Expressions of Catholic Life

LEARNING STRAND: THEOLOGY

RELIGIOUS EDUCATION PROGRAMME

FOR CATHOLIC SECONDARY SCHOOLS IN AOTEAROA NEW ZEALAND 10H 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 Holy Spirit. 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: View of Basilica di San Pietro at night, Vatican City in Rome, Italy. BIGSTOCKPHOTO.COM

UNDERSTANDING FAITH

YEAR 10

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

10H EXPRESSIONS OF CATHOLIC LIFE

TEACHER GUIDE

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 2002

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 New Zealand

Māori terms are italicised in the text. The first time a Māori term occurs its English meaning appears in brackets after it. A Māori 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: Being Catholic ...... 28

Part Two: The Parish ...... 37

Part Three: The Diocese ...... 43

Part Four: Mission ...... 55

Part Five: The Worldwide Church ...... 60

Part Six: Inside the Vatican ...... 77

Part Seven: The Eastern Catholic Churches ...... 87

Part Eight: Religious Orders and Congregations ...... 91

Glossary of General Terms ...... 101

Glossary of Māori Terms ...... 109

Acknowledgements ...... 112

TOPIC 10H: EXPRESSIONS OF CATHOLIC LIFE

LEARNING STRAND: THEOLOGY

INTRODUCTION TO THE TOPIC

This book contains the teacher material for Topic 10H “Expressions of Catholic Life” which forms the Theology Strand of the Understanding Faith programme at year ten.

The study of topics in the Theology Strand is intended to raise students’ awareness of theology as ‘faith seeking understanding’, an effort to use human reason to understand and interpret better God’s revelation.

This teacher material should be read alongside the following:

• The Religious Education Curriculum Statement for Catholic Secondary Schools in Aotearoa New Zealand. • The student resource book for 10H “Expressions of Catholic Life”. • The student write-on activities for 10H “Expressions of Catholic Life in the year ten student workbook. • The supplementary material and activities on the website.

This topic examines some of the identifying features of Catholicism. It involves students in a study of the nature and work of the Catholic Church and looks at characteristic ways in which it expresses itself both locally and universally, in Aotearoa and beyond.

The topic begins by exploring what it means to be a member of the Catholic Church and by looking at how Catholic identity expresses itself at the local level – in homes, schools, parishes and dioceses. Students will also consider ways in which missionary activity links the local Church with the Church in other parts of the world and gain some awareness of changing patterns in the growth and distribution of the world’s Catholic population.

The unity of the worldwide Church is symbolised and maintained through the ministry of the pope and the bishops of the world who are in communion with him. Students will study the role of the pope and the various bodies in the Vatican who assist him in the government of the Church. They will also learn something about the life of Pope John Paul II – a figure who has had a huge impact on the life of the Church and the world in the last quarter of the twentieth century and into the new millennium.

2 Catholics understand that unity does not mean uniformity. Students will learn that the Catholic Church includes various distinctive “rites” apart from the Roman Rite. Finally, students will explore the contribution that religious orders and congregations have made to the life of the Church over the centuries. Through their differing charisms and ways of life these numerous religious groups, and the individuals within them, have built up the unity of the Church while adding to the richness of its diversity.

ACHIEVEMENT AIMS

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

1. The identifying features of Catholicism. 2. How the nature and work of the Catholic Church shows itself in people’s lives at both the local and universal levels. 3. What it means to be a Catholic in today’s world.

ACHIEVEMENT OBJECTIVES

Students will be able to:

1. Develop an understanding of what it means to be a member of the Catholic Church and recognise ways in which people express their Catholic identity in their daily lives. 2. Develop an understanding of the significance of the local Church and explore key features of parish and diocesan life, including missionary links with the Church in other parts of the world. 3. Develop an understanding of the universal Church, the leadership of the pope and the bishops, and the various bodies that assist them in governing and serving the Church. 4. Recognise the place of rites, other than the Roman Rite, within the Catholic Church. 5. Recognise the contribution of religious orders and congregations to the life of the Church.

CHURCH TEACHINGS AND LINKS WITH CHURCH DOCUMENTS

Underpinning the five achievement objectives for the topic are important teachings of the Church. Where possible direct links with the Catechism of the Catholic Church 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, including the Code of Canon Law are referred to and quoted.

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

Achievement Objective 1

Students will be able to develop an understanding of what it means to be a member of the Catholic Church and recognise ways in which people express their Catholic identity in their daily lives.

Church Teaching

• Through Baptism, those who believe in Christ become members of the Body of which Christ is the head and form the Church – Te Whānau a Te Karaiti (the family of Christ). • The Catholic Church was established by Christ and is governed by the pope and the bishops in communion with him. • The Church has four characters or marks that are essential to its identity – the Church is one, tapu (holy), catholic and apostolic. • Catholics express their identity as Church when their homes and whānau (families) are communities of whakapono (faith), hope and aroha (love), characterised by prayer.

Catechism and Church Document Links

The Church Christ’s faithful are those who, since they are incorporated into Christ through baptism, are constituted the people of God. For this reason they participate in their own way in the priestly, prophetic and kingly office of Christ. They are called, each according to his or her particular condition, to exercise the mission which God entrusted to the Church to fulfil in the world. (Code of Canon Law 204 §1)

This Church, established and ordered in this world as a society, subsists in the Catholic Church, governed by the successor of Peter and the Bishops in communion with him. (Code of Canon Law 204 §2)

One enters into the People of God by faith and Baptism. "All men and women are called to belong to the new People of God", so that, in Christ, "they may form one family and one People of God". (CCC 804)

The Church is the Body of Christ. Through the Spirit and his action in the sacraments, above all the Eucharist, Christ, who once was dead and is now risen, establishes the community of believers as his own Body. (CCC 805)

In the unity of this Body, there is a diversity of members and functions. All members are linked to one another, especially to those who are suffering, to the poor and persecuted. (CCC 806)

4 The Church is this Body of which Christ is the head: she lives from him, in him, and for him; he lives with her and in her. (CCC 807)

The Church is ultimately one, holy, catholic, and apostolic in her deepest and ultimate identity, because it is in her that "the Kingdom of heaven", the "Reign of God", already exists and will be fulfilled at the end of time. The kingdom has come in the person of Christ and grows mysteriously in the hearts of those incorporated into him, until its full eschatological manifestation. Then all those he has redeemed and made "holy and blameless before him in love", will be gathered together as the one People of God, the "Bride of the Lamb", "the holy city Jerusalem coming down out of heaven from God, having the glory of God". For “the wall of the city had twelve foundations, and on them the twelve names of the twelve apostles of the Lamb”. (CCC 865)

The Church is one: she acknowledges one Lord, confesses one faith, is born of one Baptism, forms only one Body, is given life by the one Spirit, for the sake of one hope (cf. Ephesians 4:3-5), at whose fulfilment all divisions will be overcome. (CCC 866)

The Church is holy: the Most Holy God is her author; Christ, her bridegroom, gave himself up to make her holy; the Spirit of holiness gives her life. Since she still includes sinners, she is "the sinless one made up of sinners". Her holiness shines in the saints; in Mary she is already all-holy. (CCC 867)

The Church is catholic: she proclaims the fullness of the faith. She bears in herself and administers the totality of the means of salvation. She is sent out to all peoples. She speaks to all people. She encompasses all times. She is "missionary of her very nature". (CCC 868)

The Church is apostolic. She is built on a lasting foundation: "the twelve apostles of the Lamb" (Rev 21:14). She is indestructible (cf. Mt 16:18). She is upheld infallibly in the truth: Christ governs her through Peter and the other apostles, who are present in their successors, the Pope and the college of bishops. (CCC 869)

"The sole Church of Christ which in the Creed we profess to be one, holy, catholic, and apostolic, . . . subsists in the Catholic Church, which is governed by the successor of Peter and by the bishops in communion with him. Nevertheless, many elements of sanctification and of truth are found outside its visible confines". (CCC 870)

The Christian home is the place where children receive the first proclamation of the faith. For this reason the family home is rightly called "the domestic church", a community of grace and prayer, a school of human virtues and of Christian charity. (CCC 1666)

5 Achievement Objective 2

Students will be able to develop an understanding of the significance of the local Church and explore key features of parish and diocesan life, including missionary links with the Church in other parts of the world.

Church Teaching

The Parish • The most obvious expression of the Church is at the local level in the parish community. • The parish is the family of God and a community centred upon the celebration of the Sunday Eucharistic. • In the parish the priest represents and co-operates with the bishop of the diocese who unites the entire local Church. • Usually a parish occupies a particular territory within the local Church or diocese. • Within the local Church there may also be non-territorial parishes or chaplaincies which provide for people of different ethnicities and cultures and those with special needs.

The Parish Priest • The parish priest is appointed by the bishop and acts on his behalf. • The parish priest co-operates with other priests, religious and lay people to carry out the responsibilities for which he is accountable. • The chief responsibilities of the parish priest include the celebration of the Eucharist and the other sacraments, preaching Te Kupu a Te Ariki (the Word of God), educating the people in faith, providing for their pastoral needs, and keeping records of baptisms, marriages and deaths.

The Lay Faithful • Lay people are called to co-operate with their pastors and serve the Church through their exercise of various kinds of ministries.

Parish Bodies • Parish councils, finance committees and other bodies work with the parish priest to meet the needs of the parish.

The Diocese • The local church or diocese is a community of the Christian faithful formed around their bishop and under the care of his priests. • Through their communion with each other and with the Church of Rome local Churches form the universal or world-wide Church. • A diocese occupies a defined territory and is established by the authority of the pope – it is divided into distinct parts called parishes.

6 Bishops • The authority of the bishops as teachers of the faith, priests of worship and governors of the Church comes from the apostles whom they follow. • The bishops exercise their authority in communion with the pope, their kaiārahi (leader or head), and each other. • When the pastoral needs of the diocese require it, an auxiliary or coadjutor bishop can be appointed to assist the bishop of a diocese – an auxiliary does not have the right of succession, a coadjutor Bishop does.

Provinces and Conferences of Bishops • Neighbouring dioceses are grouped into a province which is presided over by a Metropolitan, who is Archbishop in his own diocese. • Bishops of a country or region work together as a Conference to promote the greater good of the Church and the people.

Mission • The Church is missionary by nature and motivation. • Missionary activity requires patience – it involves a process of inculturation and respectful dialogue. • Under its bishop the local Church shares in the mission of the whole Church. • Bishops are required to care for and tautoko (support) missionaries who are working throughout the world.

Catechism and Church Document Links

The Parish The ecclesial community, while always having a universal dimension, finds its most immediate and visible expression in the parish. It is there that the Church is seen locally. In a certain sense it is the Church living in the midst of the homes of her sons and daughters.

The parish is not principally a structure, a territory, or a building, but rather, "the family of God, a fellowship afire with a unifying spirit", "a familial and welcoming home", the "community of the faithful". Plainly and simply, the parish is founded on a theological reality, because it is a Eucharistic community. This means that the parish is a community properly suited for celebrating the Eucharist, the living source for its upbuilding and the sacramental bond of its being in full communion with the whole Church. Such suitableness is rooted in the fact that the parish is a community of faith and an organic community, that is, constituted by the ordained ministers and other Christians, in which the pastor – who represents the diocesan bishop – is the hierarchical bond with the entire particular Church. (The Vocation and the Mission of the Lay Faithful in the Church and in the World 26)

A parish is a certain community of Christ’s faithful stably established within a particular Church, whose pastoral care, under the authority of the diocesan

7 Bishop, is entrusted to a parish priest as its proper pastor. (Code of Canon Law 515 §1)

As a general rule, a parish is to be territorial, that is, it is to embrace all Christ’s faithful of a given territory. Where it is useful, however, personal parishes are to be established, determined by reason of the rite, language or nationality of the faithful of a certain territory, or on some other basis. (Code of Canon Law 518)

The Parish Priest The parish priest is the proper pastor of the parish entrusted to him. He exercises the pastoral care of the community entrusted to him under the authority of the diocesan Bishop, whose ministry of Christ he is called to share, so that for this community he may carry out the offices of teaching, sanctifying and ruling with the co-operation of other priests or deacons and with the assistance of lay members of Christ’s faithful, in accordance with the law. (Code of Canon Law 519)

The functions especially entrusted to the parish priest are as follows:

• the administration of baptism; • the administration of the sacrament of confirmation to those in danger of death; • the administration of Viaticum and of the anointing of the sick, and the imparting of the apostolic blessing; • the assistance at marriages and the nuptial blessing; • the conducting of funerals; • the blessing of the baptismal font at paschal time, the conduct of processions outside the church, and the giving of solemn blessings outside the church; • the more solemn celebration of the Eucharist on Sundays and holydays of obligation. (Code of Canon Law 530)

The Lay Faithful "The laity can also feel called, or be in fact called, to cooperate with their pastors in the service of the ecclesial community, for the sake of its growth and life. This can be done through the exercise of different kinds of ministries according to the grace and charisms which the Lord has been pleased to bestow on them." (CCC 910)

Parish Bodies If, after consulting the council of priests, the diocesan Bishop considers it opportune, a pastoral council is to be established in each parish. In this council, which is presided over by the parish priest, Christ's faithful, together with those who by virtue of their office are engaged in pastoral care in the parish, give their help in fostering pastoral action. (Code of Canon Law 536 §1)

The pastoral council has only a consultative vote, and it is regulated by the norms laid down by the diocesan Bishop. (Code of Canon Law 536 §2)

8 In each parish there is to be a finance committee to help the parish priest in the administration of the goods of the parish …. It is ruled by the universal law and by the norms laid down by the diocesan Bishop, and it is comprised of members of the faithful selected according to these norms. (Code of Canon Law 537)

The Diocese The phrase "particular Church", which is first of all the diocese (or eparchy), refers to a community of the Christian faithful in communion of faith and sacraments with their bishop ordained in apostolic succession. These particular Churches "are constituted after the model of the universal Church; it is in these and formed out of them that the one and unique Catholic Church exists". (CCC 833)

Particular Churches are fully catholic through their communion with one of them, the Church of Rome "which presides in charity". "For with this church, by reason of its pre-eminence, the whole Church, that is the faithful everywhere, must necessarily be in accord." Indeed, "from the incarnate Word's descent to us, all Christian churches everywhere have held and hold the great Church that is here [at Rome] to be their only basis and foundation since, according to the Saviour’s promise, the gates of hell have never prevailed against her". (CCC 834)

As a rule, that portion of the people of God which constitutes a diocese or other particular Church is to have a defined territory, so that it comprises all the faithful who live in that territory. (Code of Canon Law 372 §1)

Each diocese or other particular Church is to be divided into distinct parts or parishes. (Code of Canon Law 374 §1)

Bishops By divine institution, Bishops succeed the Apostles through the Holy Spirit who is given to them. They are constituted Pastors in the Church, to be the teachers of doctrine, the priests of sacred worship and the ministers of governance. (Code of Canon Law 375 §1)

By their episcopal consecration, Bishops receive, together with the office of sanctifying, the offices also of teaching and of ruling, which however, by their nature, can be exercised only in hierarchical communion with the head of the College and its members. (Code of Canon Law 375 §2)

Likewise, it belongs to the sacramental nature of ecclesial ministry that it have a collegial character. In fact, from the beginning of his ministry, the Lord Jesus instituted the Twelve as "the seeds of the new Israel and the beginning of the sacred hierarchy". Chosen together, they were also sent out together, and their fraternal unity would be at the service of the fraternal communion of all the faithful: they would reflect and witness to the communion of the divine persons. For this reason every bishop exercises his ministry from within the episcopal college, in communion with the bishop of Rome, the successor of St. Peter and head of the college. So also priests exercise their ministry from

9 within the presbyterium of the diocese, under the direction of their bishop. (CCC 877)

When the pastoral needs of the diocese require it, one or more auxiliary Bishops are to be appointed at the request of the diocesan Bishop. An auxiliary Bishop does not have the right of succession. (Code of Canon Law 403 §1)

If the Holy See considers it more opportune, it can ex officio appoint a coadjutor Bishop, who also has special faculties. A coadjutor Bishop has the right of succession. (Code of Canon Law 403 §3)

Provinces and Conferences of Bishops Neighbouring particular Churches are to be grouped into ecclesiastical provinces, with a certain defined territory. The purpose of this grouping is to promote, according to the circumstances of persons and place, a common pastoral action of various neighbouring dioceses, and the more closely to foster relations between diocesan Bishops. (Code of Canon Law 431)

An ecclesiastical province is presided over by a Metropolitan, who is Archbishop in his own diocese. The office of Metropolitan is linked to an episcopal see, determined or approved by the Roman Pontiff. (Code of Canon Law 435)

The Episcopal Conference, a permanent institution, is the assembly of the Bishops of a country or of a certain territory, exercising together certain pastoral offices for Christ's faithful of that territory. By forms and means of apostolate suited to the circumstances of time and place, it is to promote, in accordance with the law, that greater good which the Church offers to all people. (Code of Canon Law 447)

Mission The missionary mandate. "Having been divinely sent to the nations that she might be 'the universal sacrament of salvation', the Church, in obedience to the command of her founder and because it is demanded by her own essential universality, strives to preach the Gospel to all people": "Go therefore and make disciples of all nations, baptising them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you; and Lo, I am with you always, until the close of the age". (CCC 849)

By her very mission, "the Church . . . travels the same journey as all humanity and shares the same earthly lot with the world: she is to be a leaven and, as it were, the soul of human society in its renewal by Christ and transformation into the family of God". Missionary endeavour requires patience. It begins with the proclamation of the Gospel to peoples and groups who do not yet believe in Christ, continues with the establishment of Christian communities that are "a sign of God's presence in the world", and leads to the foundation of local churches. It must involve a process of inculturation if the Gospel is to take flesh in each people's culture. There will be times of defeat. "With

10 regard to individuals, groups, and peoples it is only by degrees that [the Church] touches and penetrates them and so receives them into a fullness which is Catholic." (CCC 854)

… as a member of the episcopal college, each bishop shares in the concern for all the Churches. The bishops exercise this care first "by ruling well their own Churches as portions of the universal Church", and so contributing "to the welfare of the whole Mystical Body, which, from another point of view, is a corporate body of Churches". They extend it especially to the poor, to those persecuted for the faith, as well as to missionaries who are working throughout the world. (CCC 886)

Achievement Objective 3

Students will be able to develop an understanding of the universal Church, the leadership of the pope and the bishops, and the various bodies that assist them in governing and serving the Church.

Church Teaching

The Universal Church • The universal Church is the whole people of Te Atua (God) that has the Pope as its earthly head and sign of unity. • The universal Church expresses itself in the diversity of its local Churches – all of which are in communion with each other and with the Church of Rome.

The Bishops and the Pope • The universal Church is governed by the pope and the bishops – the successors of St Peter and the apostles. • The pope is the head of the college of bishops and of the universal Church on earth – he is the visible source and foundation of the Church’s unity which comes from Christ. • The bishops have mana (spiritual authority) over the universal Church when they are united under the headship of the pope – for example, at an ecumenical council. • As a member of the college of bishops, each bishop shares in the care of all the Churches and has responsibility for the whole Church. • The Synod of Bishops is made up of bishops from different parts of the world who meet together to advise and assist the pope.

The Cardinals • The College of Cardinals is made up of bishops of various ranks who are appointed to assist the pope in the care of the universal Church and to help him with important issues and decisions. • Cardinals have the responsibility of electing a new pope when the position becomes vacant.

11 The Roman Curia • The pope administers the Church through the departments of the Roman Curia which perform their duties in his name.

Papal Legates (Diplomats) • The pope appoints ambassadors (including some called Apostolic Nuncios) and sends them to local Churches or states to strengthen the bonds between them and the universal Church.

Catechism and Church Document Links

The Universal Church "Hence the universal Church is seen to be 'a people brought into unity from the unity of the Father, the Son, and the Holy Spirit'". (CCC 810)

"Let us be very careful not to conceive of the universal Church as the simple sum, or . . . the more or less anomalous federation of essentially different particular churches. In the mind of the Lord the Church is universal by vocation and mission, but when she put down her roots in a variety of cultural, social, and human terrains, she takes on different external expressions and appearances in each part of the world." The rich variety of ecclesiastical disciplines, liturgical rites, and theological and spiritual heritages proper to the local churches "unified in a common effort, shows all the more resplendently the catholicity of the undivided Church." (CCC 835)

The Bishops and the Pope Sacramental ministry in the Church, then, is a service exercised in the name of Christ. It has a personal character and a collegial form. This is evidenced by the bonds between the episcopal college and its head, the successor of St. Peter, and in the relationship between the bishop's pastoral responsibility for his particular church and the common solicitude of the episcopal college for the universal Church. (CCC 879)

When Christ instituted the Twelve, "he constituted [them] in the form of a college or permanent assembly, at the head of which he placed Peter, chosen from among them". Just as "by the Lord's institution, St. Peter and the rest of the apostles constitute a single apostolic college, so in like fashion the Roman Pontiff, Peter's successor, and the bishops, the successors of the apostles, are related with and united to one another”. (CCC 880)

The Lord made St. Peter the visible foundation of his Church. He entrusted the keys of the Church to him. The bishop of the Church of Rome, successor to St. Peter, is "head of the college of bishops, the Vicar of Christ and Pastor of the universal Church on earth". (CCC 936)

The Pope, Bishop of Rome and Peter's successor, "is the perpetual and visible source and foundation of the unity both of the bishops and of the whole company of the faithful". "For the Roman Pontiff, by reason of his office as Vicar of Christ, and as pastor of the entire Church has full, supreme, and

12 universal power over the whole Church, a power which he can always exercise unhindered”. (CCC 882)

"The college or body of bishops has no authority unless united with the Roman Pontiff, Peter's successor, as its head." As such, this college has "supreme and full authority over the universal Church; but this power cannot be exercised without the agreement of the Roman Pontiff.” (CCC 883)

"The college of bishops exercises power over the universal Church in a solemn manner in an ecumenical council." But "there never is an ecumenical council which is not confirmed or at least recognised as such by Peter's successor." (CCC 884)

"This college, in so far as it is composed of many members, is the expression of the variety and universality of the People of God; and of the unity of the flock of Christ, in so far as it is assembled under one head.” (CCC 885)

"The individual bishops are the visible source and foundation of unity in their own particular Churches." As such, they "exercise their pastoral office over the portion of the People of God assigned to them", assisted by priests and deacons. But, as a member of the episcopal college, each bishop shares in the concern for all the Churches. The bishops exercise this care first "by ruling well their own Churches as portions of the universal Church", and so contributing "to the welfare of the whole Mystical Body, which, from another point of view, is a corporate body of Churches." They extend it especially to the poor, to those persecuted for the faith, as well as to missionaries who are working throughout the world. (CCC 886)

The bishop receives the fullness of the sacrament of Holy Orders, which integrates him into the episcopal college and makes him the visible head of the particular Church entrusted to him. As successors of the apostles and members of the college, the bishops share in the apostolic responsibility and mission of the whole Church under the authority of the Pope, successor of St. Peter. (CCC 1594)

The Bishops are available to the Roman Pontiff in the exercise of his office, to cooperate with him in various ways, among which is the synod of Bishops. Cardinals also assist him, as do other persons and, according to the needs of the time, various institutes; all these persons and institutes fulfil their offices in his name and by his authority, for the good of all the Churches, in accordance with the norms determined by law. (Code of Canon Law 334)

The synod of Bishops is a group of Bishops selected from different parts of the world, who meet together at specified times to promote the close relationship between the Roman Pontiff and the Bishops. These Bishops, by their counsel, assist the Roman Pontiff in the defence and development of faith and morals and in the preservation and strengthening of ecclesiastical discipline. They also consider questions concerning the mission of the Church in the world. (Code of Canon Law 342)

13 The function of the synod of Bishops is to discuss the matters proposed to it and set forth recommendations. It is not its function to settle matters or to draw up decrees, unless the Roman Pontiff has given it deliberative power in certain cases; in this event, it rests with the Roman Pontiff to ratify the decisions of the synod. (Code of Canon Law 343)

The Cardinals The Cardinals of the Holy Roman Church constitute a special College, whose prerogative it is to elect the Roman Pontiff in accordance with the norms of a special law. The Cardinals are also available to the Roman Pontiff, either acting collegially, when they are summoned together to deal with questions of major importance, or acting individually, that is, in the offices which they hold in assisting the Roman Pontiff especially in the daily care of the universal Church. (Code of Canon Law 349)

Those to be promoted Cardinals are men freely selected by the Roman Pontiff, who are at least in the order of priesthood and are truly outstanding in doctrine, virtue, piety and prudence in practical matters; those who are not already Bishops must receive episcopal consecration. (Code of Canon Law 351 §1)

Cardinals assist the Supreme Pastor of the Church in collegial fashion particularly in Consistories, in which they are gathered by order of the Roman Pontiff and under his presidency. Consistories are either ordinary or extraordinary. (Code of Canon Law 353 §1)

The Roman Curia In exercising supreme, full, and immediate power in the universal Church, the Roman pontiff makes use of the departments of the Roman Curia which, therefore, perform their duties in his name and with his authority for the good of the churches and in the service of the sacred pastors. (Christus Dominus 9)

Papal Legates (Diplomats) The Roman Pontiff has an inherent and independent right to appoint Legates and to send them either to particular Churches in various countries or regions, or at the same time to States and to public Authorities. He also has the right to transfer or recall them, in accordance with the norms of international law concerning the mission and recall of representatives accredited to States. (Code of Canon Law 362)

To Legates of the Roman Pontiff is entrusted the office of representing in a stable manner the person of the Roman Pontiff in the particular Churches, or also in the States and public Authorities, to whom they are sent. (Code of Canon Law 363 §1)

Those also represent the Apostolic See who are appointed to pontifical Missions as Delegates or Observers at international Councils or at Conferences and Meetings. (Code of Canon Law 363 §2)

14 The principal task of a Papal Legate is continually to make more firm and effective the bonds of unity which exist between the Holy See and the particular Churches. (Code of Canon Law 364)

Achievement Objective 4

Students will be able to recognise the place of rites, other than the Roman Rite, within the Catholic Church.

Church Teaching

• The Roman Catholic Church recognises and highly values the various rites and traditions of those eastern Churches with which it is in communion. • This diversity within the catholic communion emphasises the Church’s unity.

Catechism and Church Document Links

The Catholic Church values highly the institutions of the eastern churches, their liturgical rites, ecclesiastical traditions and their ordering of Christian life. For in those Churches, which are distinguished by their venerable antiquity, there is clearly evident the tradition which has come from the Apostles through the Fathers and which is part of the divinely revealed, undivided heritage of the universal Church. (Decree on the Catholic Eastern Churches 1)

The holy Catholic Church, which is the Mystical Body of Christ, is made up of the faithful who are organically united in the Holy Spirit by the same faith, the same sacraments and the same government, and who, coming together in various hierarchically linked different groups, thus form particular Churches or rites. Between these Churches, there is such a wonderful communion that this variety, so far from diminishing the Church’s unity, rather serves to emphasise it. For the Catholic Church wishes the traditions of each particular Church or rite to remain whole and entire, and it likewise wishes to adapt its own way of life to the various needs of time and place. (Decree on the Catholic Eastern Churches 2)

Achievement Objective 5

Students will be able to recognise the contribution of religious orders and congregations to the life of the Church.

Church Teaching

• From the early days of the Church, women and men have sought to imitate Christ more closely by following the evangelical counsels and living lives dedicated to Te Atua.

15 • In a variety of ways and places and throughout the Church’s history, these religious men and women have worked to spread Te Rongopai (the Gospel) and so enrich the life of the Church.

Catechism and Church Document Links

From the very beginning of the Church men and women have set about following Christ with greater freedom and imitating him more closely through the practice of the evangelical counsels, each in their own way leading a life dedicated to God. Many of them, under the inspiration of the Holy Spirit, lived as hermits or founded religious families, which the Church gladly welcomed and approved by its authority. So it is that in accordance with the Divine Plan a wonderful variety of religious communities has grown up which has made it easier for the Church not only to be equipped for every good work (cf. 2 Tim 3:17) and ready for the work of the ministry – the building up of the Body of Christ (cf. Eph. 4:12) – but also to appear adorned with the various gifts of her children like a spouse adorned for her husband (cf. Apoc. 21:2) and for the manifold Wisdom of God to be revealed through her (cf. Eph. 3:10).

Despite such a great variety of gifts, all those called by God to the practice of the evangelical counsels and who, faithfully responding to the call, undertake to observe the same, bind themselves to the Lord in a special way, following Christ, who chaste and poor (cf. Matt. 8:20; Luke 9:58) redeemed and sanctified people through obedience even to death on the Cross (cf. Phil. 2:8). Driven by love with which the Holy Spirit floods their hearts (cf. Rom. 5:5) they live more and more for Christ and for his body which is the Church (cf. Col. 1:24). The more fervently, then, they are joined to Christ by this total life-long gift of themselves, the richer the life of the Church becomes and the more lively and successful its apostolate. (Decree on the Adaptation and Renewal of Religious Life 1)

All religious, whether exempt or not, take their place among the collaborators of the diocesan bishop in his pastoral duty. From the outset of the work of evangelisation, the missionary "planting" and expansion of the Church require the presence of the religious life in all its forms. "History witnesses to the outstanding service rendered by religious families in the propagation of the faith and in the formation of new Churches: from the ancient monastic institutions to the medieval orders, all the way to the more recent congregations". (CCC 927)

Already dedicated to him through Baptism, the persons who surrender themselves to the God they love above all else thereby consecrate themselves more intimately to God's service and to the good of the Church. By this state of life consecrated to God, the Church manifests Christ and shows us how the Holy Spirit acts so wonderfully in her. And so the first mission of those who profess the evangelical counsels is to live out their consecration. Moreover, "since members of institutes of consecrated life dedicate themselves through their consecration to the service of the Church they are obliged in a special manner to engage in missionary work, in accord with the character of the institute." (CCC 931)

16 ORGANISATION OF THE TOPIC

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

Part One: Being Catholic Achievement Objective 1

Part Two: The Parish Achievement Objective 2

Part Three: The Diocese Achievement Objective 2

Part Four: Mission Achievement Objective 2

Part Five: The Worldwide Church Achievement Objective 3

Part Six: Inside the Vatican Achievement Objective 3

Part Seven: The Eastern Catholic Churches Achievement Objective 4

Part Eight: Religious Orders and Congregations Achievement Objective 5

LEARNING OUTCOMES

Each learning outcome for the topic is derived from one of the achievement objectives. The learning outcomes identify what students are expected to learn as they work through each section of the topic.

While teachers must ensure that the learning outcomes for the topic are covered so that all of the achievement objectives for the topic are met, it is not intended that students work through every task or activity, nor that every achievement objective is assessed.

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

Learning outcomes for each of the eight sections of the topic are listed at the beginning of the appropriate part.

LINKS WITH OTHER TOPICS IN UNDERSTANDING FAITH

Topic 10H “Expressions of Catholic Life” has clear links with Topic 9G “Recognising Signs of God” which aims at deepening understanding of the distinctively Catholic awareness of sacramentality. It also leads on to Topic 11E “Ecumenism and Catholic Identity” which encourages students to appreciate major similarities and differences between the Catholic Church and other churches.

17 Aspects of the present topic also link with Topics 9D “The Church’s Story – The Beginnings”, 9E “Creation and Co-Creation”, and 9F “The Beginnings of the Church in Aotearoa New Zealand”. These connections are explained elsewhere in this 10H Teacher Guide.

MĀORI SPIRITUALITY IN THE RELIGIOUS EDUCATION CURRICULUM

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

Māori 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 Māori concepts, beliefs and values which are still part of the life of Māori today. For example, te ao wairua (the spiritual world), Atua, tapu, mana, noa (free from tapu restrictions), hohou rongo (the restoring of tapu and mana), whānau, te wā (time). It is not sufficient to present the faith to them in wholly European terms while ignoring the riches of the Māori religious traditions and their belief system – this would be an alienating experience for Māori. Pope John Paul II himself affirmed the authenticity and integrity of Māori spirituality when speaking to tangata whenua (the people of the land) during his visit to this country in 1986:

“It is as Māori that the Lord calls you, it is as Māori that you belong to the Church, the one body of Christ.”

Since 1840 we have been a nation with two streams of culture as expressed in our founding document, Te Tiriti o Waitangi – the Treaty of Waitangi. The partnership, communication and mutual respect implied in the Treaty can only exist if there is mutual understanding. For Pakeha, such an understanding is impossible without an appreciation of the Māori 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 Māori 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 Māori.

THE USE OF MĀORI LANGUAGE IN THIS PROGRAMME

The first time a Māori 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 Māori terms can be worked out from the context in which they appear.

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

18 THE USE OF MULTIPLE INTELLIGENCES

In recent years, as it has become clearer to psychologists and educationalists that different students have different strengths and learn best in different ways, the long established view that intelligence is a single underlying general ability characteristic has been challenged. Various theories of multiple intelligences have been proposed. Background material on multiple intelligences and their application in Religious Education is contained in the Curriculum Statement.

The following ideas may be useful for Religious Education teachers who wish to create their own activities and resources across seven of the intelligences. The ideas have been adapted from Book One of Seven Ways At Once: Classroom Strategies Based on the Seven Intelligences by Helen McGrath and Toni Noble (Melbourne: Longman, 1995). This is an excellent resource that suggests ways in which teachers can translate the theory of multiple intelligences into classroom practice.

An eighth intelligence – naturalist or environmental – has been recognised more recently. Suggested activities for this intelligence are also listed.

Word Intelligence

Some Useful Verbs:

Write Tell Listen Spell Discuss Read Summarise Brainstorm Re-tell Debate Argue Review Interview Narrate Instruct List Explain

Some Interesting Products:

Talk on a topic Myth / legend Story Script Play Poem Essay Menu Newspaper Directions Diary / journal Letter Sentences Dialogue Story reading Review Newsletter Headline News report Headline Limerick Booklet Recipe Slogan Instructions Cartoon caption Word search Book Riddle Definitions Advertisement Report Monologue Proverb Audiotaped story Summary Fax Written interview Brochure text Lyrics Reading circle Anagrams Dictionary Joke Crossword Radio programme Sequel / next episode

Space and Vision Intelligence

Some Useful Verbs:

Draw Sketch Construct Sculpt Illustrate Create Design Print Read map Make game Photograph Film Videotape Make Paint Visualise Doodle

Some Interesting Products:

Map Sketch Drawing Mural Painting Poster Pop-up book / card Plan Timeline Flowchart Venn diagram Maze Diorama Construction Slideshow Display Guided imagery Photograph Stage set Mobile Illustration Screen printing Overhead Sign Overhead transparency Perspective drawing Collage Story map Tangram Chart Card game Calligraphy Design Graph Diagram Cartoon Symbol Print Logo Board game Videotape Frieze Stage set Colour scheme Scroll Banner Brochure Pamphlet

Body Intelligence

Some Useful Verbs:

Act out Mime Dance Move like Interpret Exercise Walk Juggle Choreograph Demonstrate Manipulate Visit Fix Make model Perform Build Construct Find

Some Useful Products:

Charades Floor games Roleplay Mime Creative drama Puppet play Demonstration Models Creative movement Gestures Movements Dance Human sculptures Choreography Body and mouth percussion Excursion Playing musical and non-musical instruments

People Intelligence

Some Useful Verbs:

Co-operate Interview Survey Teach Research (people) Encourage Team up to Lead Organise Perform Play Help Negotiate Mentor Mediate Act Decide together Discuss Work in pairs Listen Communicate Role play Give feedback Tutor Predict (behaviour) Collaborate Take turns Explain Persuade Sell Convince Manage

Some Interesting Products:

Interviews Survey Biography Play Class presentation Morning talk Social skills Speech Groups Group games Co-operative learning Leadership skills Conference Collaborative evaluation sheet Sociogramme Oral presentation Performance Games Class meeting Team logo Advertising campaign Role play Interview Tutoring Dialogue Marketing plan Simulations Mentoring Peer support programme

Self Intelligence

Useful Verbs:

Give opinion Rank Choose Record Describe Reflect Self-assess / evaluate Self-analyse State Set goals Meditate Discuss Dream Self-disclosure

Useful Products:

Personal goals Learning Goals Reflection sheet Values Autobiography Self-portrait Opinions Personal timeline Interests list Self-description Personal scrapbook Strengths list Family tree Personal reactions Journal Diary Self-assessment Dreams ‘Think’ book ‘I can’ book Preferences Fears Self-evaluation Personal logo Personal opinions Prayer Learning journal Feelings statements Meditation Similarities and differences to others

Music Intelligence

Some Useful Verbs:

Rhyme Sing Play Compose Hum Beat out Tap Create Chant Whistle Rap Record

Some Useful Products:

Jingle Song Lyrics Sounds Soundscape Sound story Musical mnemonic Chant Composition Sound effects Musical score Hymn Mood music Musical play Musical tape Rap Recording of environmental sounds Sound-off Tune

Logic and Maths Intelligence

Some Useful Verbs:

Survey Solve Group Explain Justify Draw to scale Plan Apply Analyse Sequence Carry out Test Experiment Find out Categorise Classify Prove Hypothesise Predict Order

Some Useful Products:

Solution Problem Experiment Pattern Result Estimates Sequence Survey Measurement Code Story ladder Story map Explanation Similarities Differences Data Graph Grid Table Chart Justification Concept map Classification Theme Attributes Scale drawing Prediction Strategy Commonalities Deduction Hypothesis

Naturalist or Environmental Intelligence

Some Useful Activities:

Going on field trips and nature walks Forecasting and tracking the weather Observing the sky, clouds, stars, and space Walking in natural surroundings Reporting on nature videos Listing attributes of objects Recording changes or development over time Photographing nature Devising classifications Sorting and categorising items Caring for plants and animals Using graphic organisers Reconstructing the natural setting in a historical place Predicting the effects of extreme natural phenomena

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.

23 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. 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.

24 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 the answer they have given to the question. 5. With agreement all pick up their pens and write the answer to the question in their own words – no dictation by one student to others. 6. Students follow the same process for each question. Those on the left of the previous reader and checker become the new reader and checker. 7. Teacher asks any student to share answers with the class.

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

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

25 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. 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.

26 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 picture 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.

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

27 PART ONE: BEING CATHOLIC

Achievement Objective 1

Students will be able to develop an understanding of what it means to be a member of the Catholic Church and recognise ways in which people express their Catholic identity in their daily lives.

Church Teaching

• Through Baptism, those who believe in Christ become members of the Body of which Christ is the head and form the Church – Te Whānau a Te Karaiti. • The Catholic Church was established by Christ and is governed by the pope and the bishops in communion with him. • The Church has four characters or marks that are essential to its identity – the Church is one, holy, catholic and apostolic. • Catholics express their identity as Church when their homes and families are communities of faith, hope and love, characterised by prayer.

Learning Outcomes

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

• Recognise features in the home and school that indicate Catholic identity. • Express an understanding of what it means to be a member of the Catholic Church.

Teacher Background

What is the Church? In the centuries leading up to the Second Vatican Council, Catholics and others had tended to emphasise the institutional dimension of the Church. In 1959 when he first announced his intention of calling the Council, Pope John XXIII imagined it as a “new Pentecost” that would lead the Church to a richer, more Gospel centred way of seeing itself and its purposes.

The bishops of Vatican II responded by proposing a great number and range of biblical metaphors to describe the essence of the Church and its mission. The Council’s Dogmatic Constitution on the Church (n. 6) describes the Church by using images derived from the land and farming:

“This Church . . . is a sheepfold, the sole and necessary gateway to which is Christ (cf. John 10:1-10). It is also a flock, of which God foretold that he himself would be the shepherd (cf. Isaiah 40:11; Ezekiel 34:11ff.), and whose sheep, although watched over by human shepherds, are

28 nevertheless at all times led and brought to pasture by Christ himself, the Good Shepherd and prince of shepherds (cf. John 10:11; 1 Peter 5:4), who gave his life for his sheep (cf. John 10:11-15).”

The Second Vatican Council also chose images from Scripture that were connected with architecture to describe the Church. It is the “building of God” (1 Corinthians 3:9) whose cornerstone is Christ (Matthew 21:42). Built on the one “foundation” which is Jesus Christ (1 Corinthians 3:11), the Church is the “household of God in the Spirit (cf. Ephesians 2:19-22), the dwelling place of God among people (Revelation 21:3), and, especially, the holy temple . . . As living stones, we here on earth are built into it (cf. 1 Peter 2:5)”.

The Church is also presented as the “holy city”, and variously described as “the Jerusalem which is above” (Galatians 4:26) and the “spotless spouse of the Lamb” (Revelation 19:7), whom Christ “loved and for whom he delivered himself that he might sanctify her” (Ephesians 5:25-26).

The Council’s purpose in adopting this rich biblical imagery was to challenge Catholics to think of themselves in more than institutional terms and to recognise that being a Catholic is more about mission than maintenance. For the Church does not exist for her own sake, but to tell the world that "in the fullness of time, [God] sent his Son, born of a woman, for the salvation of the world" (Galatians 4:4). The story of salvation – the story of the Church, and the story of Israel that made the Church’s story possible – is the world’s story, rightly understood. The Church exists to propose to the world: “You are far, far greater than you imagine”.

The Second Vatican Council speaks of the Church as "the kingdom of God now present in mystery", (Dogmatic Constitution on the Church 3) and the place where the human family learns the truth about its origins, dignity, and destiny. It is a divinely instituted community into which we are incorporated by hākarameta (sacraments) of initiation – Baptism, Confirmation, the Eucharist. The Church has members as a human body has arms and legs, fingers and toes. It is nourished by creeds and moral convictions that clearly establish its boundaries. The Church is governed and served by bishops and a ministerial priesthood. Peter’s successor, the bishop of Rome, presides over the whole Church in love.

The Church as a Communion In the Church we experience a foretaste of our ultimate destiny – the fullness of life with Te Atua. That is why the Church is best described as a communion – a communion of believers with the living God, with one another, and with the saints who have gone before us. In the communion of the Church we are "part" of one another as members of the Body of Christ.

In many of his letters, Saint Paul used this image of a body to describe the Church saying Christ “is the head of the body which is the Church” (Colossians 1:18). He also explains how a body has many parts. Although each part is different and has a different purpose all are part of the one body

29 and “so it is with Christ. For in the one Spirit we were all baptised into one body, Jews or Greeks, slaves or free” (1 Corinthians 12:13).

The communion that is the Church extends over and beyond time. In the Catholic view of things, the reality of the Church embraces far more than those we see around us in the world. It also includes those who have died and are now either experiencing the fullness of God’s life and love or are undergoing purification. The Church is called the "communion of saints” because its members are both those who are already saints (that is, those who are experiencing the fullness of God) and those who must become saints in order to fulfil their Christian and human destiny (that is, the rest of us).

Marks of the Church The Catholic Church is characterised by four qualities or marks that are set forth in the Nicene Creed. The Church is:

• One • Holy • Catholic • and Apostolic.

These marks both describe the Church and identify its mission. While they are at the heart of the Church’s identity they are still in “seed” form – members of the Church are called upon to cultivate them by prayer and service.

To varying degrees, other Christian churches or denominations also possess and emphasise these four marks.

The Church is One The Church is one because of its origins in the unity of Te Atua – Father, Son and Holy Spirit. The Church acknowledges one Lord, Hehu Karaiti (Jesus Christ), confesses one faith, is born of one Baptism, and forms only one Body. The Church receives its life from one Spirit and holds to one hope, that all divisions will be overcome.

In the course of its history, rifts have arisen in the Church, sometimes leading whole groups of Christians to separate from it. It is the duty of all Christians to pray and work for that day when all Christians will be reunited in Christ. In some mysterious way, all those separated from the Catholic Church remain part of it. All those who receive Christian baptism belong to the Catholic Church.

The Church looks forward with hope to the time when all Christians will fulfil the words of Jesus at the Last Supper and share one banquet in the presence of Christ:

I pray that they may be one. Father! May they be in us, just as you are in me and I am in you. (John 17:21)

30 The Church is Holy Although the Church is made up of sinners the Church itself is tapu. This holiness comes from God through Jesus Christ, the Church’s founder. All Christians share in the holiness of Christ through their membership of the Church – Christ’s Body.

By the power of Te Wairua Tapu holiness continues to live in the Church. Dignity, reverence, awe, and a sense of mystery are all expressions of holiness. Holiness can be seen most clearly in Mary and the saints.

The Church is Catholic The word catholic – from the Greek katholike – means universal. The Catholic Church can be found throughout the world and exists for people of all ages, cultures and social and economic backgrounds. It encompasses all times.

By its very nature the Church is missionary – it proclaims the fullness of the faith that it sends out to all peoples. It is also catholic in the sense that it has the potential to embrace forms of religious expression as diverse as the cultures in which it finds itself.

The Catholic Church is made up of local Churches who are one in faith and communion with the Church in Rome. Local or particular Churches fall to the care of bishops, the pastors of the faithful and successors of the apostles. It is their communion with each other and with the bishop of Rome that makes the Catholic Church universal.

The Church is Apostolic The Catholic Church is founded upon the apostles and claims succession from them. The authority that the pope and all bishops of the Catholic Church possess comes from Christ through Saint Peter and the Twelve.

The Holy Spirit ensures that the Church continues to preserve and proclaim its original faith vision and teaching. Te Wairua Tapu empowers the Church to fulfil its mission today just as it did in the time of the apostles.

The Catholic Tradition Tradition is an essential aspect of Catholic identity. The word tradition comes from the Latin tradere which means “to hand over”. In the sense used here it means a whole way of thinking and believing about life and Te Atua. The Catholic tradition is a long one, and is part of the broader Judeo-Christian tradition which has greatly influenced – and in turn been influenced by – Western European culture. It can be pictured as a tree:

What then are the distinctive features of what has been “handed over”? What are the identifying marks of the Catholic Tradition as its Eastern roots have become embedded in a Western soil and, nourished by European influences, it has grown into a truly universal atmosphere? (Obviously there is room to extend this metaphor in terms of new growth, offshoots, transplantings, prunings, graftings, etc.)

The following list identifies some of the major features of the Catholic Tradition:

A. The Appreciation of Creation Catholicism has traditionally been open to the goodness of God's creation. It has encouraged people to rejoice in the great and small pleasures of life – all these have been seen as gifts from God. Catholicism is fundamentally a sacramental religion, that is, it sees Te Atua working through ordinary things and people. The created material world is seen as a channel of God's grace.

Another way of putting this is to say that Catholic theology is Incarnational – the Word became flesh, God came among us in human form. Hehu is the revelation of God and also the sacrament or sign of God for us, the Church, who are to be the sacrament or sign of Christ to the world – the Body of Christ.

B. A Universal Vision With a small 'c' catholic means universal. So the Catholic tradition cannot be local, restricted, provincial, but must be open and outward looking – worldwide. As James Joyce wrote, Catholic means “Here comes everybody”.

32 C. A Holistic View Catholic thinkers have generally tried to take the broad view, to look at things from various perspectives, to get a sense of the inter-connectedness of things. Theology is seen as “Faith seeking understanding”. All truth is seen as coming from God whether revealed or discovered. So the Church has encouraged study and scholarship and supported universities.

D. An Invitation to Personal Holiness God made each of us to be happy, to live in Te Rangatiratanga (the reign of God), to live up to our full spiritual potential. This call to holiness is not seen as requiring a withdrawal from life but, rather, a search by each person for “wholeness” in their everyday life. This involves co-operation with God's plan for us and is a process of continuous conversion – being open to God's grace.

E. An Experience of Community The Catholic tradition is indelibly communitarian. It stresses that Te Atua calls us as a people not as isolated individuals. In this sense it runs counter to the individualistic success-oriented ethic of modem society.

Religious orders are one expression of this community aspect of the Catholic tradition and today, in various parts of the world, different new expressions are being explored, ranging from Basic Christian Communities in some countries, to cell groups and parish renewal processes in others.

F. A Call to Social Transformation Just as the call to personal conversion leads beyond itself to community, so the invitation to community also leads beyond itself. The Catholic tradition is not content with communal self-centredness. Jesus called his apostles together in order to send them out. This applies to the rest of us. The Eucharist draws us together as the Body of Christ and after communion we are sent out “to love and serve the Lord”. So the mission of the Church extends beyond itself to helping God's kingdom come “on earth as it is in Heaven”. So while the Church's concern with renewal should start with itself it should not stop there. It has a duty to work towards transforming the wider society. In the past this has involved such things as providing schools, universities and hospitals and opposing slavery. More recently the tradition has developed a body of social teachings which exhort Catholics to work for human dignity by assisting the victims of such social disasters as unemployment or Aids, while working to remove the causes of such things. This concern for human welfare at times leads bishops and others to what some who do not understand the tradition refer to as “meddling in politics”.

G. A Profound Sense of History The Catholic tradition extends back a long way and this gives it an important historical perspective on which to draw. Through the centuries the Church has had to exist in many very different political and economic systems. This has given it an awareness that it is possible for Te Rongopai to be lived out in many different conditions.

33 It also provides a perspective by which to measure and cope with the rapid rate of change so pervasive in many areas of modem life.

H. A Hopeful Attitude This underlies all the others. Catholicism looks at a world which contains good and bad and focuses on the good. It looks for the potential to improve. The Catholic tradition takes seriously the message in the opening chapters of Genesis in which God looks at the various aspects of creation “and saw that it was good”. As already mentioned it also has a fundamental sacramental approach which sees God at work in the world in manifold ways. None of this is to deny the reality of sin or the presence of sinners but it is a recognition that an even greater reality is the fact of God's aroha and forgiveness of sinners.

This optimistic attitude was captured neatly by St Maximus, the Confessor, when he said “God became human so that human beings could become gods”.

Christianity is not the only world religion, nor is the Catholic tradition the only tradition within Christianity. Obviously other Christian churches and other world religions will possess many of the above features – for example, the appreciation of creation, an invitation to personal holiness, a call to social transformation – to a greater or lesser degree. It is rather the combination of the features and the fullness of their expression that is characteristic of Catholicism.

Neither has the Catholic Church always and everywhere lived up to what is, after all, a collection of ideals. From time to time various of these aspects of the tradition have been neglected or distorted. It is important for Catholics to try to identify the best features of our tradition, for by doing so we are challenged to live up to them and to pass them on to future generations.

Links with the Student Text

Something to Discuss

Here students are asked to identify some of the things that show that their home or school is Catholic. This discussion is best done in pairs or small groups.

Students are given the following headings and suggestions to help them. Encourage them to add more of their own:

Important beliefs including . . . Religious images, symbols and objects • God is love including . . . • Jesus is the Son of God • Crucifixes, crosses, icons, • Jesus rose from the dead to statues, holy pictures bring us new life • Rosary beads, medals, candles, • Mary is the Mother of God holy water, incense

34 Worship and prayer including . . . Customs and practices including . . . • Participation in Sunday Mass, • Visiting the sick Reconciliation and the other • Helping those in need sacraments • Giving money to the poor • Daily prayer • Attending funerals • The Lord’s Prayer, Hail Mary • Doing penance during Lent and Glory Be • Working for justice and peace • The Rosary

Spiritual reading including . . . Membership of organisations including.. • The Bible • Saint Vincent de Paul • Lives of the saints • Young Vinnies • Catholic magazines (New • Hearts A Flame Zealand Catholic, Tui Motu, • Caritas Marist Messenger) • Catholic Women’s League

Task One

Here students are asked to read 1 Corinthians 12:12-30 and Colossians 1:18. They should draw a diagram or design a poster that presents some aspect of what Saint Paul is saying about the Church. They should label it with a sentence from Scripture.

Ideas that students could choose to present include:

• The Church is made up of many parts just like a human body • Members of the Church need each other just as the different parts of a body do • All members of the Church are important in the same way that all parts of the body are • If one member of the Church is hurt or honoured all are hurt or honoured – as is the case with the body • Christ’s body is ourselves • All members of the Church have their own part to play as apostles, teachers, prophets, healers, guides, etc. • Christ is the head of the body which is the Church.

Something To Think About

Saint Paul used the image of the human body to speak about the Church. Here students are asked to suggest some other images that could be used to describe it.

Students may come up with a great variety of images of their own. Draw their attention to some other images of Church that are found in Scripture:

35 • The Church is a sheepfold and Christ is the gateway into it (John 10:1- 10) • The Church is a flock whose sheep are led and brought to safety by Christ, the Good Shepherd (John 10:11; 1 Peter 5:4) who gave his life for his sheep (John 10:11-15). • The Church is the “building of God” (1 Corinthians 3:9) whose cornerstone is Christ (Matthew 21:42). Built on the one “foundation” which is Jesus Christ (see 1 Corinthians 3:11), the Church is the household of God in the Spirit (Ephesians 2:19-22), the dwelling place of God among people (Revelation 21:3), and the holy temple. As living stones, we here on earth are built into it (1 Peter 2:5) • The Church is also presented as the “holy city,” and “the Jerusalem which is above” (Galatians 4:26).

Task Two

This task asks students to look at eight statements about the Church. They are asked to decide which characteristic or mark of the Church goes best with each statement. The answers appear in bold after each statement below:

a) Jesus gave the apostles the responsibility to hand on to the Church what he taught them. Apostolic b) Through the Holy Spirit Jesus continues to live and work in the Church. Holy c) Jesus welcomes people from different cultures and backgrounds into the Church. Catholic d) Through faith the Church unites people with Jesus and each other. One e) The members of the Church form one body headed by Christ. One f) Through the centuries the popes and the bishops have safeguarded and passed on the gift of faith within the Church. Apostolic g) Jesus is alive and active in the Church. Holy h) The Church is universal and open to everyone. Catholic.

Something to Do

This activity is a good way to draw together the threads of this particular section of the topic. Here students are asked to make a presentation about what it means to be a Catholic. Their presentation could be in the form of:

• A collage • A PowerPoint presentation • A prayer, poem or story • A list of beliefs • A mime or piece of scripted drama.

Students could work individually, in pairs or as a small group.

36 PART TWO: THE PARISH

Achievement Objective 2

Church Teaching

The Parish Priest • The parish priest is appointed by the bishop and acts on his behalf. • The parish priest co-operates with other priests, religious and lay people to carry out the responsibilities for which he is accountable. • The chief responsibilities of the parish priest include the celebration of the Eucharist and the other hākarameta, preaching the word of God, educating the people in whakapono, providing for their pastoral needs, and keeping records of baptisms, marriages and deaths.

The Lay Faithful • Lay people are called to co-operate with their pastors and serve the Church through their exercise of various kinds of ministries.

Parish Bodies • Parish Councils, finance committees and other bodies work with the parish priest to meet the needs of the parish.

Learning Outcomes

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

• Describe aspects of the life and history of a particular parish. • Evaluate the significance of various features of parish life.

37 Teacher Background

The Parish On 16 December 2001, Pope John Paul II visited his 300th parish in Rome. Such parish visitations by the head of the Catholic Church demonstrate the integral link between the universal Church and the parish.

The parish is not a recent phenomenon, but has a long history. Almost from the Church's beginnings, there have been parishes. At first, the parish was an individual community headed by the bishop. Later, when converts to Christianity increased, the bishop sent his priests to celebrate Mass in the homes of Christians. The priest represented the bishop and the Eucharist he celebrated was a sign of the people's communion with the universal Church. When the Church was later divided into dioceses, the bishop – from the Greek word for overseer – supervised the care of the faithful living within his diocese. He appointed pastors to attend the spiritual needs of the local, smaller communities, designated as "parishes". These parishes had specific geographical boundaries in order to insure the pastoral care of every Christian. The celebration of the Eucharist united the faithful with Te Atua and with each other.

Today, the Church defines a parish as “a definite community of the Christian faithful established on a stable basis within a particular church; the pastoral care of the parish is entrusted to a pastor as its own shepherd under the authority of the diocesan bishop”. (Code of Canon Law, 515)

From its earliest days the Catholic Church developed its own structure. Christ chose Peter as his representative. Under his headship, Peter and the other apostles preached the Good News in various parts of the world and ordained others to continue the work they had begun – bishops, priests and deacons. This ensured the uninterrupted celebration of the Eucharist and addressed the pastoral care of the faithful.

Saint Paul reflected on this phenomenon using the analogy of the body. The Church has different parts, like the body, accomplishing different functions, but all the parts make up the whole body, with Christ as head.

Christ's representative, the pope, has the responsibility to rule, teach and sanctify the universal Church. The bishop, in turn, rules, teaches and sanctifies his diocese, always in communion with Rome. At the parish level, the pastor or parish priest rules, teaches and sanctifies his people. In this way, pope, bishop and clergy (along with women and men religious and the laity) build up the Church, the Body of Christ. This structure insures the daily celebration of the Eucharist, the communication of authentic Catholic teaching and the continued apostolic work of the Church.

The parish priest, therefore, has an important role as spiritual leader of his people: he preaches, instructs, educates, evangelises, prays and administers the sacraments, especially the Eucharist and Penance (see Code of Canon Law 528). His responsibilities mirror those of the pope and the bishop. What

38 happens in the Church around the world also happens in the local parish. The members of the Church all work toward the same end – to preach and live the Gospel of Jesus Christ. With Christ we work to build up the reign of God – clergy, religious and laity. The parish is not simply a "part" or "slice" of the universal Church, but a microcosm or "Church in miniature" of the universal Church.

The message of Christ has reached every continent around the world. Catholics are of every race and ethnic background. Like the universal Church, the parish is made up of people of different races, ethnic backgrounds and languages. Increasingly, the local parish mirrors the make up of the universal Church, rich in diversity, culture and gifts. The parish uses this diversity to build one community of faith – men, women and children sharing one faith and baptism around the celebration of the Eucharist. It gathers people with their different backgrounds and talents and helps them see themselves as part of a larger picture, the universal Church. This does not mean that all people should worship in the same way or that the individual cultures should be dominated by the majority culture or be expected to assimilate into it.

In the parish, the parish priest "proclaims the word in his capacity as “minister”, as sharer in the prophetic authority of Christ and the Church". (Pastores Dabo Vobis, 26). As important as he is, however, parish life does not depend solely on the priest. All Catholics are called to take an active part in the Church, especially by the witness of their Christian life. Nothing speaks louder than example.

The Second Vatican Council's Decree on the Apostolate of Lay People asserts that the laity should be filled with an apostolic spirit and work closely with their priests:

Nourished by their active participation in the liturgical life of their community, they engage zealously in its apostolic works; they attract people toward the Church who had been perhaps very far away from it; they ardently cooperate in the spread of the word of God, particularly by catechetical instruction; by their expert assistance they increase the efficacy of the care of souls as well as of the administration of the goods of the Church (10).

The parish priest, his assistant priests, women and men religious and the laity work together to build a community within the parish, particularly and especially around the celebration of the Eucharist.

Special Chaplaincies The Church recognises that the needs of all its members are not always met within established parishes. One way that the local Church encourages inculturation and respects the right of people to worship in their own language and culture is through the establishment of special chaplaincies. In many dioceses of Aotearoa community chaplains serve the needs of the various ethnic communities. Special chaplaincies are provided for the Maori,

39 Chinese, Cook Island, Croatian, Filipino, Indian, Indonesian, Korean, Polish, Samoan, Tokelauan, Tongan, and Vietnamese communities – and others.

Likewise, military, hospital, tertiary and prison chaplaincies and the Apostleship of the Sea minister to those people whose life situations make it difficult for them to be part of parish life.

Links with the Student Text

Workbook Activity: A Parish Profile

The activity requires students to find out more about the life of their own parish – or another parish in their area. They should complete a parish profile which includes a sketch or plan of an important parish feature such as a person, building, or object. Students are given the following headings under which they should organise the information they gather:

• The name of the parish / church • Mass times • Reconciliation times • Times of other devotions and services • The name of the priest(s) and pastoral assistant(s) • Communities of religious sisters and brothers • Other key people in the parish • Parish groups and organisations • Services / facilities provided by the parish • Special events in the life / history of the parish • Sketch or plan of an important parish feature.

Encourage students to find out as much as they can about the life of the parish by talking to people involved in parish life.

Some students will wish to interview key people in the parish in order to gather information for their profile but may need help formulating appropriate interview questions. Students could work in pairs or groups preparing a range of open and closed questions.

Many parishes also have websites which students could visit. Local newspapers will often provide information about Sunday Mass times, etc.

The teacher may find it useful to invite a confident and knowledgeable member of a local parish to speak to the class.

Something to Think About

Here students are asked to reflect on the different ways that lay people can contribute to parish life.

40 These are a few suggestions:

• Read the Scriptures at Mass • Serve as Extraordinary Ministers of Holy Communion • Visit the sick • Run children’s holiday programmes • Welcome newcomers • Be sponsors in the RCIA programme • Serve on the parish council, finance committee or liturgy committee • Lead a prayer group • Prepare people to receive their first Holy Communion or for Confirmation • Greet people before Mass • Count the collection money • Arrange the flowers • Lead the youth group • Read stories from the Bible to the younger children • Make cups of tea for visitors • Organise study groups

Something to Discuss

Parishes exist to help Catholics to live out their faith in Jesus Christ as members of the Church.

Students are presented with a list of words all of which describe features of parish life. Working in pairs, students should decide where they would place each feature on a continuum. They should be able to give a reason for their choice.

very important not important at all

faith worship celebration hospitality participation understanding prayer co-operation concern service education community acceptance forgiveness hope welcome love openness vision happiness justice thanksgiving friendliness fun

Answers will vary from student to student.

41 Task Three a) Following on from the previous activity, students are asked to choose any three of the given features and write in a sentence or two why they think they are important in the life of a parish. b) Students are then asked to come up with words of their own to describe parish life. Answers will vary.

Something to Find Out

Parishes are based in a particular area of a diocese. Here students are asked to find out:

• What area the parish where their home or school is situated covers. • What the neighbouring parishes are.

This information will be available from the parish. The neighbouring parishes can be identified from The New Zealand Catholic Directory which is published each year. Most parishes and schools will have a copy of this.

Extension Activity

Here students are asked to design a poster to advertise their own parish – or another parish or church community (such as an ethnic chaplaincy) that they are familiar with.

Parish newsletters and bulletins are a good source of information about parish life. Encourage students to collect them and use ideas from them on their poster.

The teacher will need to make sure that students have the materials necessary to complete this task – paper, pens, pencils, magazines, scissors, glue, etc.

PART THREE: THE DIOCESE

Achievement Objective 2

Church Teaching

The Diocese • The local church or diocese is a community of the Christian faithful formed around their bishop and under the care of his priests. • Through their communion with each other and the Church of Rome local Churches form the universal or world-wide Church. • A diocese occupies a defined territory and is established by the authority of the pope – it is divided into distinct parts called parishes.

Bishops • The authority of the bishops as teachers of the faith, priests of worship and governors of the Church comes from the apostles whom they follow. • The bishops exercise their authority in communion with the pope, their kaiārahi, and each other. • When the pastoral needs of the diocese require it, an auxiliary or coadjutor bishop can be appointed to assist the bishop of a diocese – an auxiliary does not have the right of succession, a coadjutor Bishop does.

Learning Outcomes

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

• Identify the six dioceses of Aotearoa New Zealand. • Describe aspects of the life and work of their particular diocese, its bishop and its organisations.

43 Teacher Background

Dioceses The New Testament speaks of local or particular Churches in such places as Rome, Corinth and Ephesus. Today, the particular Churches that make up the universal or worldwide Church are called dioceses.

The word diocese comes from the Greek and means “house management or administration”. The Church adopted the term from Romans who used it to describe an administrative division within their Empire. At first its meaning varied greatly within the Church – from what we would call a parish right through to an eparchy or an ecclesiastical district covering several provinces. Currently, a diocese refers to a territory under the immediate jurisdiction of a bishop who governs in his own name and not as someone else’s representative. Within a diocese the People of God are guided by the bishop, their pastor. With his priests he gathers the faithful, in the Spirit, to hear the word of God and celebrate the Eucharist.

Generally speaking, the dioceses of the Church are grouped into ecclesiastical provinces. An ecclesiastical province is made of a metropolitan archdiocese and a number of other dioceses. Most often a metropolitan archdiocese is based in a city that is important because of its size, history, or political status. It is the chief local church of a country or region. The other dioceses of the country or region are sometimes called suffragan dioceses. Wellington is an archdiocese because it is the principal diocese in New Zealand.

Bishops The bishops of the Church are given to us by Christ to act as our shepherds. A bishop is in charge of a diocese which is (usually) a geographical area made of local communities (parishes) of the faithful. The bishop is the leader of all the priests. Priests in religious orders are subject to their superior in their order but are under the authority of the bishop for works of the apostolate in the diocese. The bishop is also the local spiritual leader of all the faithful. In an archdiocese – the principal diocese of a group of dioceses in a particular country or region – the bishop will usually be accorded the honourable rank of archbishop.

In recent centuries in the Western Church bishops have been chosen and appointed by the pope – although in some of the Eastern rites, bishops are actually appointed at a synod of bishops and the choice ratified by the pope. The process is usually that the papal nuncio for the particular region will provide the names of three candidates to the Congregation for Bishops in the Vatican who advise the pope. These three candidates are usually chosen in consultation with the outgoing bishop (unless, of course, the position is vacant because of the death of the incumbent bishop) and perhaps representatives of the local Church.

44 All bishops (except the pope, the bishop of Rome) are required by canon law to tender their resignation if sickness or other grave reasons make them incapable of carrying on their role, or when they reach the age of 75.

All bishops are also required to submit a report to the pope every five years. In this they report on their diocese and indicate any problems that may have arisen in the local Church or difficulties the faithful are facing. The bishops of a region usually present their reports to the pope during an ad limina Apostolorum visit when they travel to Rome to pray before the tomb of St Peter. The bishops meet individually with the pope to ensure he is kept aware of the state of the Church throughout the world.

In the modern Church not all bishops occupy pastoral positions as the heads of dioceses – instead they hold administrative offices in the Vatican or serve as papal diplomats. Today many dioceses are so large that they require more than one bishop. These have one or more auxiliary bishops assisting the bishop.

Apart from auxiliary bishops assisting a bishop or archbishop in the care of a diocese, there can also be coadjutor bishops. These are appointed by the pope to assist a bishop or archbishop in the care of a diocese. There are, however, important differences:

• Coadjutor bishops automatically take over as the sole bishop of the diocese on the death or resignation of the existing bishop. • Auxiliary bishops may be prime candidates for appointment by Rome to the post after the bishop dies or resigns, but they do not have the automatic right to governance of the diocese and Rome could very well appoint a priest of the diocese to be the new bishop instead, or a bishop from another diocese altogether could be transferred to the role. • Coadjutor bishops are only rarely appointed and only for serious reasons, usually where the incumbent bishop is quite ill or Rome has grave concerns about the incumbent bishop's care for the faithful entrusted to his care.

Episcopal Conferences (National Conferences of Bishops) The individual bishop has the primary duty of caring for the faithful in his diocese. It is he who must teach them and shepherd them. However, most countries or regions have now established Episcopal or Bishops' Conferences (e.g. New Zealand Catholic Bishops’ Conference, the Australian Catholic Bishops’ Conference, the National Conference of Catholic Bishops in the United States, etc.). These are forums for the bishops of a country or region to come together to discuss issues of mutual concern.

The Code of Canon Law reserves certain disciplinary decisions to the Episcopal Conference for a region. For example, the Code of Canon Law is that Catholics must do penance on Fridays by abstaining from eating meat, but it allows the Episcopal Conference for each region to substitute a different penance if they choose (which most appear to have done).

45 The Episcopal Conferences have no authority to teach in and of themselves. It is the individual bishop in his individual diocese that exercises this teaching and pastoral duty. Thus, the interpretation of and pronouncements on doctrines by a bishops’ conference are only binding in a particular diocese insofar as its own bishop has lent his name to them.

Links with the Student Text

Workbook Activity: Our Diocese

The Catholic Church in Aotearoa New Zealand is organised into six dioceses, each formed around the bishop and the cathedral. This activity requires students to fill in as many of the following details as they can about the Diocese where they live:

• The name of the diocese where they live • The name of the bishop of the diocese • The bishop’s motto • The name of the assistant bishop (if there is one) • The name of the diocese’s patron saint • The cathedral’s name • The location of the cathedral.

Students are also asked to write down what else they can discover about their diocese or bishop(s). There is room for them to illustrate some aspect of their research.

Up to date details about the bishops and dioceses can be readily obtained from The New Zealand Catholic Directory (published annually) which also lists valuable websites and e-mail addresses. In June 2003 the Catholic Bishops of New Zealand were as follows:

His Eminence Cardinal Thomas S Williams ONZ, DD, Archbishop of Wellington, Metropolitan • Born in Wellington, 20 March 1930 • Educated at Holy Cross Primary School, Seatoun; Ss Peter and Paul School, Lower Hutt; St. Patrick's College, Wellington; St. Kevin's College, Oamaru; Holy Cross Seminary, Mosgiel; Pontifical College, 'De Propaganda Fide', Rome (Theology) • Ordained in Rome, December 20 1959 • Appointments held since ordination: University College, Dublin (Social Sciences Degree) 1961 – 1962; St. Patrick's, Palmerston North 1963 – 1965; Director of Catholic Enquiry Centre, Wellington 1966 – 1970; Leolomoega, Western Samoa 1971 – 1975; Holy Family Parish, Porirua East 1976 • Ordained Archbishop for the Wellington Archdiocese in St. Mary of the Angels, Wellington, on 20 December 1979 • Created Cardinal in Rome on 3 February 1983 • Awarded the Order of New Zealand 5 June 2000.

46 Most Reverend Leonard A Boyle DD, Bishop of Dunedin • Born at Nightcaps, Southland on 30 November 1930 • Educated at Sister of Mercy convent schools in Nightcaps and Winton; St. Kevin's College, Oamaru; Holy Name College, Christchurch; Holy Cross College, Mosgiel • Ordained at Winton on 31 June 1961 • Appointments held since ordination: Curate, South Dunedin 1961 – 1964; Curate, Georgetown, Invercargill 1964 – 1970; Parish Priest – South Dunedin 1970 – 1972; Parish Priest – St. Mary's, Invercargill 1972 – 1983 • Ordained Bishop for the Dunedin Diocese at Dunedin's Town Hall on 3 May 1983.

Most Reverend Denis G Browne CNZM, DD, Bishop of Hamilton • Born in Auckland 12th September 1937 • Educated at St. Michael's School, Remuera; St. Peter's College (Christian Brothers), Auckland; Holy Name Seminary, Christchurch; and Holy Cross College, Mosgiel • Ordained in St. Patrick's Cathedral, Auckland by Archbishop James Liston on 30th June 1962 • Appointments held since ordination: Gisborne parish 1963 – 1967; Papatoetoe parish 1968 – 1971; Remuera parish 1972 – 1974; Tonga (Nukualofa, Houma,`Eva) 1975 – 1977 • Ordained Bishop of Rarotonga at St. Patrick's Cathedral, Auckland on 29th June 1977 • Served as Bishop in the Cook Islands and Niue from 1977-1983 • Installed as Bishop of Auckland Diocese on 24 August 1983 • In 1994, he was transferred to the Hamilton Diocese and was installed as Bishop.

Most Reverend Peter J Cullinane DD, Bishop of Palmerston North • Born in Dannevirke, 29 November 1936 • Educated at Waiaruhe Primary School; St. Joseph's Primary School, Dannevirke; Marist Brother's Secondary School, Palmerston North; Holy Name Seminary, Christchurch; College "Brignole Sale", Genoa, Italy; St. Peter's College, Rome; University Alphonsianum – Moral Theology; University Angelicum – Dogmatic Theology; University of Otago – Master's in Theology • Ordained at Brignole Sale College, Genoa, on 23 December 1961 • Appointments held since ordination: Sacred Heart Parish, Wellington; Secretary – Matrimonial Tribunal 1970 – 1972; Advocate – Matrimonial Tribunal 1974; Professor – Faculty of Holy Cross College (Mosgiel) lecturing in Theology 1969 – 1977; Staff member – Diocesan Pastoral Centre (Palmerston North) 1972 • Ordained Bishop for the Palmerston North Diocese at St. Patrick's Palmerston North, 23 April 1980.

47 Most Reverend John J Cunneen DD, Bishop of Christchurch • Born in Christchurch • Educated at Holy Name primary school, Ashburton; St. Bede's College, Christchurch; Holy Name Seminary, Christchurch; Holy Cross College, Mosgiel (Philosophy); All Hallows College, Dublin, Ireland (Theology) • Ordained at Holy Name Church, Ashburton in 1956 • Appointments held since ordination: North Timaru; Dallington Cathedral; Chatham Islands; Rangiora; Addington; Bishopdale; Burnside; Chaplain to the Samoan and Tongan Catholic Communities • Ordained Auxiliary Bishop of Christchurch Diocese in the Cathedral of the Blessed Sacrament, Christchurch on 30 November 1992 • Installed as Bishop for the Christchurch Diocese on 19 March 1995.

Most Reverend John A Dew DD, Auxiliary Bishop of Wellington • Born in Waipawa, 5 May 1948 • Educated at St. Joseph's Primary School, Waipukurau; St. Joseph's (now Chanel) College, Masterton; Holy Name Seminary, Christchurch (Philosophy); Holy Cross College, Mosgiel (Theology) • Ordained priest at Waipukurau by Cardinal Reginald Delargy in May 1976 • Appointments held since ordination: St Joseph's Parish, Upper Hutt 1976 – 1979; Diocese of Rarotonga, Rarotonga 1980 – 1982; Archdiocesan Youth Ministry 1983 – 1987; Cook Islands Māori Community 1983 – 1987; Holy Cross College, Mosgiel 1988 – 1991; Study in Spirituality, Institute of St. Anselm, Kent, UK 1991 – 1992; St. Anne's Parish, Newtown 1993-1995 • Ordained as Auxiliary Bishop for the Wellington Archdiocese 31 May, 1995 in the Wellington Town Hall.

Most Reverend Owen J Dolan DD, Coadjutor Bishop of Palmerston North • Born in Palmerston North, 30 September 1928 • Educated at: St Joseph's Primary School, Hawera; St Patrick's College, Silverstream; Hawera High School, Hawera; Holy Cross College, Mosgiel • Ordained at Hawera on 21 July 1954 • Appointments since ordination: Sacred Heart Parish, Petone 1955-59; St Peter's Parish, Wairoa 1960-61; St Patrick's Parish, Patea 1962-63; Sacred Heart Parish, Inglewood 1965; Our Lady, Help of Christians, Fitzroy (New Plymouth) 1966; St Brigid's Parish, Feilding 1967; St Joseph's Parish, Upper Hutt 1968; St Joseph's Parish, Waitara 1970- 72; Peru 1973-77; St Francis Xavier, Stokes Valley 1978-80; St Joseph's Parish, Wellington 1981-90 • Vicar General of the Archdiocese of Wellington 1981-1990 • Director, Pontifical Mission Societies 1991-95 • Ordained as Coadjutor Bishop for Palmerston North at Cathedral of the Holy Spirit, Palmerston North, 10 December 1995

48 Most Reverend Patrick J Dunn DD, Bishop of Auckland • Born in 1950 in London • Educated at St Michael's School, Remuera, Sacred Heart College, Glen Innes and the University of Auckland • Studied for priesthood at Holy Cross College, Mosgiel • Ordained at St Michael's Church, Remuera on 24 April 1976 • 1988 – 1989: studied at Melbourne College of Divinity for Master Degree in Theology • Following ordination, pastoral work included work with the Catholic Māori Mission, and the parishes of Mangere East, Takapuna, Pakuranga and Northcote • 1986 – 1987: diocesan director of vocations • 1990: Priesthood published in New York • 1992: appointed personal assistant to Auckland's bishop, Denis Browne • 25 July 1994: ordained Auxiliary Bishop of Auckland • 24 December 1994: appointed Bishop of Auckland to succeed Bishop Denis Browne. Formally installed in St Patrick's Cathedral on 29 March 1995.

Most Reverend Robin W Leamy SM DD, Emeritus Bishop of Rarotonga, Bishop Assistant in Auckland • Born in Wellington • Educated by the Brigidine Sisters and later by the Marist Fathers at St Patrick's College in Silverstream • Studied at Canterbury University where he graduated with a Master of Arts degree in history and Classical Studies • Studied for the priesthood at the Marist Seminary in Greenmeadows and was ordained in 1958 • After sixteen years in Samoa, he was elected Provincial of the Society of Mary for the Pacific region, based in Fiji • Appointed Bishop of the Cooks and Niue in 1983 • Returned to New Zealand in 1997 where he is now Bishop Assistant and Vicar General in the Diocese of Auckland.

Most Reverend Max Takuira Mariu SM DD, Auxiliary Bishop of Hamilton • Born in Taumarunui in 1952, the fourth in a family of nine children of Maihi and Mary Mariu • Direct descendant of Kerehi who, in the late 1840’s, became the first Catholic in the Ngati Tuwharetoa tribe of the central North Island • Educated at St Joseph’s Primary School, Little Waihi, and Hato Paora Māori Boys’ College in Fielding • Studied for the priesthood at Mount St Mary’s Seminary, Greenmeadows, and made his first profession in the Society of Mary in 1973 • Ordained to the priesthood in 1977 and worked for some years in Taradale parish, at Hato Paora Māori Boys’ College, and in Whangarei • Appointed Auxiliary Bishop of Hamilton in February 1988 and ordained on 19 March 1988 at Papa O Te Aroha Marae in Tokoroa

49 • His historic appointment as the first Māori Catholic bishop was the culmination of seven years of work by the national Catholic Māori body, Te Runanga O Te Hahi Katorika Ki Aotearoa, and the New Zealand Catholic Bishops’ Conference • Bishop Max is the sixth Marist priest to serve as a bishop in New Zealand. As a bishop he ministers independently of the Marist Order, but remains a member of the Society of Mary.

Catholic Dioceses / Cathedrals in New Zealand • Auckland Diocese (established 1848), St Patrick’s Cathedral (parish formed 1842), 43 Wyndham Street, Auckland • Hamilton Diocese (established 1980), Cathedral of the Blessed Virgin Mary (parish formed 1869), 494 Grey Street, Hamilton • Palmerston North Diocese (established 1980), Cathedral of the Holy Spirit (parish formed 1875), 197 Broadway Avenue, Palmerston North • Wellington Archdiocese (established 1848), Sacred Heart Cathedral (parish formed 1850), 21 Eccleston Hill, Wellington • Christchurch Diocese (established 1887), Cathedral of the Blessed Sacrament (parish formed 1860), 122 Barbadoes Street, Christchurch • Dunedin Diocese (established 1869), St Joseph’s Cathedral (parish formed in 1861), Rattray Street, Dunedin

Bishops’ Mottos • Bishop Dunn, Auckland: Be Not Afraid • Bishop Browne, Hamilton: Live the Truth in Love • Bishop Cullinane, Palmerston North: Kia Tau Te Rangimarie Ki A Koutou (Peace be With You) • Bishop Dolan, Palmerston North: Seek the Mind of Christ • Cardinal Williams, Wellington: Unity in Christ • Bishop Cunneen, Christchurch: Faithful in Service • Bishop Boyle, Dunedin: God Will Provide

Patron Saints • Auckland Diocese, St Patrick • Hamilton Diocese, St Peter Chanel • Palmerston North Diocese, The Holy Spirit • Wellington Archdiocese, Immaculate Conception of the Blessed Virgin Mary • Christchurch Diocese, St John the Baptist • Dunedin Diocese, St Joseph

Supplementary Task

This task requires students to study a table that is printed on page 52. It should be photocopied on to an overhead transparency for the class to read from.

50 Students are required to answer five questions about the Catholic population of Aotearoa New Zealand as it was in 2001. The answers are printed in bold below.

a) Auckland has the most Catholics. b) Dunedin has the least number of Catholics. c) Wellington has the highest percentage of Catholics in its population. d) Hamilton has the lowest percentage of Catholics in its population. e) The total number of Catholics living in Aotearoa New Zealand in 2001 was 456,947. Students will need to work this out by adding up the number of Catholics in each of the six dioceses.

Students could also be asked to present some of the information on the table as a graph. A simple bar graph showing the relative size of the population in each of the dioceses would be the most straightforward.

Students could ask their maths teacher for help with this.

The Catholic Population of Aotearoa New Zealand (2001)

Diocese Number of Total Percentage of Catholics in Population Catholics in Diocese in Area Population

Auckland 172,000 1,502,000 11.45%

Hamilton 38,500 520,000 7.40%

Palmerston 62,310 447,837 13.91% North

Wellington 84,201 515,124 16.35%

Christchurch 64,629 548,793 11.78%

Dunedin 35,307 282,183 12.51%

Source: www.Catholic-Hierarchy.org Task

Use the above table to answer the following questions about the Catholic population of Aotearoa as it was in 2001: a) Which diocese of Aotearoa has the most Catholics? b) Which diocese has the least number of Catholics? c) Which diocese has the highest percentage of Catholics in its population? d) Which diocese has the lowest percentage of Catholics in its population? e) What is the total number of Catholics living in Aotearoa New Zealand? You will need to work this out!

52 Workbook Activity: Questions for the Bishop

In the last twenty or so years the Catholic bishops of Aotearoa have issued around 150 statements giving the Church’s viewpoint on many important issues:

scripture abortion euthanasia restorative justice homosexuality priesthood employment inclusive language ecumenism gender issues nuclear testing youth issues the Catechism The Treaty of Waitangi housing industrial relations alcohol use ministry Sundays and Holy Days reproductive technology embryo experimentation

This activity requires students to formulate five questions that they would ask the bishop if they had the opportunity.

It is a way of introducing students to the idea that the bishop’s ministry within the local Church is as a shepherd – a teacher and guide.

With the co-operation of the students, the teacher could collate the questions, sift out any that are inappropriate, select some of the more interesting ones or those that are most representative of the class as a whole, and forward them to the bishop for his response. The bishop may be prepared to visit the class and answer the questions in person – and speak about his role within the diocese.

Task Four

Here students are presented with the names of some organisations and bodies that operate in the different dioceses of Aotearoa to support the work of the bishops of New Zealand.

• Diocesan Commission for the Family • Diocesan Youth Commission / Team • Catholic Development Fund • Catholic Education Office • Catholic Social Services • Justice and Peace Office / Commission • Marriage Preparation • Marriage Tribunal • Liturgical Commission • Vocations Director • The Nathaniel Centre • Catholic Communications

53 • Te Runanga o Te Hahi Katorika ki Aotearoa • Catholic Enquiry Centre • Diocesan Archives • Caritas • Mahitahi • Hospital, Prison, Military and Tertiary Chaplaincies • National Centre for Religious Studies (NCRS) • Beginning Experience • Pax Christi • Bicultural Desk

Students are asked to:

a) Identify which of these Church organisations or bodies they have heard of b) Find out which ones are active in their diocese c) Identify other Catholic groups working in their diocese that they could add to the list d) Choose one organisation or body and research what its role is.

All these Church bodies have entries in The New Zealand Catholic Directory. Teachers could make the contact details (websites, e-mail addresses, etc.) available to students to enable them to do their own research either individually, in pairs, or as members of small groups.

Extension Activity

Here students are asked to present a montage of the activities of the Catholic Church in their diocese.

This activity follows on from Task Four. Students should include information and images which they have gathered for that task on their montage. This activity is best done within groups. Individuals can contribute what they have brought and have it included as part of the whole group’s effort.

The teacher will need to provide the resources need to put the montage together – glue, paper, scissors, magazines, etc.

54 PART FOUR: MISSION

Achievement Objective 2

Church Teaching

Learning Outcomes

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

• Recognise ways in which Catholics in Aotearoa respond to the challenge to support the missionary activity of the Church.

Teacher Background

Mission Because the Church is the continuation in time of Christ’s mission and the mission of Te Wairua Tapu, the Church’s first task is evangelisation – the sharing of the Good News that Te Atua loves the world, gave his Son for its salvation, and invites all humankind to a life of eternal happiness.

The Church, by its very nature, is missionary, and every baptised Christian has a responsibility and vocation to be an evangelist. Christians do this first of all by speaking the truth, by proposing to the world the truth about its story. They also do it through Christian service and self-giving.

Usually evangelisation expresses itself first of all at the local level – in the home, school, workplace, parish or diocese. But since the parish is a microcosm or "church in miniature" of the universal Church, Catholics do not limit their collaboration to parish or diocesan boundaries, but are concerned for the Church around the world. This direction – the missionary mandate – comes from Christ himself.

55 Because of the advances in technology and communication humankind are now living in a global village. The needs of the people of God dispersed throughout the world are much more obvious to Christians living in other places. Being more "mission" minded means being involved in the parish and in the work of the Church beyond the parish.

In his message on the occasion of World Communications Day (2002), Pope John Paul II underscored the importance of mass communications, especially the Internet, for a "new evangelisation":

I dare to summon the whole Church bravely to cross the new threshold, to put out into the deep of the (Inter)Net, so that now as in the past the great engagement of the Gospel and culture may show to the world "the glory of God on the face of Christ" (statement released on January 22, 2002).

When Catholics gather on Sunday to celebrate the Eucharist, we are not only praying as a parish community, but with the Church around the world. The parish is the structure that provides us with the Eucharist, God's greatest gift and the source and summit of the life of the Church. The Eucharist brings us into greater catholicity and unity and sends us forth in mission.

The words of Eucharistic Prayer III emphasise this catholicity:

Strengthen in faith and love your pilgrim Church on earth; your servant, Pope ...... , our bishop ...... , and all the bishops, with the clergy and the entire people your Son has gained for you.

Through the Eucharist the parish, diocese and universal Church are united as one body that reaches out across the world. This structure includes people of every culture, race and ethnic background, people around the corner and people around the world. Together the Church's common mission of worship, evangelisation, service, justice and peace is advanced.

Catholic Overseas Volunteer Services (COVS) and Mahitahi Up until 2002 COVS was the official organisation, supported by the New Zealand Catholic Bishops’ Conference, that oversaw the placement of lay people who offered their voluntary services for a certain period of time in the dioceses of developing countries. Most of this work was in the Pacific region, although some volunteers worked further afield. Volunteers were involved in education, health, agriculture, administration, clerical and other fields. Most of the programmes were of one or two years’ duration.

For over forty years, more than four hundred people provided personal profiles that were circulated internationally to bishops in dioceses across the Pacific and to places as distant as China and Jamaica. A job was arranged, with accommodation and a basic living allowance provided. For the Church in countries that were emerging from colonialism, commencing independence and managing their self-development, these volunteers provided much appreciated help and secured an unforgettable record of respect. For the

56 volunteers, there was the precious experience of walking the journey with others and appreciating the richness of diversity. Enduring friendships grew.

In recent years the role of volunteers has gradually changed as the Church has re-evaluated the effectiveness of its missionary activities:

"The way we did things years ago is not necessarily the way the Church can best fulfil her mission in today's world. This also applies to the Church's missionary activities, in the light of our growing understandings of inculturation and development, especially in those missionary countries in the Pacific to which we have been offering our assistance." (Bishop Robyn Leamy)

In July 2002 COVS (Catholic Overseas Volunteer Service) ceased operations and in November of the same year was replaced by Mahitahi – People Working Together.

Mahitahi has as its focus the Solomon Islands and Bougainville – with other Pacific Islands included depending on priority of need. It provides expertise which is unavailable locally and works in partnership with local people on projects and jobs which they have decided are priorities.

The name Mahitahi is a Māori term that means people working together. It is formed from mahi (work, effort, project and goal) and tahi (number one, unity, together, partnership). Mahitahi – People Working Together is unique to Aotearoa.

Mahitahi has as its symbols on its logo the Southern Cross and the fern leaf. The constellation of stars known as the Southern Cross is a very Christian element in our Pacific night sky – it is also part of the New Zealand flag. The fern leaf, which is very significant in Aotearoa, represents a partnership of two sides – one side is silver (for night, for the underworld, for challenge) and the other side is deep green (for daylight, for heaven and for peaceful resolution).

57 Links with the Student Text

Something to Discuss

This discussion is based on Taro Like Gold, Rebecca Mills’ account of her experience working in Samoa with COVS (Catholic Overseas Volunteer Service). Rebecca’s article is printed in the Student Resource book. The teacher could read it aloud to the class, otherwise students could read it for themselves, individually or in pairs.

Students are presented with a number of different expressions that Rebecca used to describe her experience. Working in a pair, students are asked to choose two or three expressions that they like and explain to their partner how they apply to Rebecca’s time in Samoa.

Here are some of the things she said:

• A time of finding my feet • My biggest lesson • Trust in the Lord with all your heart . . . • Let go of things • Material possessions are not important when it comes to happiness • What I was doing was worthwhile • True wealth has nothing to do with how much you own • I was succeeding by sharing in their love for each other and for God • It was pure gold.

Task Five

This task requires students to draw up a set of guidelines for a volunteer going to work overseas on a missionary project – someone in a similar situation to Rebecca. The first has been done for them.

1. Be prepared to eat different food. 2. ????????????

Something to Think About

What qualities are needed by those working for Mahitahi and other organisations involved in missionary work?

58 Task Six

Either: Students are required to design an advertisement – for newspaper, magazine, radio, television or website – to attract volunteers to join in a Mahitahi project in the Pacific Islands. The following questions are provided as a stimulus:

• Enjoy teamwork with others? • Looking for a change? • Has the Lord got plans for your talents and expertise?

Or: Students are asked to design a new logo or symbol for Mahitahi. Ask them to study the present logo with its symbols and discuss its meaning with them as a “warm-up”.

59 PART FIVE: THE WORLDWIDE CHURCH

Achievement Objective 3

Students will be able to develop an understanding of the universal Church, the leadership of the pope and the bishops, and the various bodies that assist them in governing and serving the Church.

Church Teaching

The Universal Church • The universal Church is the whole people of God that has the pope as its earthly head and sign of unity. • The universal Church expresses itself in the diversity of its local Churches – all of which are in communion with each other and the Church of Rome.

The Bishops and the Pope • The universal Church is governed by the pope and the bishops – the successors of St Peter and the apostles. • The pope is the kaiārahi of the college of bishops and of the universal Church on earth – he is the visible source and foundation of the Church’s unity which comes from Christ. • The bishops have authority over the universal Church when they are united under the headship of the pope – for example, at an ecumenical council. • As a member of the college of bishops, each bishop shares in the care of all the Churches and has responsibility for the whole Church. • The Synod of Bishops is made up of bishops from different parts of the world who meet together to advise and assist the pope.

Learning Outcomes

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

• Identify features of the world’s Catholic population. • Describe the leadership roles of the pope, the bishops and the cardinals within the Church. • Recognise the contribution of Pope John Paul II to the life of the Church.

60 Teacher Background

Christianity and Other Religions The following information is mostly sourced, directly or indirectly, from: • World Christian Encyclopedia (2nd edition) by David Barrett, George Kurian and Todd Johnson (New York: Oxford University Press, 2001) • The New Christendom: The Coming of Global Christianity by Philip Jenkins (Oxford University Press, 2002)

The religious beliefs of almost all of the world's people can be grouped into four broad categories:

1. The monotheists who worship the God of Abraham – the Jews, Christians, and the Muslims. These three religions together include about 53 percent of the world's population, a percentage that is increasing because of Islam's growth. Christians are the largest faith with one third of the world’s population. Catholics make up 17% of the people in the world.

2. The religions of India that are based on reincarnation – Hinduism and Buddhism. These groups have 21 percent of the world's population. Hinduism is about 15 percent of the world's population and Buddhism is about 6 percent of the world's population.

3. The non-religious, and anti-religious. Non-religious are the agnostics, do not know, do not care group. The anti-religious are the more radical atheists, free thinkers, and those that are opposed to all religion. All together these groups are 14 percent of the world's population. Worldwide, the numbers in this group are falling, especially since the collapse of Communism in Soviet Block countries. However, in New Zealand the numbers of non-religious and perhaps anti-religious are growing rapidly.

4. The primal indigenous religions of the type that existed before the great modern religions developed. The two major categories in religious statistics are, ethno religions and Chinese folk religions. Ethno religions and the Chinese folk religions make up about 7 percent of the world's population.

The World’s Catholics Up until the 1960s most of the world’s Catholics lived in Europe. But sometime during that decade the balance tipped and more than half of all Catholics were, for the first time in almost two thousand years, outside Europe.

By 2000 population growth had been so rapid that there were over one billion Catholics in the world. Of these, 30% lived in Europe, 30% in Latin America, 15% in North America, 12% in Africa, 12% in Asia (including the Philippines), and 1% in Oceania.

61 The Church in the Third World The growth of the Church in the Third World was very rapid in the last half of the twentieth century. To some extent, this was a result of a change in the Church’s status. No longer was it a missionary Church but a local Church governed by an indigenous hierarchy. Before the twentieth century much of Africa, Asia and Oceania had been “mission” territory, with missionary clergy and religious, mainly from Europe, providing the leadership.

The recent rapid growth of the Church in Third World countries owes something to demographic factors but also to political developments, such as the end of colonialism from the 1950s. Up to this point Christianity was to some extent handicapped by being seen as part of the colonial apparatus. Internal Church policy also played its part.

The increasing indigenisation of the clergy was very important. It was not until 1926 that the first Chinese bishops were ordained and the first Japanese in 1927. It was only in 1939 that the first African became head of a diocese. Today the College of Cardinals has a much more multi-cultural character.

The Church in Africa Between 1955 and 2002 the number of Catholics in Africa grew from 16 million to 120 million – an increase of over 700%.

This amazing growth rate has occurred largely because African societies tend to have a religious spirit which makes them open to evangelisation. The mission schools set up by the missionaries also attracted many Africans. There, along with a general education, they received Catholic teaching.

Much of Africa was de-colonised in the 1960s. This sometimes caused problems for the Church – missionaries were expelled, schools and hospitals were nationalised. More recently, however, with the emergence of strong indigenous leadership, the Church has become a much more vital force in many African countries.

Africa faces many problems – food shortages, population pressure, distorted economics, illiteracy, diseases, especially AIDS, and political instability. These naturally affect the Church which is playing its role in combating them.

Another issue is the custom of polygamy which conflicts with the Church's view of marriage. There is also much debate about inculturation and the degree to which the liturgy and other aspects of Church life can be expressed through African cultures.

The Church in Asia The situation of the Church in Asia is very different from that in Africa. In spite of missionary endeavours extending back at least to the 16th century, it is only recently that the Catholic Church has started to spread more rapidly. While almost 12% of Asians are now Catholics most of these are in the Philippines.

Some countries, such as Pakistan and Malaysia, are officially Islamic and have laws restricting missionary activities. India also restricts foreign missionary activity, though there is a strong Indian Church with over 16 million

62 members. Communist countries, especially China and Vietnam, have in the past persecuted Christians and expelled foreign missionaries. Catholics in these countries still practise their faith with difficulty in spite of a recent relaxation of restrictions. China has set up its own National Catholic Church and refuses to allow Rome to appoint bishops. Today, fewer than 1% of Chinese are Catholics.

In Japan, Catholicism was driven underground by horrific persecution in the 17th century and in recent times has been re-established. In numerical terms it has made only gradual progress – only 0.4% of Japanese are Catholic. In Korea, on the other hand, the Church has made excellent progress in the South in recent times with many Catholics, lay and clergy, playing a prominent role in politics and defending human rights. Over 8% of South Koreans are now Catholic.

Asia with over half of the world's population, presents the greatest challenge of evangelisation.

Latin America With over 143 million Catholics, Brazil is the world's largest Catholic country and only one of around twenty countries in Latin America whose people have been at least nominally Catholic for centuries. In many of these countries, however, there are great problems of poverty and injustice and a great shortage of indigenous clergy.

For centuries, the Church tended to be identified with the ruling groups in many of these countries. Recently, however, the Church has tended more and more to become a voice for the poor and oppressed. In countries, such as El Salvador, and Guatemala, the Church has provided virtually the only peaceful voice and channel for action against the oppressive regimes which rule in the interests of a wealthy elite.

In taking this stand the Church has often been caught between the forces of reaction, on the one hand, and the often communist dominated guerilla movements on the other. This has resulted in persecution and martyrdom for many humble church members and some leaders, such as Archbishop Romero of San Salvador.

In a number of Latin American countries the traditional hold of Catholicism has been weakened in recent years because of the in-roads made by the more evangelical and Pentecostal churches.

Governing the Worldwide Church The Office of Peter is a crucial part of the Catholic Church.

Christ left the continuation of his ministry and mission in the hands of weak, mortal human beings. He made Peter, the weakest and most impetuous of his chosen Twelve, the first among them (Matthew 16:18-19). He then told Peter that the essence of his leadership was the service of others – a responsibility which would, in due course, cost him his life (Luke 22:32; John 21:18-19).

63 Peter, who was given responsibility for the keys of the kingdom, was a man reborn and remade by the power of Te Wairua Tapu. The risen Christ had warned him, "When you are old, you will stretch out your hands and another will gird you and carry you where you do not wish to go" (John 21:18). That journey did not lead to worldly glory but to Peter’s own martyrdom on a cross. As the instrument of the Holy Spirit, Peter became "the rock" upon which the Church was established. For 2,000 years, Peter’s successors, the popes, have continued to lead the Church.

The Office of Peter is primarily an evangelical office. As pastor and evangelist, an important aspect of the pope’s authority is the safeguarding of the integrity of the Church’s Teaching and Tradition. In the Catholic understanding of the term, “tradition” (from the Latin traditio) means “handing on”.

The Church’s structures of pastoral authority are not intended to impede human creativity. Authority in the Church exists to ensure that Christians do not settle for mediocrity and to help Catholics hold themselves accountable to the one supreme “rule of faith”, Hehu Karaiti.

In a Church accustomed for centuries to thinking of itself primarily in institutional terms, the image of Peter’s authority and office has appeared dominant. However, the image of Mary is more fundamental to Catholicism than that of Peter. Mary provides the defining profile of what the Church is, of how Christians should live, and of what the eternal destiny of disciples will be. For everyone in the Church is called to be like Mary, the mother of Jesus, the first disciple, and the "Mother of the Church".

Though the two are complementary and cannot be separated, the Church formed in the image of Mary and her discipleship, precedes, makes possible, and gives meaning to the Church of office and authority formed in the image of Peter. The Church of Peter exists to form the Church of discipleship that is represented by Mary. The Marian Church is the fundamental reality of the Church as a communion of disciples.

All Christians are called to be disciples of Christ. In a Church of disciples what is fundamental is the universal call to holiness. Everything else in the Church, including the work of those in authority, exists to foster the disciples’ answer to that call. Discipleship always comes before authority.

The Pope At the head of the College of Bishops and called to lead the whole Church of Christ is the successor of Peter, the bishop of Rome, the pope.

The pope is sometimes referred to as the Vicar of Christ, although the more traditional title is the vicar of Peter. This is a way of saying that he stands in Christ's place, on Christ's behalf, to shepherd Christ's flock.

64 Lumen Gentium states:

"The Roman Pontiff, by reason of his office as Vicar of Christ, and as pastor of the entire Church has full, supreme and universal power over the whole Church, a power which he can always exercise unhindered." (22)

The College of Bishops As successors of the apostles, the bishops of the particular Churches throughout the world form the College of Bishops. Individual bishops have charge of a local diocese. Together as a group the bishops may exercise authority over the universal Church by coming together in an ecumenical council (such as Vatican II). When they do so the bishops are united with the pope, the head of the College of Bishops.

The Synod of Bishops The Synod of Bishops is a formal body within the Church. It meets in Rome on set occasions to advise the pope. The Synod of Bishops grew out of the Second Vatican Council and was envisaged by many to be a continuation of it – the bishops coming to Rome to consider important issues and to develop Church teaching. While the Synod of Bishops is an expression of the collegiality of Bishops, it cannot be seen as a move towards the democratisation of the Church or the decentralisation and diminution of papal power.

The Synod of Bishops assists the pope to understand the needs of the Church throughout the world. Because it is only an advisory body, the final decision (and teaching) remains with the pope. Only bishops together in an ecumenical council have the power to teach as a college. And even then they are ultimately subject to the authority of the Pope.

The Synod of Bishops meetings often lead to significant teachings by the Pope. For example, the bishops’ deliberations on the family led to the Pope’s Apostolic Exhortation Familiaris Consortio (1981) that dealt with the role of the family in the modern world.

In recent years there have been a number of Special Assemblies of the Synod of Bishops from various regions of the World – the Special Assembly for Africa in 1995, the Special Assembly for the Americas in December 1997 and the Special Assembly for Oceania in 1998. These Special Assemblies were in preparation for the Jubilee of the Year 2000.

The College of Cardinals Although not forming part of the official hierarchy of the Church, it has been a longstanding tradition of the Church, to raise certain bishops and archbishops to the College of Cardinals. These cardinals who have been termed "princes of the Church" assist the pope in the governance of the Church by acting as his special advisors. Most cardinals are either archbishops of the largest dioceses in their countries or regions, or the heads of departments of the Roman Curia – the pope's ministers of state.

65 The primary role of the College of Cardinals is to come together on the death of a pope to elect his successor.

Because the cardinals are called to help the pope in his leadership of the Church, they are also linked in a special way to the diocese of Rome. A small number of cardinals are made the titular bishops (that is, in name only) of the dioceses surrounding Rome. In addition, each of the remaining cardinals is given the honorary "governance" of one of the parish churches of Rome. Whenever they visit Rome, they are encouraged to minister to their community in Rome. Strictly speaking, it is the cardinal who is the "parish priest" of these parishes, not the priest who fulfils that role in reality. However, in real terms, the cardinal's position in that church is only titular.

There are three degrees within the College of Cardinals:

• Cardinal-bishops • Cardinal-priests • Cardinal-deacons.

This does not correspond to their actual degree of orders (whether they are a bishop, priest or deacon) but to their position within the College of Cardinals. Cardinal-bishops are those to whom the pope has given the title of one of six neighbouring dioceses of Rome or are patriarchs from the Eastern Churches in communion with Rome who have been appointed to the College of Cardinals. Those cardinals who are appointed from dioceses around the world are made cardinal priests. Cardinals appointed from within the Roman Curia are made cardinal deacons. However, after having been a cardinal deacon for ten years, the cardinal can petition the pope to be made a cardinal priest. The distinction between the three degrees of cardinals has little practical significance except in determining the order and rank for ceremonial processions and who will hold certain offices during the period after a pope dies and before a new one is elected.

During his reign, Pope John Paul II has held eight consistories – sessions to announce new cardinals. He most recently appointed new cardinals to the College in 2001 when he created forty-four new cardinals, including two that he had been reserving in pectore (meaning “in the breast” or in secret) from a previous consistory. This means that they were appointed, but only he knew who they were. This is done usually to protect the cardinals in question from persecution. In the past it was traditional for a new cardinal to be sent a red hat to indicate their appointment to the College.

Pope John Paul II The legacy of a pope is always determined by where the Church goes after him. This, too, will be the case with Pope John Paul II who led the Church for the last quarter of the twentieth century and into the new millennium. However, there are signposts that suggest John Paul’s achievements:

66 1. Statistics

In July 2002 John Paul II was:

• The twelfth-longest-reigning pope • The First non-Italian pope in 455 years • The most travelled pope (to 130 nations) • The most prolific pope (13 encyclicals) • The pope who had created the most cardinals (more than 200) • The pope who had declared the most canonisations (more than 450) and beatifications (nearly 1,300).

2. Evangelising John Paul II has dramatically redefined the papacy, transforming it into a truly global office of moral teaching and personal evangelism. He has attempted to make the papacy into what the Swiss Catholic theologian Hans Urs von Balthasar called "the external reference point" for the Church's interior unity.

3. Communicating He has been called a great communicator, and unquestionably he is a charismatic figure. His writing and speaking styles can be dense. Some say he has not communicated clearly his arguments against contraception and about the role of women in the Church. Several theologians have suggested the task may fall to John Paul's successors to explain in more accessible language much of what he's had to say.

4. Relating to Other Churches and Faiths Orthodox Christian leaders have shown little interest in John Paul’s attempts to heal Christianity's great East-West schism but he has made significant steps to restore Catholic-Jewish relations. His 1998 changes to canon law rejecting the validity of Anglican ordinations dampened the Anglican-Catholic unity talks. The declaration Dominus Iesus (2000) which stated that only a single Church of Christ exists and that "this Church subsists in the Catholic Church governed by the successor of Peter" has challenged many Catholics and non-Catholics.

5. Communism Referring to the collapse of Communism in the Soviet Block and the fall of the Berlin Wall, former Soviet Premier Mikhail Gorbachev wrote in 1992: "Everything that happened in Eastern Europe in these last few years would have been impossible without this Pope".

6. Vatican II Pope John Paul's critics accuse him of disregarding the spirit of collegiality evoked at Vatican II. His defenders say he has correctly interpreted what happened at Vatican II.

7. Ethical Issues "You don't put the Dalai Lama into a liberal-or-conservative framework. You can't do it with the Pope, either," says papal biographer George Weigel. John

67 Paul opposes birth control and abortion because he believes they are at odds with the sacredness of human life. He has written that sexual love within marriage is an icon of the interior life of God, and therefore conception replicates Creation. He also has criticised unbridled capitalism, materialism and exploitation of workers and has taken the lead in blazing an alternative path to a more humane global economic condition.

8. Holding the Church Together The Church that John Paul inherited has been described as teetering on the edge of silent schism – conservative Catholics versus liberal Catholics; Western Catholics versus Catholics everywhere else. John Paul has successfully managed to avoid an explosive fragmentation of the Church.

9. Women Pope John Paul did say no to the ordination of women priests and declared the subject closed for discussion. However, in 1995, he apologised to women for systematic discrimination.

10. Liberation Theology John Paul rejected the idea of violent class struggle which some proponents of the 1970s liberation theology movement in Latin America supported. He did not, however, reject liberation theology's objectives.

11. John Paul the Great? George Weigel says that John Paul II's greatest legacy will be his thesis on why atheism undermines human dignity and freedom: "If we fail to understand this, we fail to comprehend the Pope at all and he becomes just another 20th-century hero for the historians to squabble over".

John Paul II showed to the world a spiritual man who sought union with God through prayer and meditation throughout his life, who celebrated the spirit in an age where the mystery of life was debased and who was able to make a noisy world, drenched in secular ideology and materialism, take notice.

World Youth Days Pope John Paul II has always believed that young people are the future of the Church. Part of his legacy to the Church was the creation of the World Youth Days – a strong initiative to reach out to the next generation of Catholics.

World Youth Days began in the mid-1980s when Pope John Paul II invited young people from around the world to gather in prayer for peace and reconciliation. Meetings were organised in 1984 and 1985, leading up to the first World Youth Day at a diocesan level in 1986. The first International celebration was held the following year. Even though the international gatherings happen about every two years, World Youth Day itself is celebrated each year.

1984 Rome. St Peter's Square, Palm Sunday (15 April 1984). International youth meeting on the occasion of the Holy Year of the Redemption. The Pope presents and entrusts young people with the Cross (22 April 1984).

68 1985 Rome. St Peter's Square, Palm Sunday (31 March 1985). International youth meeting on the occasion of International Youth Year. The Pope addresses an Apostolic Letter to the youth of the world (31 March 1985) and announces the institution of World Youth Day (20 December 1985).

1986 1st World Youth Day. Theme: "Always be prepared to make a defence to anyone who calls you to account for the hope that is in you" (1 Pt 3:15). Celebration (diocesan level): Palm Sunday (23 March 1986).

1987 2nd World Youth Day. Theme: "We ourselves have known and put our faith in God's love towards ourselves" (1 Jn 4:16). Celebration (international level): Buenos Aires, Argentina (11-12 April 1987).

1988 3rd World Youth Day. Theme: "Do whatever he tells you" (Jn 2:5). Celebration (diocesan level): Palm Sunday (27 March 1988).

1989 4th World Youth Day. Theme: "I am the Way, the Truth and the Life" (Jn 14:6). Celebration (international level): Santiago de Compostela, Spain (15-20 August 1989).

1990 5th World Youth Day. Theme: "I am the vine, you are the branches" (Jn 15:5). Celebration (diocesan level): Palm Sunday (8 April 1990).

1991 6th World Youth Day. Theme: "You have received a spirit of sonship" (Rom 8:15). Celebration (international level): Czestochowa, Poland (10-15 August 1991).

1992 7th World Youth Day. Theme: "Go into all the world and preach the Gospel" (Mk 16:15). Celebration (diocesan level): Palm Sunday (12 April 1992).

1993 8th World Youth Day. Theme: "I came that they might have life, and have it to the full" (Jn 10:10). Celebration (international level): Denver, USA (10-15 August 1993).

1994-1995 Theme: "As the Father sent me, so am I sending you" (Jn 20: 21). 9th World Youth Day Celebration (diocesan level): Palm Sunday (27 March 1994). 10th World Youth Day Celebration (international level): Manila, Philippines (10-15 January 1995).

1996 11th World Youth Day. Theme: "Lord, to whom shall we go? You have the words of eternal life" (Jn 6:68). Celebration (diocesan level): Palm Sunday (31 March 1996).

1997 12th World Youth Day. Theme: "Teacher, where are you staying? Come and see" (cf. Jn 1:38-39). Celebration (international level): Paris, France (19-24 August 1997).

69 1998 13th World Youth Day. Theme: "The Holy Spirit will teach you all things" (cf Jn 14:26 ). Celebration (diocesan level): Palm Sunday (5 April 1998).

1999 14th World Youth Day. Theme: "The Father loves you" (cf. Jn 16:27). Celebration (diocesan level): Palm Sunday (28 March 1999).

2000 15th World Youth Day. Youth Jubilee. Theme: "The Word became flesh and dwelt among us" (Jn 1:14). Celebration (international level): Rome, Italy (15-20 August 2000).

2001 16th World Youth Day. Theme: "If any want to become my followers, let them deny themselves and take up their cross daily and follow me" (Lk 9:23). Celebration (diocesan level): Palm Sunday (8 April).

2002 17th World Youth Day. Theme: "You are the salt of the earth … you are the light of the world" (Mt 5:13,14). Celebration (international level): Toronto, Canada (23-28 July 2002).

The festivities at World Youth Days include prayer, music and film from all corners of the globe. Youth also take part in charity work and social service by visiting hospitals, volunteering at food banks and taking on environmental projects in the host city.

It is usual for young pilgrims, aged from sixteen to thirty-five, to have several opportunities to interact with the Pope during the week-long celebration. Traditionally the Pontiff welcomes his followers in an opening ceremony, he celebrates mass for them and has joined them for the start of overnight vigils.

In a speech given in 1999 the Pope said World Youth Days were set up as meaningful moments of rest for young people during their journey as Christians.

Since the first World Youth Day, the cross that Pope John Paul II presented has been carried across the world, travelling by plane, dog sled, pick-up truck, tractor and sailboat.

The World Youth Day for 2000 was held in Rome to mark the beginning of the new Millennium. Previous celebrations have taken place in Buenos Aires, Santiago de Compostela, Czestochowa, Denver, Manila, Paris, and Toronto.

The largest attendance in the history of World Youth Day was in the Philippines in 1995, when 4.5 million people gathered to celebrate their faith.

70 Links with the Student Text

Workbook Activity: The World’s Catholics

Here students are required to use information provided on the graphs in their workbook to help them fill in the gaps in a summary about trends in the world’s Catholic population.

Note well: Statistics about the world’s religions, including Christianity, can vary widely depending on their sources and the way they group their figures. For example, some sources state that almost 12% of the world’s total Catholic population are now living in Asia while others give a figure that is much lower. Sources that indicate the higher percentage in their figures include the Philippines – a country with over sixty-six million Catholics and the third largest Catholic population of any country in the world – those with the lower do not.

The words required to complete the summary appear in bold below:

Christians make up around 33% of the world’s population. Most other people belong to one of the other major religions which are Islam, Hinduism and Buddhism. Many people do not belong to any organised religious tradition but have their own personal belief systems. Some do not believe in a God. Others are not sure.

In 2000 there were around 1.04 billion Catholics in the world, making up around seventeen percent of the total population. Most of the world’s Catholics live in Latin America and Europe. The smallest number live in Oceania, an area which includes Australia and New Zealand. The Catholic population is growing most rapidly in Africa and Asia. Each of these areas now contains twelve percent of the world’s Catholics.

Since 1978 the number of bishops in the world has increased, mainly because of the growth of the Church in Africa. There are also more priests in Africa, but the total number of priests in the world has gone down since 1978.

The following article provides a broader context and additional information:

How many Catholics worldwide? From the Statistical Yearbook of the Church, illustrating differences on all continents between 1978, the year in which John Paul II began his pontificate, and 2000.

The number of baptised increased worldwide by 38 percent, going from 757 million in 1978 to just over one billion, 17.3 percent of humankind, in 2000. Catholics represent 62.8 percent of the population in the Americas, 40 percent in Europe and 2.9 percent in Asia.

From 1978 to 2000, the number of bishops increased from 3,714 to 4,541, a growth of almost 22 percent. The distribution of bishops over different geographical areas has undergone almost no change since 1978: all of America has 37.3 percent of all bishops, followed by Europe with 33 percent, Asia with 13.8 percent, Africa with 13.2 percent and Oceania with 2.7 percent.

71 As regards priests, in the year 2000 they numbered 405,178 (265,781 diocesan and 139,397 religious), a decrease of 3.75 percent compared with 1978. This reflects a reduction of 12.4 percent in the diocesan clergy and an increase of 1.26 percent in the religious. In Europe, the decrease in numbers of diocesan priests is progressive, while the drop in religious clergy is slighter. On the other hand, in Africa, Asia, America and Oceania, numbers grew more or less consistently.

Permanent deacons are the group that underwent the greatest evolution over the period in question: Numbers increased fivefold on all continents. Between 1978 and 2000 their numbers went from 5,562 to 27,824, a relative increase of 400.25 percent.

Un-ordained religious numbered 75,802 in 1978 and 55,057 in 2000. Though numbers fell in Oceania, Europe and the Americas, they grew in Africa and Asia. As for female religious, there were almost a million in 1978 and 801,000 in 2000, representing a decline of 19 percent over 22 years.

Among catechists, lay missionaries and members of secular institutes, only the latter group saw a small drop between 1990 and 2000, whereas the others grew considerably. Finally, the number of candidates to the priesthood grew worldwide from 64,000 in 1978 to 111,000 in 2000, with an uninterrupted upward trend over the entire period. (The Marist Messenger, July 2002)

Something to Think About (Student Workbook)

Here students are asked to identify which of the above statistics shows a trend that is already having an impact on Catholic life in Aotearoa. The answer is the decline in the number of priests. The impact of this is experienced in a number of ways including:

• Fewer priests in each parish • The average age of priests is increasing • The closure or amalgamation of parishes • Lay people are filling many of the non-sacramental ministries and offices previously performed / held by priests (administration, pastoral assistants, education, etc.).

Task Seven

Students are asked to read the following passages of Scripture that all involve Simon Peter. They are asked to provide an appropriate headline for each one: Matthew 16:18-19 Luke 22:32 John 21:15-19

Suitable headlines are suggested in bold after each passage.

Matthew 16:18-19 “So now I say to you: you are Peter and on this rock I will build my community. And the gates of the underworld can never overpower it. I will give you the keys of the kingdom of Heaven: whatever you bind on earth will be bound in heaven; whatever you loose on earth will be loosed in heaven.” (NJB)

A Church Built On Rock Peter Has The Keys

72 Luke 22:32 “… but I have prayed for you, Simon, that your faith may not fail, and once you have recovered, you in your turn must strengthen your brothers.” (NJB)

Don’t Let Your Faith Fail Simon Peter Source Of Strength

John 21:15-19 When they had eaten, Jesus said to Simon Peter, “Simon son of John, do you love me more than these others do?” He answered, “Yes, Lord, you know I love you.” Jesus said to him, “Feed my Iambs.” A second time he said to him, “Simon son of John, do you love me?” He replied, “Yes, Lord, you know I love you.” Jesus said to him, “Look after my sheep.” Then he said to him a third time, “Simon son of John, do you love me?” Peter was hurt that he asked him a third time, “Do you love me?” and said, “Lord, you know everything; you know I love you.” Jesus said to him, “Feed my sheep.

In all truth I tell you, when you were young you put on your own belt and walked where you liked; but when you grow old you will stretch out your hands, and somebody else will put a belt round you and take you where you would rather not go.”

In these words he indicated the kind of death by which Peter would give glory to God. After this he said, “Follow me.” (NJB)

Shepherd States His Love Death Of Simon Peter Predicted

Something to Discuss

To do his job well a pope has to have many qualities.

Here students are asked to work with a partner and discuss the qualities listed in the box below.

co urage health faith warmth vision love dedication intelligence humility confidence calm organisation language skills humour wisdom justice trust communication skills charisma hope openness stamina firmness prayerfulness

73 Students should think of reasons why it would be useful for a pope to have each of them. For example, courage is important for a pope if he ever has to face physical danger or if under pressure to do or say something that would damage the Church. Health is important because a pope leads a busy life and is under a lot of stress.

Something to Think About

Here students are asked to identify the three most important qualities for a pope to have. Students will give a range of answers depending on their individual perceptions.

The significance of faith, hope and love needs to be emphasised because they are the three greatest virtues – those that lead directly to God (see 1 Corinthians 13:13).

Task Eight

This task requires students to consider a number of statements, some of which are true and others false. They are asked to write down the statements that are true and correct those that are false before writing them down:

The answers appear in bold after each statement below:

1. Bishops from Rome form the College of Bishops. False. Bishops from the various local Churches throughout the world form the College of Bishops. 2. The world’s bishops may exercise authority over the whole Church only when they teach in unity with the pope. True. 3. Ecumenical councils involve all the bishops. True. 4. The Second Vatican Council was not ecumenical. False. The Second Vatican Council was ecumenical. 5. The Synod of Bishops meets to advise the cardinals on important issues facing the Church. False. The Synod of Bishops meets to advise the pope on important issues facing the Church. 6. Synods do not have the authority of an ecumenical council because they do not involve all of the bishops. True. 7. On the death of a pope the bishops gather to choose his replacement. False. On the death of a pope the cardinals gather to choose his replacement. 8. Members of the College of Cardinals are special advisors to the pope. True. 9. The bishops decide who will be cardinals. False. The pope decides who will be cardinals. 10. The pope wears red as a sign of his willingness to die for the faith. False. The cardinals wear red as a sign of their willingness to die for the faith.

74 Something to Think About

This activity asks students to reflect on:

• What they would choose if they had an opportunity to select a symbol to represent their culture, family, parish or school at the Synod of Bishops for Oceania. • What they would say if they were invited to offer a brief prayer at the Synod.

The description of the Synod and the prayer from it that is printed in the Student Resource book should assist students with this activity.

Students could be invited to share their symbols and / or prayers with others in the class.

Task Nine

Here students are asked to reflect on a number of very brief statements that are addressed to the young people of the world by Pope John Paul II.

They should choose two or three that they most identify with and write their own statements in response to what the pope is saying. Students may wish to explain what they like or find challenging about the Pope’s words.

Responses will vary from student to student.

Extension Activity

This activity requires students to use information provided in their Student Resource book as a starting point for their own timeline of the life of Pope John Paul II. They should add to it with details, including illustrations, from other sources.

Some Significant Events in the Life of Pope John Paul II

1920 Born May 18, 1920, in Wadowice, Poland

1946 Ordained as priest

1956 Named professor of ethics at Lublin University

1958 Becomes auxiliary bishop of Kracow

1963 Appointed archbishop

1967 Named to the College of Cardinals

1978 Elected Pope

75 1979 Makes papal visit to his homeland and to the site of a Nazi death camp at Auschwitz

1981 Wounded by assassin

1986 Visits the synagogue in Rome, Italy

1989 Receives Mikhail Gorbachev, then President of the Soviet Union

1998 Meets Fidel Castro and celebrates Mass in Cuba

2000 Celebration of the new Millennium and visit to Israel

76 PART SIX: INSIDE THE VATICAN

Achievement Objective 3

Students will be able to develop an understanding of the universal Church, the leadership of the pope and the bishops, and the various bodies that assist them in governing and serving the Church.

Church Teaching

The Roman Curia • The pope administers the Church through the departments of the Roman Curia which perform their duties in his name.

Papal Legates (Diplomats) • The pope appoints ambassadors (including Apostolic Nuncios) and sends them to local Churches or other states to strengthen the bonds between them and the universal Church.

Learning Outcomes

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

• Describe the Vatican and identify the organisations there that assist the pope in the administration of the Church. • Outline the process that elects the pope.

Teacher Background

The Roman Curia The Roman Curia is the name given to the various departments and administrative bodies in the Vatican that assist the Pope in governing the Church throughout the world. Each of these departments has its own responsibilities and competencies. The most important sections of the Curia are the Secretariat of State and the various Congregations. Then, there are Pontifical Councils and Pontifical Commissions. The Tribunals are the Church courts that decided on important issues, including marriage annulments.

Apart from the formal structures of the Roman Curia, the Pope may call an extraordinary consistory of the College of Cardinals to consider special difficulties or questions. In this way, they can advise him as a body.

The Secretariat of State The Secretariat of State, headed by the Cardinal Secretary of State, is the most important body within the Roman Curia. It assists the pope in the care of the universal Church and in his dealings with other sections of the Roman Curia. It is divided into two parts.

77 The first section (the "General Section") is responsible for: • affairs relating to the day-to-day service of the Papal office • examining matters which fall outside the competence of any of the other departments and bodies in the Roman Curia • regulating the functions and activities of diplomatic missions to local Churches • distributing encyclicals, apostolic constitutions, apostolic letters and the like to the bishops throughout the world • publishing the official record of all official documents and acts • communicating the activities of the Curia through the Press Office • overseeing the Vatican media – the daily newspaper "L'Osservatore Romano", Vatican Radio and the Vatican Television Centre and website • keeping and publishing Church statistics.

The second section (the "Section for Relations with States") is responsible for: • the Church’s relations with civil society • the Vatican’s diplomatic missions to governments • negotiating agreements relating to the Church's position and status with states and governments • ensuring representation of the Church before international organisations such as the United Nations.

The Congregations Congregation for the Doctrine of the Faith The Congregation for the Doctrine of the Faith is the next most important department of the Roman Curia. It used to be called the Holy Office and before that it was known as the Holy Roman Inquisition (not to be confused with the Spanish Inquisition!).

The primary duty and responsibility of the Congregation for the Doctrine of the Faith is to promote and preserve the Catholic Faith throughout the Church. Anything touching on the doctrine of the faith or on morals is within its competence. In particular, the Congregation has the responsibility of examining the writings of theologians to ensure that they are consistent with Catholic doctrine and, even, of disciplining theologians whose views are considered erroneous or a threat to the Faith. The Congregation is also responsible for the Pontifical Biblical Commission and the International Theological Commission.

Congregation for the Eastern (Oriental) Churches This Congregation has full responsibility for matters concerning any of the Eastern Rite Churches in communion with Rome and for their governance. The majority of Eastern Rite Catholics live in Egypt, Greece, Lebanon and Syria but there are also communities of Eastern Rite Catholics in countries throughout the world, including Australia and New Zealand.

Congregation for Divine Worship and the Discipline of the Sacraments This Congregation has primary responsibility for the Liturgy and the seven sacraments. It must prepare all rubrics, approve translations of texts, etc.

The Congregation also has competency in anything that regards Sacred Art or Sacred Music. It is responsible for regulating the veneration of holy relics and confirming patron saints.

Congregation for the Causes of Saints This Congregation is responsible for the investigation and examination of the lives and the writings of candidates for beatification and canonisation. It is responsible for verifying and preserving sacred relics.

Congregation for Bishops The Congregation for Bishops is responsible for the delineation, division, establishment and merging of dioceses, for the consideration of candidates to be appointed to dioceses and the recommendation of candidates to the pope. It is also responsible in a more general sense for assisting the bishops in their governance of their own dioceses. It receives their reports every five years and organises their visits ad limina Apostolorum where they pray at the tombs of Saints Peter and Paul and meet with the pope.

Congregation for the Clergy This Congregation is responsible for matters relating to secular priests and deacons – those attached to particular dioceses not members of religious orders. One of its chief roles is to try and ensure a more equitable distribution of priests throughout the world. It is also responsible for the laicisation of priests wanting to leave the priesthood.

Congregation for Institutes of Consecrated Life and Societies of Apostolic Life This Congregation has responsibility for matters concerning religious orders and the priests and religious belonging to them. It is also responsible for the establishment of new orders, and for reviewing changes to the constitutions or rules of orders (where approval by Rome is required).

It is also responsible for those members of the laity who are members of Tertiary Orders, and for associations of the faithful which qualify for official recognition.

Congregation for Catholic Education This Congregation is responsible for seminaries, Catholic universities and schools and Catholic education generally.

Congregation for the Evangelisation of Peoples This is the Congregation responsible for missionary activity throughout the World. It is the Congregation which used once to be called the Propaganda Fide (Congregation for the Propagation of the Faith).

79 Important Pontifical Councils and Commissions Pontifical Commission for the Preservation of the Artistic and Historical Patrimony of the Church Operating under the authority of the Congregation for the Clergy, this Commission is responsible for preserving the artistic and historical heritage of the entire Church, including the Vatican Archives and the Vatican Library.

Pontifical Council for the Laity This council is responsible for matters relating to the co-ordination and promotion of the apostolate and Christian life of the laity.

Pontifical Council for Christian Unity This Council is responsible for ecumenical dialogue and relations with other Christian Churches.

Pontifical Council for the Family This Council is responsible for protecting and promoting the family. It assists bishops throughout the world in family matters, organises conferences on family issues, etc.

Pontifical Council for Life This Council was constituted to advise the pope on issues relating to the sanctity of human life. Its members are bishops, theologians and laypeople whose expertise or talents lie in the development of what Pope John Paul II called “the culture of life”.

Pontifical Council for Justice and Peace This Council is responsible for promoting peace and justice in the World according to the Gospels and Catholic social teaching.

Pontifical Council "Cor Unum" (One Heart) This Council is responsible for expressing the care of the Church towards those in need. It fosters charitable works by the faithful, assists those in urgent or disaster situations, and those in special need of assistance.

Pontifical Council for the Pastoral Care of Migrants and Itinerant Peoples This Council is responsible for the care of people who are transient (such as the gypsies in Europe) and who are not readily cared for within traditional diocesan structures. It is also responsible for the Apostleship of the Sea.

Pontifical Council for the Pastoral Care of Health-Care Workers This Council is primarily responsible for assisting health-care workers, their spiritual needs and those of their patients, assisting local churches to train and regulate the activities of hospital chaplains, etc.

Pontifical Council for the Interpretation of Legislative Texts This Council's role is to advise on matters of the interpretation of canon law.

80 Pontifical Council for Inter-religious Dialogue This Council is responsible for relations with non-Christian religions and for promoting study of, and dialogue with, them.

Pontifical Council for Dialogue with Non-Believers This Council is responsible for the Church's relations with those who do not believe, including agnostics and atheists.

Pontifical Council for Culture This Council facilitates relations between the Church and the many cultures of the world.

Pontifical Council for Social Communications This Council is responsible for matters relating to the use of the media for the spreading of the Gospel.

Major Tribunals Tribunal of the Roman Rota Local Churches have their own tribunals. This is a court of appeal from local tribunals, and a court of first instance where there is no competency with local Tribunals. For example, any matter concerning a bishop would have to be dealt with by the Roman Rota rather than the bishop's own tribunal. In addition, certain matrimonial matters must come to the Roman Rota rather than the local tribunal (e.g. those involving royalty! The annulment of the marriage of Caroline of Monaco had to be dealt with by the Vatican, not by the marriage tribunal of the Archdiocese of Monaco.)

Supreme Tribunal of the Apostolic Signature This is a tribunal of appeal. It is the highest court of appeal available in matters concerning the Church's tribunals. Cases from the Tribunal of the Roman Rota are appealed at this court.

Other Offices and Curial Bodies Office of the Camerlengo This Office takes on importance during the vacancy of the Holy See – after a pope dies and before a new pope is elected.

When the Pope dies, the officials that were part of the papal administration no longer rule. The governing of the Vatican is taken over by the Camerlengo of the Holy Roman Church, or Chamberlain of the church. The camerlengo supervises all aspects of what goes on from the death of the pope to the election of the next pope. His responsibilities include the papal funeral and preparations for the conclave.

Office for the Administration of the Patrimony of the Holy See This Office is responsible for administering the Vatican’s property and goods.

81 Office for the Economic Affairs of the Holy See This is essentially the Vatican Treasury, administering funds donated by the Dioceses around the World, income from investments and the proceeds of the annual Peter's Pence collection.

Prefecture of the Papal Household The Prefect of the Papal Household is responsible for arranging all audiences with the pope and administering the papal apartments. If a person is wanting to meet the pope, it is to the Prefect of the Papal Household that they must write to request a private audience.

Pontifical Master of Ceremonies The Pontifical Master of Ceremonies is responsible for organising all papal liturgies and assisting the pope at those liturgies. He also organises the Wednesday General Audience in the Pope Paul VI Auditorium. This is open to the general public who must obtain tickets in advance.

Electing a Pope Popes are elected by the College of Cardinals who meet in conclave following the death or resignation of a pope. In recent centuries all popes have died in office.

In 1975 Pope Paul VI announced that cardinals who had reached the age of eighty could not enter into conclave, and that the number of cardinal electors could not go beyond 120. He also made provision to prevent any bugging of the Sistine Chapel, the place in the Vatican where the election takes place.

In 1996 Pope John Paul announced a whole new set of rules for choosing a pope. He did not depart radically from the traditional structure but did make some significant changes:

• If no cardinal has been elected by two-thirds majority after a certain number of ballots, the cardinals may agree by absolute majority (half + 1) to elect the pope by an absolute majority instead of a two-thirds majority. • Rather than stay in uncomfortable, makeshift quarters in the papal palace, the cardinals will stay in the Domus Sanctae Marthae, hotel- style accommodation in Vatican City. • The only remaining method of electing the pope is by scrutiny, that is secret ballot – the methods of election by acclamation and by committee have been excluded. • The older cardinals are still unable to enter the conclave, but they are invited to take an active role in the preparatory meetings. • The rules on secrecy are tougher.

In the 2001 consistory, Pope John Paul ignored his own rule that limited the number of cardinals under eighty to 120. He appointed such a large number of cardinals that there were now 137 who were eligible to take part in the election of a pope.

82 When the pope dies, the Cardinal Camerlengo (see page 81) must verify the death, traditionally by calling the pope three times by his name without response. He must then authorise a death certificate and make the event public by notifying the Cardinal Vicar for the Diocese of Rome. The Camerlengo then seals the pope's private apartments. He would also arrange for the "ring of the fisherman" and the papal seal to be broken. He then makes preparations for the papal funeral rites and nine days of official mourning.

During the time between popes, it is the Camerlengo who is responsible for the government of the Church. He must arrange the funeral and burial of the pope. He directs the election of a new pope, assisted by three cardinals, elected by the College of Cardinals, with three new cardinals elected every three days.

All heads of the departments and offices of the Roman Curia are suspended from exercising their authority after a pope’s death and are expected to resign their posts immediately on the election of the new pope.

About fifteen to twenty days after the pope’s death – following his funeral and the time of mourning, and after various meetings and sermons – the cardinal electors enter the conclave to choose which of them will emerge as the new pope. In theory, any baptised layman is eligible for election. In practice, the cardinals elect from within their own ranks. The last layman elected pope was Leo VIII (963-965).

The cardinals must take an oath when they first enter the conclave that they will follow the rules set down by the pope and that they will maintain absolute secrecy about the voting and deliberations. The penalty for disclosing anything about the conclave that must be kept secret is automatic excommunication.

The cardinals all take seats around the wall of the Sistine Chapel and take a ballot paper on which is written Eligo in suumum pontificem – "I elect as supreme Pontiff ...". They then write a name on it, fold it, and then proceed one by one to approach the altar, where a chalice stands with a paten on it. They hold up their ballot high to show that they have voted, then place it on the paten, and then slide it into the chalice. The votes are then counted by the Cardinal Camerlengo and his three assistants. Each assistant reads the name aloud, writes it down on a tally sheet and then passes it to the next assistant. The third assistance runs a needle and thread through the centre of each ballot to join them all together. The ballots are then burned, as well as all notes made. If a new pope has been elected, the papers are burned on their own to give off white smoke. Otherwise, they are burned with straw and chemicals to give off black smoke, so that the waiting crowds, and the world, know whether or not a new pope will soon emerge from the Sistine Chapel.

To be elected pope, one cardinal must receive more than two-thirds of the votes. However, if thirty ballots have taken place without any one cardinal being elected pope, then the cardinals may then elect by simple majority.

83 The cardinals vote on the afternoon of the first day, then twice each morning and once each afternoon. If they have not elected someone within the first nine ballots, then they may devote up to a day to prayer and discussion before resuming. They may do the same every seven unsuccessful votes after that.

The cardinals are not permitted any contact with the outside world – no mobile phones, no newspapers or television, no messages or letters or signals to observers. There will be regular sweeps of all relevant areas for listening devices. The cardinals will for the first time be visible, at least twice daily, to the observing world, when they move the 350 metres from the Domus Sanctae Marthae to the Sistine Chapel and back again.

Once a cardinal has received the required number of votes, the Dean of the College of Cardinals asks him if he accepts election and by what name he wishes to be called as pope. On giving assent, he immediately becomes pope.

The Cardinals then, in turn, pledge their obedience to the new pope. The pope vests in his pontifical clericals (white soutane and skull cap) – the Italian family business in Rome that makes all the papal vestments has several different sizes prepared in readiness for the new pope, no matter what his shape or size!

The Dean of the College of Cardinals then steps onto the main balcony of the Vatican and declares to the World: "Habemus papam!" "We have a pope!" The pope then appears on the balcony and delivers his apostolic blessing to the waiting world.

Within a short time of his election, before the cardinals return home, a formal ceremony of inauguration takes place at which the woollen pallium is bestowed upon him. There is no longer a papal coronation. In the past the pope would be carried around St Peter's Square on the sedia gestatoria (the papal throne) and have the papal tiara placed on his head. Recent popes have done away with the monarchic symbolism of the papacy (including the use of the royal "we") in favour of a heightened emphasis on their role as "Servus Servorum Dei” – Servant of the Servants of God.

Links with the Student Text

Task Ten

This task asks students to design a brochure or prepare a brief talk that introduces tourists to the Vatican.

The material in the Student Resource book is sufficient to get students started on the task but there are plenty of other sources of information including the Internet.

84 Task Eleven

After studying the information about the Roman Curia in the Student Resource book, students are asked to suggest which offices in the Curia they would go to for various purposes.

Students are required to match up the purpose (in the left hand column of the table) with the office (in the right hand column) by writing down the numbers 1 to 10 and next to them the appropriate letters of the alphabet. The correct pairs are opposite each other below:

Purpose Office in the Curia

1. To have a nuncio appointed C. The Secretariat of State

2. To seek the canonisation of D. The Congregation for the a holy person Causes of Saints

3. To set up a Catholic H. The Congregation for university Catholic Education

4. To change the way a A. The Congregation for Divine sacrament is celebrated Worship

5. To discuss ways of strengthening J. The Council for Christian Unity relationships between the different Christian churches

6. To find out whether the views of a G. The Congregation for the particular writer are in agreement Doctrine of the Faith with Catholic teaching

7. To organise the appointment of a I. The Congregation for new bishop to a diocese Bishops

8. To support local churches in the E. The Council for the Pastoral Care training of hospital workers and of Health-Care Workers chaplains

9. To show the loving heart of the F. The Council for Cor Unum – One Church to those facing famine and Heart other disasters

10. To build understanding between B. The Council for Inter- the different religions of the world religious Dialogue

85 Workbook Activity: Electing a Pope

Here students are required to complete a crossword on the election of a pope. All the information they need appears under the heading “Electing a Pope” which is in their student resource book. The answers are as follows:

Clues Across

1. blesses. 6. oath. 7. black. 8. funeral. 10. death. 12. college. 14. pope. 15. white. 17. princes. 18. Vatican.

Clues Down

2. Sistine. 3. conclave. 4. chalice. 5. roof. 9. Rome. 11. three. 12. camerlengo. 13. life. 14. Peter. 16. eighty. 19. cardinals. 20. name.

PART SEVEN: THE EASTERN CATHOLIC CHURCHES

Achievement Objective 4

Students will be able to recognise the place of rites, other than the Roman Rite, within the Catholic Church.

Church Teaching

Learning Outcomes

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

• Identify significant features of the Eastern Catholic Churches.

Teacher Background

The Eastern Rite or Uniate Churches The Eastern Catholic Churches, sometimes known as Eastern Rite or Uniate Churches, are in full communion with the Western Church under the pope. They are distinct from both the Orthodox Churches and the so-called Independent Churches of the East, neither of which recognise papal primacy. Today more than ten million Catholics are members of the twenty-one Eastern Rite Churches that are in communion with Rome.

The Eastern Rite Churches consist of five distinct rites that trace their origins back to the earliest Christian churches in the East. The five rites are:

• Byzantine (from Constantinople – now Istanbul) • Alexandrian (from Alexandria) • Antiochene (from Antioch) • Chaldean (also from Antioch) • Armenian (from Armenia).

Within these rites are further subdivisions according to national or ethnic origins. The largest single group of Eastern Catholics is the Ukrainian church (Byzantine rite) which has about seven million members, with approximately 70 percent in Ukraine. In the United States there are about 250,000 Ukrainian Catholics.

Features of the Eastern Rite Churches The different Eastern Rite Churches have some common characteristics:

Liturgical worship – All the Eastern Churches are noted for their love and appreciation for the liturgy, both the Eucharist (which they usually call the Divine Liturgy) and the daily services of Vespers (Evening Prayer) or Lauds (Morning Prayer).

Normally the priest celebrates Divine Liturgy with a deacon, with chanters to lead the whole congregation in singing the responses, with a reader to read the Epistle, with acolytes, and of course with the people. In origin, the priest's vestments for the Divine Liturgy are the same as those used for the Roman Mass, but over the centuries the style and cut have changed, so they appear rather different today. It is always a special time of celebration when the bishop offers the Eucharist. The local bishop is the most important Church leader – the representative of Christ. The faithful want to know their bishop personally and expect him to give them direct guidance and encouragement in every aspect of the Christian life.

Monasticism – Traditional monastic life is always important in the Eastern Churches. People often seek out monks to hear their confessions and pastors invite monks to preach in parishes. Monasteries are expected to offer the complete round of liturgical worship, and people go on pilgrimage to take part in these services, especially on feast days.

88 Married Clergy – The Eastern Churches ordain married men to the rank of deacon and priest. However, once a man has been ordained deacon or priest he may not get married. This means that a married man may become a priest, but a priest may not marry! If the wife of a deacon or priest should die, her husband may not marry again. A married man may not become a bishop.

Devotion to Mary – All Catholics venerate the Holy Mother of God, the Blessed Virgin Mary. In the Christian East, this devotion is immensely popular and highly developed. There are shrines and miraculous icons of Our Lady throughout the Christian East. Eastern Christians use many special titles to honour Mary, but most of all the title Theotókos which means "She who has given birth to God". This belief of the Catholic Church was first defined by the Ecumenical Council of Ephesus in 431. Recently Pope John Paul II has stressed its use. He has also recommended that all Catholics should make use of the "Akathistos Hymn" to the Mother of God. This traditional Byzantine devotion consists of two lengthy poetic hymns to Our Lady, chanted by the clergy and the people standing in front of a large icon of the Blessed Mother.

Veneration of the Altar – No custom or tradition of celebrating Mass "facing the people" ever arose in the Eastern Churches. In most Eastern Churches the altar – an important symbol of Jesus Christ Himself – is freestanding and richly vested with brocade cloths. The altar stands in the eastern apse of the church and is veiled with a curtain, an altar screen, or both. Only the clergy and the servers may enter the sanctuary. Only ordained clergy may touch the altar itself.

Iconography – The art of painting icons probably began in Egypt, and became popular in Syria and Ethiopia. It was in Byzantium and later among the Slavs that it reached its peak. Some Byzantine icons, such as Our Lady of Perpetual Help, are widely venerated all over the Catholic world. Traditional icons are painted according to strict models, and the arrangement of icons in the church follows a particular order which assists the worshipper to understand that in the Church's liturgy we share in the worship which the Saints continually offer to God in Heaven. Thus the icons become "windows" to the Kingdom of Heaven. The Seventh Ecumenical Council teaches that all Catholics must venerate the holy icons. Most of the Eastern Churches do not make use of statues.

Different Languages – The Christian East never had one common language, as the Latin Church had until recently. From the earliest times the Eastern Churches held the Divine Liturgy and other services in Syriac, in Greek, in Coptic, and gradually, as the Church grew, other languages also came into use. As the Eastern Churches have moved to other parts of the world, one finds services in English, Spanish, French, and so forth. The faithful often know surprising amounts of the liturgical texts by heart.

Synodal Government – Traditionally, an Eastern Church is governed by a synod of bishops headed by the chief bishop or Patriarch. There are six Eastern Catholic patriarchs, and two "major archbishops", who have the same rank and authority as a patriarch.

89 Eastern Catholic Cardinals – The rank of cardinal is closely connected to the Archdiocese of Rome. For this reason, until recently it was rare for Eastern Catholic bishops to become cardinals. Since Vatican II, there have been several Eastern Catholic cardinals, including some of the Eastern Catholic patriarchs, but there remains some controversy on the matter.

The Second Vatican Council and the Eastern Rite Churches The Second Vatican Council, in its Decree on the Catholic Eastern Churches, confirmed the pledge to preserve the Eastern rites intact. Such a reassurance was welcome by the Eastern Rite Churches because of their concern that their traditions were gradually being eroded by their communion with Rome.

Although the Sacred Congregation for the Oriental Churches in the Vatican oversees the Eastern Rite Churches, they have their own canon law and in many aspects are not bound by the Code of Canon Law of the Western church. Each Church is governed by a patriarch (the patriarchs of Alexandria, Babylon, and Cilicia, and three patriarchs of Antioch). A patriarch with his synod has the highest authority within his jurisdiction and is even able to appoint bishops and create dioceses.

Links with the Student Text

Task Twelve

This task requires students to use the information about features of the Eastern Catholic Churches in their student resource books to make up a quiz.

They should use the following words to begin their questions:

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

This information is grouped in eight boxes in the Student Resource book. Suggest to students that they make up one question based on the information in each box – eight questions in total.

Students could use their questions to test each other in pairs or groups.

PART EIGHT: RELIGIOUS ORDERS AND CONGREGATIONS

Achievement Objective 5

Students will be able to recognise the contribution of religious orders and congregations to the life of the Church.

Church Teaching

• From the early days of the Church women and men have sought to imitate Christ more closely by following the evangelical counsels and living lives dedicated to Te Atua. • In a variety of ways and places and throughout the Church’s history, these religious men and women have worked to spread Te Rongopai and so enrich the life of the Church.

Learning Outcomes

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

• Investigate the contribution that a particular religious order or congregation has made to the life of the Church.

Teacher Background

Religious Orders and Congregations Members of religious orders and congregations are not part of the ordained hierarchy but are members of the Church who are called in a special way to live lives consecrated to God. These faithful profess the "evangelical counsels" of charity, chastity, poverty and obedience and make permanent vows. Their state of life may take many forms – for example, as apostolic religious (sisters, brothers or friars) who work in fields such as education or medicine; as members of enclosed religious orders (nuns and monks); or as hermits. These faithful live in community with each other according to the rules established for the community and approved by Rome.

The following background notes cover seven major religious orders and congregations who, over the centuries, have shaped the life of the universal Church:

The Benedictine Order The Benedictine Order is the confederation of monasteries following the Rule of St. Benedict and presided over by an abbot primate who lives in Rome. While the primate does not directly control any of the various Benedictine congregations, he does have some powers of supervision and considerable moral authority.

91 Benedict of Nursia (d. ca. 550) was not the founder of a religious order in the sense of later founders like Francis of Assisi (d. 1226) or Ignatius of Loyola (d. 1556). Benedict’s intention was to hand on the monastic wisdom of earlier centuries and adapt it to the conditions of the sixth century. Although he expected his rule to be followed in some monasteries other than his own at Monte Cassino in Italy, Benedict did not foresee the extent to which it would eventually spread throughout the entire Christian world.

For the first few centuries after he wrote it, Benedict’s rule was often only one of several that would be followed in a monastery. At that time rules were “mixed” and the abbot or abbess of a monastery would decide which regulations would be followed on a given issue. Gradually, however, the Rule of St. Benedict became the norm, largely because of its wisdom and moderation. Monks such as St. Benedict of Aniane (d. 821) helped spread the Rule through France.

In the tenth century new monasteries such as Cluny in Burgundy, France were established. Cluny became the centre of an "order" that, by the middle of the twelfth century, had more than three hundred other monasteries under allegiance to its abbot. This highly centralised system changed the nature of Benedictine monasteries that previously had been more or less independent.

Three centuries later, as a result of the Reformation, most of the monasteries in Europe disappeared. Those that survived were often grouped into national congregations, some of which became centres of European scholarship. In the decades following the French Revolution many European monasteries were again closed or even destroyed. Only about thirty remained in Europe by the end of the Napoleonic era. Revival occurred under the guidance of nineteenth-century abbots like Prosper Gueranger (d. 1875) in France and Maurus Wolter (d. 1890) in Germany, and from these and other European countries foundations were soon made in other parts of the world.

Today, the Benedictine order is not highly centralised and functions more as a confederation. At the present time, the Benedictine Confederation includes monks, nuns (who take solemn vows) and sisters (in simple vows). According to the Catalogus Monasteriorum D.S.B., in 1990 the total number of professed Benedictine monks was 9,096, of nuns 7,428, and of sisters 10,979.

All Benedictines profess allegiance to the Rule of St. Benedict and place great weight on the essential attitudes and practices enshrined in that document:

• Life in community, with each member "supporting with the greatest patience one another's weaknesses of body or behaviour" (72:5) • Ownership of all goods in common • Communal praying of the Liturgy of the Hours • Prayerful reflection on the scriptures and related literature (lectio divina) • "Preferring nothing whatever to Christ" (72:11).

92 Benedictines perform a great variety of works, including agriculture, hospitality, education, skilled craftwork, scholarship, counselling, and parish ministry. Almost all of the monasteries of nuns and some men's monasteries observe strict enclosure, whereas Benedictine sisters and many monks can often be found working at some remove from the monastery itself. Whatever their worksite, they all ideally strive to carry out Benedict's well-known exhortation "that in all things God may be glorified" (57:9).

Students were introduced to Saint Benedict and his vision in Topic 9D “The Church’s Story – The Beginning”.

The Cistercian Order The Cistercians are an order of monks in the Benedictine monastic tradition. In 1098 twenty-one monks and Robert, their abbot, left the Benedictine abbey of Molesmes in Burgundy to follow the Rule of St. Benedict more faithfully. At Citeaux, near Dijon, in Burgundy, they established a "school of charity" that balanced solitude and community, prayer and manual labour. Simplicity governed everything from their undyed woollen habits and their diet, to their liturgy and their architecture. The Cistercian Eucharist and Divine Office took about half the time of the elaborate Benedictine liturgy that was celebrated at Cluny. When the Cistercians replaced the original wooden buildings with stone, their abbeys remained unpainted and lacking in art and decoration. They did not accept children into their monasteries, had no schools or parishes, and tried to avoid direct involvement in society.

Uniformity of custom and discipline in the monasteries was maintained by annual visitations and by an annual general chapter of all Cistercian abbots.

Lay brothers lived in quarters separate from the monks, recited a simple office consisting mostly of repetitions of the Lord's Prayer, and worked and managed monastic farms (granges) located at a distance from the abbeys. The lay brotherhood allowed uneducated men to share a way of life much admired by twelfth-century people. Houses of nuns and lay sisters soon followed.

Bernard of Clairvaux (1090-1153), a Cistercian, was the dominant figure of the early-twelfth-century Church. His sermons, letters, and works of theology expressed the ideals of the Cistercian founders:

• The importance of spiritual reading • Familiarity with the writings of key figures in the early Church • A clear concept of the human person, made in the image and likeness of God but damaged through sin • Turning away from self and things and back to God • Physical, mental, and spiritual asceticism • Experiencing God’s presence through grace.

After the Reformation's suppression of monasticism in large areas of Northern Europe Cistercians in Catholic countries regrouped into congregations by language, nation, or province. Some Cistercian monasteries began to

93 observe the rule more strictly, following what they saw as the spirit of their founders. This led to establishment of the Trappists, based at the abbey of La Trappe. Other reformers fostered the collection of early Cistercian literature. There are now two orders of Cistercians: the Cistercians of the Strict Observance or Trappists (OCSO or OCR.), and the Cistercians of the Common Observance, known simply as the Order of Cistercians (O Cist).

The American Trappist Thomas Merton (d. 1969), the most famous monk and spiritual writer of the twentieth century, brought Cistercian spirituality to the attention of a wide readership.

The Carmelite Order The Carmelites are an order of religious whose origins go back to ca. 1200, when penitent lay hermits formed a community on the western slope of Mount Carmel, about three miles south of Haifa. Between 1206 and 1214 these hermits received from Albert, patriarch of Jerusalem, a rule of life. Its themes were:

• Following Jesus in a solitude supported by community – individual cells surrounding an oratory • Silence • Daily Eucharist when possible • Continual prayer, especially the psalms • Manual labour • Asceticism, with no mention of pastoral ministry.

Carmelite hermits soon migrated to Cyprus, Sicily, England, and southern France.

From their beginnings, the Carmelites identified themselves with the Virgin Mary and the oratory on Mount Carmel was dedicated to her. Eventually July 16, the feast of Our Lady of Mount Carmel, became the patronal feast of the order. Without a known founder, the Carmelites learned to look to Elijah as their “father” – Mount Carmel being a location sacred to the memory of this prophet.

Since the thirteenth century women had associated themselves in various ways with the Carmelite friars, but the Carmelites did not establish an order of women until 1452. With Teresa of Avila (d. 1582) Carmelite women became an essential form of Carmelite life. Teresa initiated a series of foundations for women, small enough to ensure the solitude necessary for Carmelite contemplative life. She then enlisted John of the Cross (d. 1591) as a collaborator in the reform of Carmelite women and men.

In 1593, the Discalced Carmelites (OCD) became a separate order. The original branch of the order was known as the Ancient Observance (O Carm).

Famous Catholics who have displayed the vibrancy of the Carmelite charism and its call to foster a more contemplative Church include Saint Thérèse of Lisieux (d. 1897), Blessed Elizabeth of the Trinity (d. 1906), Saint Edith Stein

94 and Blessed Titus Brandsma – the last two both killed in Nazi concentration camps.

Today Carmelites of the Ancient Observance and the Discalced Carmelites have friars, nuns, and Third Order Regular congregations of women as well as laity affiliated with their orders.

The Dominican Order The Dominicans, officially known as the Order of Preachers (OP), is a religious order of priests and brothers founded in 1216 by Dominic de Guzman for the purpose of the ministry of the Word, to teach and preach the Gospel. The wider “Dominican Family” includes cloistered nuns, sisters in active ministry, secular institutes, Dominican laity, and various confraternities. These groups are autonomous but united under the Master of the Order.

Dominic believed that for preachers of the gospel to be credible they must return to the “apostolic life” described in the Bible. In this way they would be freed from the care of property to travel and preach. Dominic was also convinced that priests must be men of profound, contemplative prayer and charity, who would support one another as brothers (friars) in their difficult work. Study as a way of holiness as well as of ministry was a special contribution of Dominic to religious life.

The basic unit of the Dominican order is the priory, headed by a chapter of the brethren, who elect a first brother or prior. Periodically, the priors of communities along with elected delegates meet in a provincial chapter that elects a prior provincial and his council, who then govern the province for a term. Again at intervals, the provincials and elected delegates from the provinces meet in a general chapter that periodically elects a Master of the Order, who with his council governs the order for a term.

From its beginnings the Dominican order expanded rapidly and gained a reputation for its brilliant contribution to the universities of the Middle Ages. Theologians and philosophers including Albertus Magnus (ca. 1200-1280) and his pupil, Thomas Aquinas (ca. 1225-74), both now Doctors of the Church, did much to show how the findings of science and philosophy could be used to present the Gospel in a systematic and coherent way.

Catherine of Siena (ca. 1347-80) and Raymond of Capua (1330-99) inspired and challenged the order to return to its original commitment to poverty, prayer and study. However, it soon divided into two groups – the observants followed a stricter rule, especially with regard to poverty, while the conventuals allowed for the holding and use of property.

With the loss of its provinces in Northern Europe during the Reformation (ca. 1530), the Dominican Order expanded its missionary activity to the New World and the Far East. The Dominicans played a major role at the Council of Trent (1545-63), and debated with the Jesuits over the nature of predestination, grace, and free will.

95 As a result of the French Revolution and Napoleonic wars, the Dominicans declined in membership from about thirty thousand to three thousand, but then witnessed a revival and expansion. They established countless schools but also pioneered theologies of ecumenism, liturgy, and pastoral life as well as biblical studies. Dominican theologians such as Yves Congar (b. 1904) greatly contributed to Vatican II.

The Franciscan Order Franciscans are members of the Order of Friars Minor ("Lesser Brothers"), who follow the rule of life written by Francis of Assisi and approved by Pope Honorius III in 1223. The term is also used more widely to refer to two other orders descended from Francis's original followers – the contemplative nuns known as the Poor Clares and the lay penitential movement later known as the Third Order.

The Friars Minor arose as one of the many movements of devout laity in the late twelfth and thirteenth century who sought to return to life of the early Church, following the example of Jesus and his first disciples. When Francis and his little brotherhood received initial papal approval in 1209, they were laymen who had rejected the desire for wealth and status to become a wandering evangelical brotherhood living on the margins of society. The original friars operated in small groups, supporting themselves by whatever trade they knew, devoting themselves to lives of simple gospel witness and popular penitential preaching.

The friars quickly spread north of the Italian Alps and to the Crusader states in the Middle East where they witnessed to the Gospel among Muslim “unbelievers”.

The phenomenal growth of the brotherhood, which by 1221 numbered between three thousand and five thousand friars, demanded that more complex internal structures be instituted and the Friars Minor quickly began to conform to more recognisable patterns of religious life. A predominantly lay brotherhood became an order of educated clerics. The friars largely abandoned their rural hermitages, settling down in urban friaries and following a traditional routine. The original rigorous observance of poverty was relaxed.

A vocal minority, known as the Spirituals, resisted these changes and split from the Friars Minor. Under such leaders as Bernardino of Siena (d. 1444) and John Capistrano (d. 1456), the Observant reform, gained momentum during the next century. Relations between the friars who accepted this reform and those who did not, known as the Conventuals, grew increasingly tense, until they were divided into two separate congregations in 1517. In the course of the sixteenth century, another reforming group, the Capuchins, developed within the Observants. The Capuchins who were immensely successful as popular preachers among the lower classes during the Counter- Reformation, finally became a third independent congregation.

Today, the Franciscan order is actually divided into three independent congregations: the Friars Minor, the former Observant groups, generally

96 simply referred to as Franciscans in English-speaking countries; the Conventual Franciscans; and the Capuchin Franciscans.

Although the Franciscans lost some of their intellectual pre-eminence in Catholicism after the sixteenth century, the order has remained in the forefront of the Church's preaching ministry and mission activity. Franciscans played a notable role in the evangelisation of the Americas, and since Vatican II (1962- 65) have renewed their commitment to living among and ministering to the poor. Although Franciscans are still involved in pastoral ministry, there has been much more emphasis on the fundamental equality of all friars and their contribution to the mission of the order as heralds of the Gospel in the world.

Students were introduced to Saint Francis of Assisi and his vision in Topic 9E “Creation and Co-Creation”.

The Society of Jesus Jesuits is the popular name given to members of the Society of Jesus (SJ), a religious order founded by Ignatius of Loyola (1491-1556), who while studying at the University of Paris attracted nine other students to form the nucleus of the future Society. The Society grew rapidly, with about one thousand members at the time of Ignatius’ death in 1556 and about 22,600 by 1773.

The purpose of the order was to engage in active ministry for “the progress of souls in Christian life and doctrine and the spread of the faith”. The Jesuits' unofficial motto is "For the Greater Glory of God" (Ad majorem Dei gloriam).

They adopted opposition to the Reformation as a major objective, especially in northern Europe. Jesuits such as Peter Canisius (d. 1597) in Germany and Piotr Skarga (d. 1612) in Poland were outstanding in revitalising Catholicism in those areas. By about 1773 the Jesuits ran about 670 schools and 175 seminaries.

Jesuits became confessors to monarchs, and they entered into theological controversy with other Catholics. Their success made them easy targets for their enemies and for a time they were suppressed by order of the pope.

From the beginning they had some features that were quite distinctive from other orders, e.g. the greater authority vested in the superior general, the private rather than communal recitation of the liturgical hours, wearing street clothes rather than a distinguishing religious habit, the elimination of regular and frequent chapters, a special vow to go anywhere in the world when sent by the pope on pastoral assignment.

Two other factors gave the Society a special character. The Spiritual Exercises of Ignatius of Loyola provided the Jesuits with a unique handbook of spiritual principles and methods useful in all their ministries and activities. The large scale running and staffing of schools consolidated the commitment to learning insisted upon by the first members and made it systemic.

97 The missionary character of the order manifested itself almost immediately when Francis Xavier was sent to India, where he arrived in 1542 and was joined by some fifty others by 1555. He went on to lay the foundations for a flourishing mission in Japan that lasted until persecutions in the seventeenth century. In 1549 the first Jesuits arrived in Brazil. Jesuits first landed on the south-eastern coast of the present-day United States in 1566. In 1611 the French Jesuits first began to work in the immense territories of New France and Louisiana.

In time the Jesuits surpassed the other orders in the number of men serving outside Europe, about 3,300 by 1750. Their “reductions” (supervised colonies) for the Guarani Indians in present-day Paraguay and their adaptation to Chinese culture and religious customs were their two most innovative missionary ventures, both of which they were forced to abandon by 1750. In the 1990s, there were about 1,170 Jesuits in Africa, 1,900 in East Asia, 1,500 in Eastern Europe, 3,500 in Latin America.

The Society of Jesus has produced a large number of important theologians, beginning with Peter Canisius, Robert Bellarmine (d. 1621), and Francisco Suarez (d. 1617). Among recent Jesuits, the best known are Pierre Teilhard de Chardin (d. 1955), Bernard Lonergan (d. 1984), and Karl Rahner (d. 1984). A consistent characteristic of Jesuit theologians has been a positive understanding of the relationship between grace and human endeavours.

Jesuits have been outstanding scientists and mathematicians. Gerard Manley Hopkins (d. 1889), the great English poet, was a member of the Society of Jesus.

Redemptorists The Congregation of the Most Holy Redeemer (CSSR) or Redemptorists is an order founded in Naples, Italy, by Alphonsus Liguori in 1732 and approved by Pope Benedict XIV in 1749. A community of Redemptorist nuns was also approved in 1750. Members take the three traditional vows of poverty, chastity, and obedience and add a fourth of perseverance.

The Redemptorists were originally founded to work with poor and abandoned Catholics in remote districts of Italy. They began this work by going among the poor and forgotten shepherds living in the hill country outside Naples in southern Italy.

At first, there were just a handful of men working with Alphonsus Liguori. Now there are approximately 7,000 Redemptorists working in most parts of the world. More than 1,000 Redemptorists work in the United States alone.

Today the main work of Redemptorists is retreats, and parish and foreign missions. Following the example of their founder, they have made significant contributions in the area of moral theology, reflected in recent times in the work of Bernard Haring.

98 Asceticism, prayer, a commitment to community living and apostolic works are the hallmarks of the Redemptorists. The generalate is located in Rome.

Links with the Student Text

Something to Discuss

This discussion activity, which is best done in pairs or small groups, is a preparation for the research assignment on a religious order or congregation that follows and which is the focus of this section of the topic:

• Students are asked to list the names of all the people that they know – through their parish, school or elsewhere – who are members of religious orders. • Next to each of their names students should write the names of the religious order that they belong to. • Students are then asked to write down what they know about the work that these religious are involved in or the lifestyles that they live. • Finally students should write down any other details that they know about their religious orders.

Pairs or small groups could record the information on butcher paper so it can be displayed in the class. Students may need to refer back to it later in the research process.

Task Thirteen – Research

This research assignment asks students to choose one of the major religious orders named below – or another that is connected with their school or parish – and research it for a project.

• Benedictines • Jesuits • Redemptorists • Dominicans • Franciscans • Cistercians • Carmelites

Orders and congregations that have made an invaluable contribution to the Church in Aotearoa – for example, the Marist Fathers, Brothers and Sisters, the Sisters of Mercy, the Sisters of Our Lady of the Missions, the Sisters of Saint Joseph of the Sacred Heart (Josephites), the Christian and De La Salle Brothers, and the Sisters of Our Lady of Compassion – are suitable choices.

These orders were introduced to students in Topic 9F: The Beginnings of the Church in Aotearoa New Zealand and material on them is provided in the Teacher Guide and Student Resource for that topic. However, teachers would need to ensure that students who choose one of these orders to research are not repeating material they have previously covered.

Students should use any of the following questions and some of their own to help them organise their material:

• Who founded the order? • When was it founded? • Why was it founded? • What was an exciting event in its history? • What are the works of the order today? • Where do the members of the order mainly work? • How many members of the order are there today? • Does the order have any saints or famous members?

Students should check out the library for written material but also use the Internet – many religious orders and their various communities have their own websites.

If possible students should interview a member of the religious order they are researching.

Discuss with the students how they are going to present their research – in a speech, mime, script, poster, PowerPoint presentation, essay, etc.

100

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.

Apostles (N.857-65) The word apostle comes from the Greek word meaning “one who is sent”. In the New Testament it is used in a broad sense to refer to many followers of Jesus who spread his message. St Paul refers to himself and his co-workers as apostles. More precisely however the term is used to refer to the Twelve called by Jesus (Mark 3:13-19). The Catholic Church regards the pope and the bishops as successors of the original Twelve apostles with Peter at the head. The pope and the bishops, through this apostolic succession, inherit Christ’s mandate to the original apostles, to be shepherds of his flock.

Apostolic A term meaning pertaining to, or coming from, the twelve apostles. Thus apostolic succession is the name of the doctrine which claims that bishops today are in direct line of succession to Christ’s original apostles and are charged with the same mission. The diocese of Rome is referred to as the Apostolic See because the present bishop of Rome, the pope, is the successor of the Apostle St Peter.

Authority (N.888) Influence over, or right to give commands, enforce laws, judge conduct, etc. Religious authority is a power to influence belief or conduct, but without coercion or threat of harm. Authority in the Catholic Church is based on that of Jesus himself and his commission to his disciples (Matt 28:18-20) as well as on the promise of the "Spirit of Truth" (Jn 16:12-15) whom Jesus would send to guide the Church.

Auxiliary One who helps or assists. An auxiliary bishop is one who is appointed by the Pope at the request of the diocesan bishop to assist him in carrying out his role in the diocese.

Body of Christ (N.787-795) This term has two profoundly inter-related meanings in Christian thought and practice, which refer to ways Christ is present to humanity and to the world. The meanings stem from the fact that the human body of Jesus of Nazareth was not destroyed by death but was raised in a glorified form to life with God

101 the Father. It is in this glorified humanity, permeated with the Holy Spirit, that Christ is present today. At the Last Supper Christ shared bread with his Apostles saying ‘this is my body’. At each celebration of the Eucharist ‘the Body of Christ’ is present to the communicant as the priest offers the consecrated host. The related idea of the Church as the Body of Christ was first developed in the work of St Paul (eg 1 Cor 10:16-17, Rom 12:5). With Christ as the head, all members are part of the one body of Christ, in communion (see entry) with God and each other. They share the one bread which is also ‘the Body of Christ’.

Bishop (N.880-896) Bishops, who are usually the pastoral leaders of a diocese, are priests who enjoy “the fullness of the Sacrament of Orders” (Decree on the Bishops’ Pastoral Office in the Church n.15). Diocesan bishops may be assisted by a Coadjutor Bishop who has the right of succession, or an Auxiliary, who does not. The word bishop comes originally from the Greek ‘episkopos’, meaning overseer or supervisor. A bishop’s main role is to be the spiritual and pastoral leader and teacher of the faithful of the diocese. By ordination each bishop becomes a member of the worldwide College of Bishops headed by the pope, the bishop of Rome. As such, each bishop is a symbol of unity within his own diocese and within the wider Catholic Church. Acting together with the pope as their head in an ecumenical council (e.g. Vatican II), the bishops exercise supreme authority in the Church.

Bishops also meet in national or regional episcopal conferences to act together for the good of the Church (see College of Bishops).

Canonised (N.828) Canonisation is the official process by which the Catholic Church declares a person to be a saint. So a canonised saint is someone officially declared to be so.

Cardinal A bishop appointed to the College of Cardinals, the members of which assist the pope in the governance of the Church and elect a new pope (see College of Cardinals).

Catholic (N.830-856) The word catholic in the original Greek meant “universal” or “general”. First used of the Church by St Ignatius of Antioch (A.D. 35-107), it was applied to the Christian faith believed ‘everywhere, always and by all’. Later the term Catholic was used to distinguish orthodox believers from various heretical groups. After the Eastern Schism of 1054 A.D. Catholic was used to distinguish those who recognised the primacy of the pope from those in the Eastern Church which came to be called Orthodox. After the Reformation of the 16th Century, Catholic also distinguished those loyal to the pope from the reformers or protestants.

Christians such as the Orthodox and some parts of the Anglican communion who profess an apostolic succession of bishops and priests and a continual

102 tradition of faith and worship also refer to themselves as catholic. The term Roman Catholic is thus sometimes used to distinguish the Church which recognises the primacy of the pope.

Chastity (N.2331-2391, 1832) From the Latin “castus”, meaning chaste or pure, chastity is a virtue that all are called to practise. It is related to the virtue of temperance and is concerned with the appropriate expression of sexual desires, according to one’s state in life. Thus for those in religious life the vow of chastity is virtually synonymous with celibacy. For all, chastity means the successful integration of sexuality within the person. Chastity, as well as being a virtue, is traditionally listed among the fruits of the Holy Spirit.

Coadjutor An assistant. A coadjutor bishop is an assistant to a diocesan bishop appointed by the pope with the right to succeed as bishop of the diocese on the death or retirement of the current bishop.

College of Bishops (N.877, 880-887) The body of bishops throughout the world, in union with and headed by the pope, who are successors of the apostles in teaching authority and pastoral governance in the Church.

College of Cardinals The group of bishops who have been appointed by the pope as cardinals. They assist the pope in governing the universal church. On the death of the pope, the college of cardinals gathers to elect a new pope.

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).

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

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

Diocese (N.833) A diocese is a Catholic community, usually with clear territorial boundaries, established by Church authority and entrusted to the pastoral care of a

103 bishop. Each diocese is more than an administrative sub-division of the universal church. It is a “Particular Church” possessing all the necessary features or marks of the Catholic Church when it is in communion with other Particular Churches, and especially with the Particular Church of Rome, whose bishop is the pope. A diocese is usually subdivided into parishes.

Domestic church This is a term for the family as the most basic unit of the Church. It was used in the Dogmatic Constitution on the Church of Vatican II (n.11, 1964) and by subsequent popes. The term suggests that, as it is in the home that the faith is first transmitted by word and deed, each Christian family is, in effect, the Church in microcosm.

Ecumenical or General Council (N.884) A council is an official gathering of Church leaders and representatives that assists in the process of decision-making within the Church. Ecumenical or general councils are worldwide gatherings of bishops exercising their collegial authority in union with and led by the pope. At the present time in the Church's history an ecumenical council is called by the pope.

Encyclical A formal pastoral letter written by or under the authority of the pope and addressed to the universal Church. Sometimes such a letter may also be addressed to all persons of goodwill. An encyclical has become the usual means for exercising the pope's ordinary teaching authority.

Evangelical Counsels (N.915, 1973-4) Ideals or advice on living the perfect Christian life through the practice of poverty, chastity and obedience (see entries). The counsels are called evangelical because they are taught and practised by Christ in the Gospels (Greek – Evangelium). They are held as ideals for all Christians according to their situation in life. They are taken as vows (see entry) by those entering religious life.

Holiness / Holy (N.2807-15, N.823- 29, 749, 2030) The quality of being holy, sanctity. It pertains to God. Believers have always realised that God is greater than their imaginings. No words, images or concepts can ever adequately describe God. It is this complete transcendence or ‘otherness’ of God that is captured in the words ‘holy’ and ‘holiness’. Strictly speaking only God is holy. This is recognised in the worship of the Church when the faithful gather to praise the all-holy one. Thus the words of the Sanctus in the Eucharistic prayer which are drawn from the Prophet Isaiah (6:3) “Holy, holy, holy Lord God of power and might, heaven and earth are full of your glory”.

Traditionally certain people, places and things have also been regarded as holy because of their relationship with God. Saint Irenaeus spoke of the glory of God being people who are fully alive and this is also reflected in John 10:10 “I have come that they may have life, and have it abundantly”. Thus we speak of chalices as sacred (holy) vessels, churches or shrines as holy places and

104 saints as holy men and women. Similarly we speak of the Church as holy. In all these examples it must be understood that the holiness derives not from the things or people themselves, but from their association with God through the Holy Spirit. God, of course, although utterly transcendent, is also immanent or nearby, a God-with-us, always calling us into closer union. The Second Vatican Council in its Dogmatic Constitution on the Church emphasised that this call to holiness is extended to all – “all Christians in any state or walk of life are called to the fullness of Christian life and to the perfection of love, and by this holiness a more human manner of life is fostered also in human society” (LG 39). So Christian holiness as modelled to us by the saints involves living in faith, hope and love.

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.

Inculturation (N.835) The process by which the gospel is adapted to or incarnated in a particular culture and in which a culture is purified, healed and sanctified, so that it can properly express the beauty of the Gospel. In his 1985 encyclical letter, Slavorum Apostoli, commemorating the 11th centenary of the evangelising work of Saints Cyril and Methodius among the Slavic peoples, Pope John Paul II wrote that their work “contains both the model of what today is called inculturation, i.e. the incarnation of the Gospel in native cultures, and also the introduction of these cultures into the life of the Church” (SA, 21). Inculturation includes at least two things: the explanation of the Gospel message in a way people of a certain culture can understand clearly, (eg for Māori, using terms such as tapu, mana, tika, whakapono, Te Wa) and the celebration of the Faith using the customs of that culture, (eg for Māori, beginning Mass, Baptism or Confirmation with a powhiri (ceremonial welcome).

Kingdom or Reign of God (N.541ff, 671) The Kingdom or Reign of God is a term used in both the Old and New Testaments to describe the saving and life-giving rule of God over creation and human history. The preface for the liturgy of the Feast of Christ the King describes it as “an eternal and universal Kingdom: a Kingdom of truth and life, a Kingdom of holiness and grace, a Kingdom of justice, love and peace”. In the Lord’s Prayer Christians pray that this Kingdom may come “on earth as it is in Heaven”. On the one hand Jesus ushered in the Kingdom with his presence on earth (Mark 4:30-32) while on the other hand the Reign of God will not be experienced in all its fullness until Christ comes “again in glory to judge the living and the dead” (Mark 13:26-27). Christians are called on to take responsibility, both in the personal and the public spheres, for trying to foster the reign of justice and peace in their own times and situations.

Laity (N.897-913) From the Greek ‘laos’ meaning people, this is a term for those members of the Church who are not ordained or members of a religious order. So the laity are

105 the vast majority of the People of God. In the singular they are referred to as lay men or women.

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.

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).

Mission (N.849-860) From the Latin ‘missio’ meaning ‘a sending’. Those called by Christ are sent by him into the world to extend the Kingdom of God. The mission of the Church, the reason for its existence, is to evangelise, to spread the Good News of Jesus Christ in word and deed.

Mitre The head covering worn by bishops and some abbots during liturgical rites. The mitre is removed whenever its wearer leads the worshipping assembly in spoken or sung prayer.

Obedience Is the submission of one’s will and conduct to an authority. Obedience is not merely doing what one is told – it involves listening with the heart and is linked with discernment. For Christians obedience to God is unconditional and obedience to humans conditional. As one of the Evangelical Counsels (see entry) obedience is one of the vows publicly professed by those in religious life. Religious practise obedience in imitation of Christ who was obedient to the will of his Father.

One (N.813-822) In the traditional four ‘marks’ or ‘notes’ (defining characteristics) of the Church derived from the Nicene Creed, the Church is described as one, holy, catholic and apostolic. The ‘oneness’ of the Church, the People of God, is ultimately derived from the ‘oneness of God’. This unity is both a gift and a challenge. Where the unity of the Church has been diminished Christians have a task to work towards reducing divisions and achieving full communion.

Parish (N.2179) Normally a parish is a territorial division of a diocese with its own church and its own pastor. The word parish has its origins in a Greek word meaning neighbour. Sometimes non-territorial parishes may be formed to meet particular cultural or other needs.

106 Pastor (N.1558, 1560, 1564, 1585-6) The word comes from the Latin word for a shepherd. The pope and the bishops are called pastors or shepherds of the members of the Church. A priest responsible for the pastoral care of a parish community may also be called a pastor. He is appointed by the diocesan bishop who shares his own pastoral ministry with such parish priests.

People of God (N.781-786) A biblical image for the Church (eg 1 Pet 2:9-10) popularised by the Second Vatican Council (1962-65). The image of the People of God emphasises that we are saved, not as individuals, but as a community and that all in the community – laity, religious and clergy – share in the threefold mission of Christ as prophet, priest and king (see the Dogmatic Constitution on the Church, Chapter II).

Petrine (N.936) Of or relating to Peter. The Petrine Office refers to the role of the pope as the successor of the Apostle Peter as bishop of Rome, and in leading the universal Church as head of the college of bishops.

Poverty One of the Evangelical Counsels (see entry). Those who take a vow of poverty in religious life do so voluntarily in order to show a dependence on God, and in order to provide a more generous service of others in imitation of Jesus who even gave his own life for the sake of others.

Religious Orders and Congregations (N.925-27) These are groups, authorised by Church authority, who are living under a religious rule and publicly professing the vows of poverty, chastity and obedience. Apart from these defining characteristics Religious Orders and Congregations may differ markedly. Some for example, follow a contemplative life while others are more ‘active’ following an apostolate such as teaching or nursing.

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

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.

107 Synod Gatherings of Church leaders to decide or advise on matters relating to the life of the Church. In recent times in the Church, the pope has presided over regular synods of bishops who meet to discuss and advise on matters of current importance in the Church. A diocese may also hold a synod to advise the bishop on matters of importance to the diocese.

Tradition The word comes from the Latin and means to pass on from generation to generation. It can apply either to the content of what is handed on, or to the process of handing on. In the Church, Tradition (with a capital T) refers to the living transmission of the Gospel from the Apostles through their successors to each generation. Tradition is closely bound to Sacred Scripture as they flow from the same divine source. The writing of the New Testament in the early years of the Church demonstrates the process of living tradition. Within the great Tradition are numerous traditions (with a small t). These are the ways of expressing the faith (eg styles of worship) which, while they may be important in various times and places, are not essential, and should not be confused with Tradition.

Vows Vows are promises made to God. An example would be the promises made by those being married in a Church ceremony. Religious vows are those publicly made by those entering a Religious Order or Congregation (see entry). These vows usually include the Evangelical Counsels (see entry) of poverty, chastity and obedience. Vows are taken first for a temporary or probationary period before final or perpetual vows are taken.

108 GLOSSARY OF MĀORI TERMS

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

Pronunciation – correct pronunciation of Māori comes only with practice in listening to and speaking the language. The English phonetic equivalents provided under each Māori 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 Māori.

´ 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.

Atua (úh-too-uh) The Māori word Atua has been used to describe God in the Christian sense since missionary times. Before the coming of Christianity, Māori 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 Māori 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 belief in Io before missionary times. Māori 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 Māori circles. (Te Atua is acceptable in all circles).

Hākarameta (háh-kuh-ruh-meh-tuh) Sacrament.

109 Hehu Karaiti (héh-hoo kuh-rúh-ee-tee) Jesus Christ.

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 Penance or Reconciliation.

Kaiārahi (kuh-ee-úh-ruh-hee) Leader.

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

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

Please note: when mana refers to Mana of God it is written as Mana.

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 pōwhiri or welcoming ceremony; 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.

Rongopai (ráw-ngaw-puh-ee) Gospel or Good News. Nga Rongopai (plural). Te Rongopai (singular).

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

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

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

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

110 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.

Tautoko (túh-oo-taw-kaw) To support a person.

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

Te Kupu a Te Ariki (teh kóo-poo uh teh úh-ree-kee) The Word of God.

Te Rangatiratanga (teh ruh-nguh-tée-ruh-tuh-nguh) The Kingdom or Reign of God.

Te Tiriti O Waitangi (teh tée-ree-tee aw wúh-ee-tuh-ngee) The Treaty of Waitangi.

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

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

Te Whānau a Te Karaiti (teh fáh-nuh-oo uh teh kuh-rúh-ee-tee) Christ’s family.

Tika (tée-kuh) Justice.

Whakapono (fúh-kuh-paw-naw) Faith.

Whānau (fáh-nuh-oo) Extended Family.

111 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 (2002)

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

112

Titles of the Topics in Year 10

STRANDS Human Experience 10A Scripture and Tradition 10B, 10G Church History 10D Theology 10H Sacrament and Worship 10C, 10F Social Justice 10E

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