THE FEAST OF OUR LADY OF GUADALUPE
ISSUE 18 - DECEMBER 2014
COREnotes
Q U A R T E R L Y
J O U R N A L
O F
T H E
O F F I C E
F O R
C A T E C H E S I S
Book Review: When Other Christians Become Catholic Page 3 Team RCIA Page 4
Moral Development and Catholic Conscience Formation: Notes for New Catechists and Parents Page 5
Of Astrophysics and Atheism: Why we need religion in the space age. Page 8
R e l i g i o u s E d u c a t i o n Tu i t i o n a n d Financial Assistance: Balancing Values Page 12
ACRE Assessments • Calendar • Graduate Studies
Mission We believe that through our ministry we continue the mission of Jesus Christ by enabling the people of the Diocese of Springfield in Illinois to develop the gifts given them by the Spirit. In carrying out this mission, we strive to provide resources, service and leadership to all who are part of the educational mission of the Church: religious education, early childhood, elementary and secondary schools, and adult education. We do this in the spirit of Jesus Christ.
Staff Jonathan F. Sullivan Director of Catechetical Services jsullivan@dio.org Chris Malmevik Associate Director for Catechesis cmalmevik@dio.org Cynthia Callan Executive Secretary for Catechesis Secretary for Youth and Young Adult Ministries ccallan@dio.org Jean Johnson Superintendent of Catholic Schools jjohnson@dio.org Marilyn Missel Associate Superintendent of Catholic Schools mmissel@dio.org
I recently read Creativity, Inc. by Ed Catmull, one of the founders and president of Pixar Animation. The book is a wonderful lesson in the business of creativity, told through the history of Pixar’s rise as the most respected animation company in the world. In the fifth chapter Catmull talks about the Pixar “Braintrust,” a group of “funny, focused, smart, and relentlessly candid” leaders within Pixar who come together on a regular basis to offer honest, constructive feedback on various projects related to the work of the company. These meetings involve a lot of frank talk about what is working — and what isn’t working — in any given Pixar movie during the course of its production. Anyone in the Braintrust, regardless of their official position within the company, is expected to contribute with their honest opinions. Catmull discusses the need for this kind of candid conversation, unencumbered by ego or territoriality, in any creative endeavor. I would argue that it is also necessary for the work of Catholic education. Everyone who works for the Church — and especially those of us in leadership positions — should be about one thing: building up the Kingdom of God. What that means will depend on what ministry we are engaged in, but the bottom line is that if we aren’t going about our Father’s work, then we aren’t being effective in our ministry. Unfortunately, as fallen human beings, we sometimes (often?) fail to maintain a relentless focus on the things of God and instead put our energy and attention on our own projects and desires. Being able to have candid conversation about what is and is not working is essential to the tasks of ministry. We should have the fortitude and integrity to ask probing questions, give honest opinions, and challenge one another about what is effective. (And I hope it goes without saying that we should do collaboratively with one other, rather than behind each other’s backs.) In our department I am blessed with colleagues who are unrelenting in their focus on improving our ministries and who are unafraid to question, challenge, critique — and praise! — each other in appropriate, loving ways. It’s not always easy (as one of them likes to say, “Collaboration is hard work!”) but it is rewarding in ways I could never have dreamed when I entered into ministry. Who is in your Braintrust? Who can you turn to for honest, candid discussion about your ministry? If you can’t think of anyone, how could you foster relationships with others to develop your own “braintrust?”
Lori Casson Secretary for School Personnel lcasson@dio.org Kyle Holtgrave Associate Director of Youth and Young Adult Ministries kholtgrave@dio.org
Original Picture of Our Lady of Guadalupe (also known as the Virgin of Guadalupe) shown in the Basilica of Our Lady of Guadalupe in México City. The Catholic Church considers the image of the Virgin of Guadalupe imprinted on the cloak of Juan Diego as a picture of supernatural origin. (from Wikipedia). For additional reading about Our Lady of Guadalupe visit
Our Lady of Guadalupe 12 December 1531
Wikipedia or Catholic.org.
BOOK REVIEW Jonathan F. Sullivan
When Other Christians Become Catholic Fr. Paul Turner
This past October I attended the annual meeting of the Federation of Diocesan Liturgical Commissions. It’s not my usual annual conference — and I’m not even a liturgist! — but the attendees participated in a consultation process with the USCCB’s Committee for Divine Worship on the National Statues for the Rite of Christian Initiation of Adults (RCIA), so Eliot Kapitan, director of the Office for Worship and the Catechumenate, asked if I would like to tag along given the catechetical import of the topic. One of the pieces of “required reading” we were given to prepare for the consultation process was Fr. Paul Turner’s When Other Christians Become Catholic (Pueblo, 2007). This short tome covers a number of issues related to the reception into the Church of Christians from other ecclesial communities. This includes an overview of the history of how other Christians have been received, starting with the early years of the Church when adherents to heretical sects (such as the Arians) joined the true faith; a look at how other Christians receive members into their communities; and a look at issues that still remain with the process as it was renewed after Vatican Council II. Fr. Turner’s overarching message, however, is to remind us that when other Christians choose to enter into full communion with the Catholic Church, they are not doing so in a vacuum or as if their previous faith commitments were invalid. This is both a theological and a pastoral point: theological in that we must take seriously the validity and reality of the person’s baptism, even if that baptism occurred in a community not connected with the Catholic Church. The question of whether to recognize other baptisms was decided in the affirmative by the ancient Church; this presupposes that God is really and truly acting in their lives even before their movement towards the Catholic Church. The point is pastoral because, in practice, many Christians come away from the process of reception into the Church with the impression that their baptisms were somehow “lesser” because they did not occur in a Catholic context. Fr. Turner puts the blame for this squarely on the practice of including baptized candidates for full communion in the same preparation program as unbaptized catechumens who are preparing for full initiation (Baptism, Confirmation, and Eucharist), culminating in a combined rite at the Easter Vigil. As Fr. Turner states, By adopting Easter as the paradigmatic occasion for celebrating the rite of reception, the Catholic Church in the United States has reframed the meaning of the rite and its attendant preparation into something more resembling a conversion, a dying and a rising – rather than an evolution, a coming to full communion… Such a conversion is a symptom that something has gone wrong with the rite of reception. The council envisioned an ecumenically sensitive rite that would promote the concept of one baptism among Christians. But the rite of reception is being celebrated as a near equivalent with the initiation of the unbaptized. The only downside to Fr. Turner’s book is a linguistic one; because the book was published in 2007, it does not take into account the 2010 translation of the Roman Missal. As a result, his discussion of such texts (including an otherwise excellent examination of the text of the Mass for Christian Unity) does not reflect the current liturgical language, although his overarching points are still relevant. Nevertheless, the book is highly recommended for it’s overall theme and discussion of the historical and ecumenical nature of welcoming other Christians into full communion. When Other Christians Become Catholic is a valuable resource for pastors, evangelists, and RCIA leaders and team members.
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By Nick Wagner
Why we need to stop RCIC There is no such thing as “RCIC.” You can look through every book in a Catholic bookstore or search on Amazon and Google Books. You will never find a rite titled “Rite of Christian Initiation of Children.” If your parish has an "RCIC," I mean no offense. And you probably have a wonderful process for children that converts them to deep faith in Christ. But one thing no parish has is a Rite of Christian Initiation of Children, because there is no such rite.
Using "RCIA" and "RCIC" miscatechizes that there are two processes Of course, I think most parishes know this. But they are looking for a way to distinguish between the adult group and the children's group. I suppose they don't want the adults to think they'll have to do faith sharing with a group of seven-year-olds and vice versa. And that is part of the problem with having two separate names for the initiation rites. It catechizes that there are two separate processes. Having "two rites" or two names teaches that what the children are doing is somehow different than what the adults are doing. It isn't. Take a look at your copy of the RCIA and open to paragraph 1. It tells you right there who this rite is for and what it is supposed to do: The rite of Christian initiation presented here is designed for adults who, after hearing the mystery of Christ proclaimed, consciously and freely seek the living God and enter the way of faith and conversion .... Well, right there, someone might say, it says this is all about adults. No children mentioned. So can we please get back to the RCIC? Unfortunately, I don't see how. There is no RCIC to turn to. There is no text, no rite, no ritual that says, "The rite of Christian initiation presented here is designed for children...." There is only the RCIA. But how can that be? Doesn't the church care about the initiation of children? Of course it does. When we think of children, however, we have to think of two kinds. There are infants. And then all the others. When does a child stop being an infant? For the purpose of sacraments, the church says anyone who has not reached the age of reason is an infant. So, approximately, anyone below first-communion-age is an infant. Anyone first-communion-age and above is...an adult.
Intimacy with Christ is the key Okay, they're not really adults yet. But they aren't infants either. Children who can reasonably tell the difference between right and wrong, who can form an intimate relationship with Jesus, who can tell the difference between bread and wine and the body and blood of Christ—these are children who are "old enough" to participate in the adult rites of the church. It's like when you get to sit at the big table. You might need a couple of phone books to boost you up, but you can use a knife and fork and probably not spill your milk. So does the church have a "booster seat" for kid catechumens? Yes it does. Flip further back into the Rite of Christian Initiation of Adults to paragraph 252. This form of the rite of Christian initiation is intended for children, not baptized as infants, who have attained the use of reason and are of catechetical age. This is a form of the RCIA, not a separate rite. You'll see that a lot of adaptations are made to accommodate the little ones, but the underlying requirement is the same. They must convert their lives to Christ. If they are not mature enough to make that commitment, they are still "infants." One important thing to note about these adaptations is they are all optional. It is perfectly fine to use with children all the rites that you would use with adults. In fact, that's the way I've always initiated children, because I don't find the children's adaptations to be very strong either ritually or catechetically. However, whether you use the adaptations for children in the RCIA or you use the unmodified version of the rites, both are forms of the Rite of Christian Initiation of Adults. There is no RCIC.
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Moral Development and Catholic Conscience Formation:
Notes for New Catechists and Parents by Joseph D. White, PhD
December 2014 | 5
Human development refers to the way in which individuals grow and change over their lifespan. Growth in cognitive understanding, social skills, and self-regulation all have an impact on the moral development and conscience formation of the individual. To be as effective as possible in forming individuals for a life of discipleship, catechists should know about the typical stages of human development.
Preschool and kindergarten children are just beginning to understand the expectations of adults in their lives. They need limits and structure, and guidelines should be supported by positive consequences when behavior is appropriate and logical negative consequences when it is not. This is a wonderful time to teach children that God made them because he loves them, and that he invites them to imitate him in showing love for one another in concrete ways. When the preschool child understands, "God made me," the next logical questions are, "Why did God make me?," and, "Why did God make me the way I am?" During these years, children can learn, for example, that God gave them hands to help others, voices to praise God and to talk with friends and family, and eyes to see God's beautiful world. Moral catechesis for the really young preschool years should focus on learning to forgive and asking for forgiveness.
and avoid other things is that he knows what is good and bad for us and only wants what is good. In light of the New Covenant, the Ten Commandments should be presented in the context of the Great Commandment of Jesus Christ, as all of the Commandments relate to loving God and others. The Beatitudes are also critically important content for moral catechesis, but they are more principles of living than laws, making them somewhat more abstract. For this reason, the child's understanding of the Beatitudes and their practical application will increase over the course of the elementary years. Children in the early elementary school years may feel some guilt and shame as they become aware of God's rules and realize they have not always followed them. Catechists might feel tempted to tell them, "God doesn't expect us to be perfect," but in fact, Jesus does call us to "be perfect, just as your heavenly Father is perfect" (Mt 5:48). A better approach would be a message that simultaneously promotes a positive self-image and continued efforts to be virtuous with God's help. You can challenge children to think of ways that Jesus was perfect and how they could do those things in their own lives. Use words like the following: "When we sin, we deliberately choose actions that are harmful to our relationship with God, ourselves, and/or others. God is merciful and forgives us when we are truly sorry. Through God's grace and our cooperation with it, we can strive to heal those wounded relationships and grow in goodness." Catechists should also help children distinguish between "mistakes" (e.g., "I accidentally bumped into a classmate") and "sins" (e.g., "I deliberately bumped into a classmate and caused him to hurt himself"). In learning this distinction, children are developing an age-appropriate moral conscience.
In the elementary school years, when children have reached the age of reason, catechists have an excellent opportunity to share the Ten Commandments, presented on a developmentally appropriate level, to help the child better understand when they are, and are not, doing God's will. Catechists should explain that the reason God commands us to do some things
Because elementary school–age children are such concrete thinkers, good and bad choices, or loving and unloving actions, should be presented in terms of concrete examples that apply to their everyday life. Role-play of good choices will further increase understanding and may elicit a greater desire to make good choices.
As catechists, we should understand how individuals grow and change with regard to moral thinking and reasoning if we wish to assist them in forming a Catholic conscience. The way we approach moral catechesis and conscience formation will vary somewhat depending upon the developmental level of the individual.
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In the later elementary and middle school years, children are moving into a period of more abstract thought, and they are able to begin internalizing standards of behavior. In other words, they begin to have the capacity to make moral choices not based on what will happen externally but on their inner understanding of right and wrong. This is a critical time for conscience formation, as the standards they internalize will continue to guide them as they grow and mature. A reexamination of the Beatitudes and Commandments, as well as a study of virtues, can be helpful. This is especially effective when learning occurs in the context of identity formation, which is such a critical issue in these years. God has a unique plan for everyone's life. Each person should do all he or she can to discover and embrace that plan, which is one's personal vocation. Children this age should be prompted to think about what God's plan for them might be and what habits and goals would help bring that plan to fruition. They should also be taught an understanding of "mercy." In the high school and young adult years, individuals continue this development of identity, and this can be supported by discussions of vocation and behaviors consistent with our state in life and our identity as sons and daughters of God. Teens and young adults sometimes begin to question and struggle with Church teachings, including moral teachings. This struggle can be a natural part of the transition from being Catholic because it was how they were raised, to being Catholic because it is what they believe. Reassure them that they are called to be a part of the Church as they seek thorough answers that are built upon universal truths to their questions, which they grapple with as they strive to grow in their faith. Help them see that even their struggle to understand their faith is an important part of growing in faith, and a means to help them hold onto and internalize their Catholic identity. Finally, and most importantly, a discussion of moral catechesis would not be complete without some mention of the example of the catechist. The General Directory for Catechesis speaks of the "solid spirituality and transparent witness of life" that is so vital to this ministry (Congregation for the Clergy, General Directory for Catechesis [Washington, DC: United States Conference of Catholic Bishops, 1997], no. 156). It is important that all catechists remember that the example they set for others is the most practical and meaningful teaching they provide. An openness to God's grace and the work of the Holy Spirit help to ensure faithful teaching not only in word but in action. ________________________________________ Copyright Š 2014, United States Conference of Catholic Bishops, Washington, DC. All rights reserved. Permission is hereby granted to duplicate this work without adaptation for non-commercial use. Scripture excerpts used in this work are taken from the New American Bible, rev. ed.Š 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC. All rights reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.
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Of astrophysics and atheism Why we need religion in the space age. 8 | COREnotes
By Daniel Ross Goodman
Does religion have anything to offer us in the space age? Astrophysicists recently confirmed the existence of cosmic inflation (which accounts for the rapid expansion of the universe during the first fraction of a second after the Big Bang). Now that we know about dark matter, dark energy, the Higgs boson, the existence of other earth-like planets, and a thousand other shocking cosmological revelations, it is tempting to suggest that religion will become relegated to playing the role of quaint typewriter to astrophysics’ astounding computer. Will religion have any relevance in the twenty-first century and beyond? Because we no longer need religion to explain how the universe works, religion—for these and other reasons—continues to take an intellectual beating; just witness a recent issue of The New Yorker, where faith suffered a double-whammy roundhouse blow from two of my favorite writers, Neil deGrasse Tyson and Adam Gopnik. I loved Tyson’s answer to the question of whether he is an atheist: “It’s odd that the word ‘atheist’ even exists,” he responded. “I don’t play golf. Is there a word for non-golf players? Do non-golf players gather and strategize? Do non-skiers have a word, come together, and talk about the fact that they don’t ski?” In other words, for many people—and perhaps especially for astrophysicists—religion is so irrelevant to their lives that its irrelevance need not even be justified. But perhaps Tyson employed the wrong analogy. Of course non-golfers are not anti-golfers. The more apt analogy would be asking a non-reader if he’s an “anti-reader.” It is possible to lead a good, ethical, and moral life without reading books. But a life without reading is a life diminished. Like a life without music or humor or love, a life without books lacks an additional dimension; one can still exist on a physical plane, but without reading, one will miss out on a certain kind of beauty. An astrophysicist need not be a reader of literary fiction in order to investigate the lives of stars. But a science without literary fiction is a science diminished: it is a science that may not be fully attentive to the lives of human beings; it may be a science that lacks empathy; and it may be an astrophysics that is not fully conscious of the human stakes of cosmology. As with literary fiction, so with religion. A future without religion will be a future diminished, for faith—but only a certain kind of faith—is absolutely necessary in the space age. Yes, there is a certain kind of faith that has no place in the age of space: it is the kind of faith that seeks to limit us, to shrink us, and to disempower us by treating us as irredeemable sinners. The kind of faith that has no place in space is the austere faith that imagines an authoritarian God who wants nothing more than to keep us down and earthbound with rigid rules. The kind of faith that has no place in space is the otherworldly faith that preaches about the world-to-come rather than urging us to make life better in the world-that-is. But there is a faith that we unquestionably need in the space age. There is a kind of faith that empowers us—it is a faith that believes in a kind of God that, above all else, is a God of life. This God of life, to paraphrase 12 Years a Slave, doesn’t only want us to survive; the God of life wants us to live. And this God doesn’t only want us to live; this God wants us to flourish. This God wants us to be all that we can be. Living with this kind of faith means believing that we must do everything possible to survive, to live, and to flourish. Religion cannot, nor should it, attempt to explain how the world was created, nor should it attempt to explain how the universe works. Science, not religion, possesses the answers to these questions. But religion, not science, can explain why the world was created, and can elucidate the meanings behind the workings of the universe. As Rabbi Lord Jonathan Sacks has written, “science takes things apart to see how they work. Religion puts things together to see what they mean.” December 2014 | 9
A religion that lives in the realm of meaning, not mere fact, is a religion that teaches that the universe emerged from no life to life, from chaos to order, and from anarchy to complexity not because of some fluke of nature, but because a God of life was the love that breathed fire into the equations of physics that make life in our universe possible. This kind of religion teaches that life was allowed to evolve in an otherwise inhospitable, chaotic, dangerous universe because a God of life desires human life. This kind of religion teaches that the God of life so desired the full flourishing of human life that this God gradually withdrew from the world and let human beings assume responsibility for completing the work of creation. This kind of faith empowers us to believe that a God of life is behind this highly improbable evolution of life, and that this God wants us to keep developing into independent, actualized, greater human beings. The faith of the space age will not believe in the sacrosanct nature of any physical structure, even planet earth—even, yes, the “Holy Land.” The faith of the space age teaches us that more important than holy structures are holy beings. The religion that will not be a relic of the past but will be an indispensable component for our future survival is a kind of religion that teaches that human beings, not the planet earth, are the only creations that are in the image of God; the religion of the space age will teach that human life, not planet earth, is sacrosanct. The faith that has a place in space teaches that we must not stay earthbound and limit ourselves to this planet, but that we must venture out and explore, that we must invest in science, and that we must go to Mars and beyond.
The faith that we need for the space age is the faith that inspires us to believe in ourselves; it is the faith that teaches that, as God is infinite and unique, so too, each human being—regardless of race, religion, ethnicity, physical shape, mental ability, or sexual orientation—is equal, unique, and infinitely valuable. The faith of the space age says we must not be afraid to leave our holy sites and our temples and, when the time arrives, to depart from this planet; the faith of the space age will impel us forward, proclaiming that we will surely be able to venture out, establish human life on a distant planet, and reach the next destination in the journey of humankind. The kind of religion that is irreplaceable in the twenty-first century and beyond is a religion that partners with literary fiction in helping us to empathize with our fellow human beings; it is the kind of religion that partners with fiction and science in inspiring us to imagine that a better world will be possible tomorrow because we can work together in perfecting the world today; it is the kind of religion that teaches that each and every human being is irreplaceable, because each and every human being is endowed with godliness and can achieve goals that are beyond our wildest imaginations. We will need religion in the space age, for we will need a faith that gives us the inner strength to make the kind of bold leaps that the great explorers once made. Just as Columbus, da Gama, and Magellan were strengthened with the knowledge that they possessed supporters and patrons who wanted them to venture out and explore, our religion for the future teaches that we have a God who wants us to go out and explore, who wants us to keep living, and who wants us to accomplish feats that exceed our wildest dreams. The value in religions’ rules and restrictions lies not in cherishing the rules as ends in and of them-
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selves, but in the power that flows from living with discipline—a discipline that empowers us to develop all of our own individual, unique, infinite capacities. The religious discipline of the space age will be a discipline that enables us to live and flourish. The faith of the future will encourage us to imagine and create; it will inspire us with the confidence that is vital for inventing, innovating, and succeeding; and it will do so by teaching us that we are images of God, endowed with awesome brainpower and tremendous intellectual capacities. This kind of religion is not the faith of an idle pastime; it is the essential equipment for the future sport of human existence. Far from being irrelevant, religion in the space age will be absolutely necessary—as necessary as reading literary fiction is for appreciating the complexities and beauties of each and every human being, and as necessary as reading books is for cultivating the imagination we need to realize that the improbable is absolutely possible—Exhibit A being life in the universe itself. This kind of religion, and this kind of faith, will be part of the fuel that propels us forward into the space age and beyond.
Daniel Ross Goodman is a writer and a rabbinical student at Yeshivat Chovevei Torah in New York. His writings on art, religion, literature, and film have appeared in The Weekly Standard, Journal of Religion & Film, Religious Studies Review, Bright Lights Film Journal, Moment Magazine, and Harvard Divinity School Bulletin. This article was originally published on Public Discourse and is reproduced here with permission. This article by Daniel Ross Godoman was originally published on MercatorNet.com under a Creative Commons Licence. If you enjoyed this article, visit MercatorNet.com for more. http://www.mercatornet.com/articles/view/of_astrophysics_and_atheism December 2014 | 11
Religious Education Tuition & Financial Assistance: Balancing Values Tom Quinlan Director, Religious Education Office Roman Catholic Diocese of Joliet
A question was posed this fall in one of our deaneries about how to handle families needing financial assistance to have their children enrolled in parish religious education. While parishes are far from preparing to send out registration material for next year, yet, the budgeting process for 2015-16 will be underway in most parishes soon. So, perhaps it is a good time to look at tuition and financial assistance to families. A good place to start is by reiterating the long-standing conviction implicit in Canon Law that no family should be denied parish faith formation due to financial constraints. In an era of continued faith erosion, when people come to us wanting formation for themselves and their children, we are obligated in every manner to receive them into the life of the parish and its ministries. (Perhaps here is where I could play the What Would Pope Francis Do card. Of course, more important is the question, What would Jesus want us to do?) Now, with this foundational principle of inclusion firmly established, there are lots of nuances to this matter of tuition and assistance. I think another primary concept to keep in mind is that it is important for parish religious education programs to generate adequate revenue. (Adequate is a relative term and will mean different things in different parishes.) While we may not be in catechetical ministry for the money, we nonetheless need to make prudent “business” decisions that can bring in adequate (or better than adequate) revenue. Doing so allows for stability, sustainability and success in our faith formation ministry efforts. Of course, parishes are responsible for providing a meaningful subsidy to support catechetical ministry. Religious education is something the Church requires any parish to invest in on behalf of the people of God. So, we are to try to generate adequate revenue or better while ensuring that no one is turned away due to legitimate
financial need. How does one gauge legitimate need? Unlike the Catholic schools system, we don’t require tax returns and such documentation, nor do we have access to third-party companies to do the math for us. As a result, parish directors and coordinators of religious education are left to sift through the information they have available. If a family is well-known and active in the parish, the information is greater and the decision about assistance is generally easier. If a family presents itself for assistance but is not active or even registered in the parish, the situation can be more difficult to discern. I think a conversation is called for when families are asking for assistance, especially with those families who are less engaged in Catholic practice and the life of the parish. I call these interactions the “evangelization conversations”. As a parish DRE I welcomed these opportunities to sit down with parents and talk about parish faith formation in the broader context of Catholic life and faith. While these conversations are labor-intensive, they can be highly lifegiving (for both the family and for the catechetical leader) and fruitful in terms of a family opening itself to greater faith practice. In the course of such conversations, one can also learn about family dynamics, including a family’s financial state. If a family is asking for financial assistance, I believe the DRE/CRE (or her agent) gets to ask pastorally-sensitive but pointed questions, including about the family’s stewardship support of their parish. (In some cases, asking for this or other documentation can be appropriate.)
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I would generally shy away from granting full waiver of tuition. This is not something that should be done quickly or easily. Doing so will establish a problematic pattern and one that others may learn about. There is value in what the parish provides in religious education and even most struggling families can pay a portion of the charges, even if only nominal. One evening out for dinner and entertainment for a family would go a long way to paying for religious education for a year. (Of course, if a full waiver is found to be warranted, please grant it.) Work with the parent(s) to determine what is possible for the year. Explore a “payments approach” over the course of the year. This is often helpful and much appreciated by families. Explore this approach before discuss the waiving of tuition. Regardless of how much assistance is ultimately extended to a family, I encourage the exploration of some manner of service or program involvement with the parent(s). If the assistance is significant, do not be afraid to communicate that this is an expectation. Then explore in what ways the parent(s) might be able to donate their time and giftedness in lieu of money. This, too, can be a graced opportunity to get a family more involved in the program and the broader parish. Hopefully, it can be presented and experienced as more that “time served”. (Perhaps, if there are not service needs available, you might consider requiring some additional faith formation participation from the parent(s) as a positive arrangement.) The goals in play should be as follows, held in appropriate tension: 1. Bring the family more fully into meaningful and active Catholic faith practice 2. Include the children in the parish religious education program (or RCIA adapted for children) 3. Have the family invest in parish religious education as much as possible (financially and otherwise) 4. Establish a culture of accountability and appropriate expectation To this last point, if a family fails to fulfill its commitment to you and the parish, you should certainly follow up and pastorally hold the parent(s) accountable. This should be another conversation, where both sides listen. If a family holds a balance on their account from the previous year, I think it is fair to call for the settling of that balance as part of the registration process. However, again, the DRE/CRE must use discerning pastoral skill in judging the appropriate course of action. Forgiving a previous balance might be the right action to take. It simply depends on any number of variables. Permit me to name two ideas for increasing revenue to your program: 1. Considering having an additional line on your parish registration payment form. This line near the final balance line would allow for a donation, over and above the charges for tuition and fees. It could read “To assist needy families in our program” or something of that sort. A description of this in your form would help to clarify. Some families can give more as a donation. 2. Another possibility is to put a system in place whereby parishioners can pay for the religious education of a student…or even a family…along the lines of “adopt-a-child/family”. This could also be helpful, both financially and if there is a connection can be established between the family and the benefactor. Both of these suggestions hold promise for generating additional revenue without any meaningful downside.
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IFG: ACRE Assessment Assessing the spiritual growth and doctrinal knowledge of the young people in our catechetical programs offers an important look at the fruits of our ministry. While tracking the number of baptisms and first Communions lets us see the scope of our efforts, finding out the depth of commitment to the faith requires a more rigorous approach. With that in mind the Office for Catechesis is again asking that you administer the National Catholic Educational Association’s Information for Growth: Assessment of Catechesis/Religious Education (IFG: ACRE) assessment tool to the 5th and 8th graders in your parish and school programs. (If you have an active high school program, an assessment for students in 11th grade is also recommended.) Participating in the ACRE will allow you to • track a group’s progress in catechesis; • identify curricular needs; • evaluate instructional objectives and strategies; • and apply data about students’ religious practices, attitudes, behaviors, and beliefs to curricular emphasis. Materials can be ordered from Computerized Assessments and Learning at ncea.caltesting.org, by calling 1-866-406-3850, or by filling out and mailing the order form found on the NCEA website. You will need to administer the ACRE between January 1 and February 15 in order to be included in the diocesan report. Please note that a new ACRE Assessment was released last year; it is now titled “Information for Growth: ACRE Edition.” You will need to use the new testing booklets, but do not throw out any leftover answer sheets you may have from previous years. The processing of the assessment was paid for when you purchased the answer sheets, which may still be used with the new assessment. If you have any questions about the ACRE assessment, please contact our office.
Mark Your Calendar!!! There will be post assessment workshops scheduled in three areas of our diocese on April 28 (Quincy), 29 (Springfield) and 30 (Edwardsville), 2015. Mickie Abatemarco, the associate executive director, Department of Religious Education, NCEA will facilitate this workshop. You will be asked to bring your post assessment reports to the workshop and Mickie will help you determine how best to use the results in improving your programs. Locations and times of the workshops are being determined. Please watch for location and time of the workshop that will work for you. This information will be sent to you via email. The workshop is for administrators (principals, DREs/CREs) and catechists who administer the assessment in the parishes and schools of our diocese. For more information about ACRE, visit the NCEA website at: http://ncea.caltesting.org/ 14 | COREnotes
Online Graduate Study Opportunities in Ministry and Catechesis With the advent of new media technologies, studying for theology and ministry has gotten easier and easier. Here are three great programs available to lay ministers in our diocese who are looking for advanced study options.
Aquinas Institute of Theology St. Louis, Missouri; www.ai.edu
Aquinas Institute is a Dominican-sponsored graduate school of theology and ministry located in downtown St. Louis. Most classes may be taken on-campus or online. Students from the diocese of Springfield in Illinois receive a substantial tuition discount thanks to a partnering agreement with the school. In addition, scholarships are available from the Office for Catechesis. Academic Programs • • • •
Master of Arts (MA) Masters of Arts in Pastoral Studies (MAPS) Master of Arts in Pastoral Studies in the Catechesis of the Good Shepherd (MAPS) Master of Divinity (MDiv)
Quincy University
Quincy, Illinois; www.quincy.edu Quincy University recently announced the creation of a new online Master of Religious Education. This 33-credit program involves 10 courses and a culminating experience to integrate classroom learning while tailoring the program to your specific ministerial situation. Academic Program • Master of Religious Education (MRE)
Augustine Institute
Greenwood Village, Colorado; www.augustineinstitute.org The Augustine Institute offers online graduate courses in theology with an emphasis on preparing lay ministers for the new evangelization. Academic Programs • Master of Arts in Theology (MA) • Graduate Certificate
• • • • •
Graduate Certificate in Biblical Studies Graduate Certificate in Pastoral Care Graduate Certificate in Spiritual Direction Graduate Certificate in Thomistic Studies Doctor of Ministry in Preaching (DMin)
Looking ahead to 2015 Mark your calendars! Office for Catechesis Chris Malmevik - cmalmevik@dio.org Parish Catechetical Leaders’ Meeting (CORE - Community of Religious Educators) ~ January 15 (22 snow date), March 19, May 14, 2015 Catholic Pastoral Center, Springfield Jonathan Sullivan - jsullivan@dio.org Confirmation of Catholic Adults ~ May 24, 2015 Cathedral of the Immaculate Conception, Springfield
Office for Catechesis, Youth and Young Adult Ministry Kyle Holtgrave - kholtgrave@dio.org
March for Life 2015 ~ January 21 - 24, 2015 Washington, D.C. Diocesan Youth Conference ~ March 6 - 7, 2015 Lake Williamson Christian Center, Carlinville World Youth Day 2016 ~ July 25 - August 1, 2016 Krakow, Poland
Office for Worship and the Catechumenate Eliot Kapitan – ekapitan@dio.org
RCIA: Through the Doorway ~ January 25, 2015 King’s House, Belleville Wading Deeper Workshop for Catechumenate Ministers ~ July 24-25, 2015 Holy Family Parish, Litchfield
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In her “proclamation of the truth of Christ's love in society”, the Church constantly engages in charitable activities inspired by the truth of the human person. She is charged with showing to all the path to conversion, which enables us to change the way we see our neighbours, to recognize in every other person a brother or sister in our human family, and to acknowledge his or her intrinsic dignity in truth and freedom. ~ Pope Francis, Message for the World Day of Peace (2015)
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COREnotes December 2014 - Issue 18
The Feast of Our Lady of Guadalupe
Office for Catechesis 1615 W. Washington • Springfield, IL 62702 - 4757 217.698.8500 ph • 217.698.8620 fax • dio.org/catechesis