WHAT’S THE DIFFERENCE? 5

WHAT’S THE DIFFERENCE?

Session 5: Conversations about Salvation

1. Humanity’s Fallenness

► Western: Original Sin

 By his sin, Adam (as the first man) lost the original holiness and justice he had received from God, not only for himself but for all human beings.

 Original sin is contracted, not committed. It is a state, not an act. It is the inheritance of a wounded nature from our forefathers.

 Original sin, although involving no personal responsibility or personal guilt, causes an inclination to commit personal sin ("concupiscence").

► Eastern: Ancestral Sin

 There is no original sin. The introduction of ancestral sin into the human race affected the subsequent environment for mankind.

 Adam’s act is not the responsibility of all humanity, but the consequences of that act changed the reality of this present age of the cosmos. The present reality of the cosmos inclines us to sin by choice, not by birth.

2. Humanity’s Spiritual Goal

► Catholics: Salvation as Process

 In Cathholicism, “salvation” means being saved from the condition of sin.

 Through his life, death and resurrection, Jesus has provided the Church with the fullness of the means of salvation.

 Salvation has a “dynamic” indication: we are saved, we are being saved, we will be saved. It is not a clearcut “cross-the-line” procedure.

 The means of salvation is given together with the means to preserve salvation, so the on-going participation in this means is non-negotiable.

► Protestants: Salvation as Event

 For Protestants (particularly Evangelicals), “salvation” implicitly refers to one’s privilege of entering heaven. It has a more “static” indication, where a man “makes a decision for Christ” and secures a position for himself in heaven.

 Salvation is by faith alone through grace alone in Christ alone.

 In receiving salvation by faith through grace, the righteousness of Christ is imputed externally (iustitia Christi aliena), not imparted internally.

► Orthodox: Theosis

 Eastern Christianity views salvation in less legalistic terms (grace, punishment, etc) and in more medical terms (sickness, healing, etc.).

 Each person is called to theosis or deification or divinisation, the infinite process of becoming more and more like God. “God became man so that man might become god” (St Athanasius the Great).

 Orthodox theology teaches prevenient grace: God enables man to receive salvation, because salvation is impossible from our own will alone.

3. Humanity’s Eternity

► Catholics: Heaven and Hell

 Upon dying, each soul goes to what is called "the particular judgement" where its own afterlife is decided (purgatory, straight to heaven, or to hell).

 Purgatory is a state of cleansing where souls who have died in Christ but have yet to expiate venial sins are cleansed before entering Heaven.

 Heaven is a state of divine life with God, hell a state of eternal separation.

► Protestants: Heaven and Hell

 The Protestant conception of heaven and hell is similar to the Catholic understanding, although most Protestants tend to literally understand heaven and hell as physical places (perhaps most Catholics do as well).

 Some major Evangelical figures have recently advocated the view that there is no eternal hell - the wicked will simply be annihilated.

 Protestants remain unclear about the intermediate state of the soul.

► Orthodox: Kingdom of God

 The Kingdom of God is the reality of God's presence among His people through Christ and the Holy Spirit. It is given to men by Christ in the Church.

 The Kingdom of God will become the universal, final cosmic reality for all of creation at the end of the ages when Christ comes in glory (1 Cor 15:28).

 When we die, we face the particular judgement and experience a "foretaste" of the Final Judgement when Christ appears in Glory.

 All will be raised from the dead into everlasting life. For those who hate God, resurrection from the dead and the presence of God will be hell.

 Some believe in toll-houses, but this remains at the level of personal piety.

4. Humanity’s Means of Grace

► Catholics: The Church as Sacrament

 The Church is the ordinary means of grace. Outside the Church there is no salvation (from the CCC, quoting Eastern Church Father, Cyprian).

 The Church contains and communicates the invisible grace she signifies. It is like a sacrament of Christ, an instrument of communion with God.

 However, this affirmation is not aimed at those who through no fault of their own do not know Christ and his Church. Such people may still achieve eternal salvation if they have sought God with sincere hearts.

 Still, it is the sacred obligation of the Church to evangelise all men.

► Orthodox: The Church as Spiritual Hospital

 The Church is the great sacrament of salvation that Christ has instituted in the world. She is where the saving and deifying grace of God is at work.

 God's saving power is mediated to man in the Church. Outside the Church there is no salvation (Cyprian). It is a spiritual hospital (Chrysostom).

 A life of participation in the sacraments is the means by which man cooperates with God (synergeia) for his own journey towards theosis.

 Participating in the relationship of love that exists among the persons of the Trinity is the very thing that leads to salvation.

► Protestants: Christians as God’s Instruments

 Unlike the Catholics and Orthodox, Protestants have never defined salvation as being contingent upon one’s participation in the work of the Church.

 The Church, for them, is basically a gathered community of people who are “in Christ”, not dogmatically a means of salvation for humanity. Its role is therefore to proclaim the Gospel and bring people to faith in Christ.

WHAT’S THE DIFFERENCE? 4

WHAT’S THE DIFFERENCE?

Session 4: Conversations about Worship

1. The Liturgies

► Christians have always had regular rituals that were performed together.

► Catholic: The Mass

 For Catholics, the greatest act of the Church is the Liturgy (the Mass).

 The Eucharist is at the centre of the Mass.

 Catholics believe in transubstantiation and the Real Presence.

► Orthodox: The Divine Liturgy

 For Eastern Orthodox, the Liturgy used most is that of St John Chrysostom. For the Oriental Orthodox, the Liturgy used most is that of St Basil.

 Like the Catholic Mass, the centre of the Divine Liturgy is the Eucharist.

 Orthodox have never dogmatised a formula for describing transubstantiation.

► Protestants: The Worship Service

 Most Protestants groups have departed from traditional liturgical structure.

 There is some form of presence in communion, but not the Real Presence.

2. The Sacraments / Mysteries

► Catholics: Seven Sacraments

 An external rite or sign, which in some mysterious way conveys grace.

 There are seven sacraments: baptism, confirmation, the Eucharist, penance (confession), marriage, Holy Orders, and anointing of the sick.

► Orthodox: Seven Mysteries

 The Greek word mysterion is used to denote the divinely instituted rites which manifest and communicate sanctifying divine grace.

 There are seven principal mysteries: baptism; chrismation; the Eucharist; penance; the priesthood; marriage; and the anointing of the sick.

 But while emphasising the importance of the holy mysteries, the Orthodox are careful not to separate or isolate them from wider life.

► Protestants: Two Sacraments/Ordinances (generally)

 Luther initially recognised three Sacraments, and later two.

 He believed there was Real Presence in the Eucharist and that the sacraments conveyed grace. But he expounded consubstantiation.

 For subsequent Reformers, sacraments were signs to strengthen faith. Grace was received by virtue of faith, not transmitted through the sacraments.
3. The Sacramentals

► Catholics: Different from Sacraments

 Material objects or things or gestures blessed, which function to excite faith.

 Sacramentals are dependent on the state of a person’s faith.

 Sacraments were instituted by Jesus, sacramentals by the Church (mostly).

 Various objects and gestures are recognised as sacramentals.

► Orthodox: Sacred Mysteries Undivided

 Orthodox actually do not segregate between Sacraments and sacramentals.

 Objects and matter like water, oil, bread, wine, etc. These are means by which God reaches out to allow people to draw closer to him.

 Actions such as monastic tonsure or the blessing of holy water, fasting, almsgiving, lighting a candle, burning incense, asking God's blessing on food.

► Protestants: None

 Some Protestant groups use "sacramental" to refer to the "five commonly called sacraments" that are recognised as Sacraments.

 This usage is intended to emphasise the Protestant belief that only Baptism and the Eucharist are explicitly ordained by Christ in the gospels.

4. Communion of the Saints

► Catholics: Prayers for the Dead & Prayer to the Saints

 Connectedness between saints in heaven, saints-in-waiting and saints alive.

 Purgatory reflects this understanding of the communion of the saints. Souls of those who have departed in Christ need to go through purification.

 Communion of saints is also the reason for prayer to the saints. We ask the saints for intercession, not expect them to answer our prayers themselves.

 It is also the reason for Marian devotion. But Mary is not equal to God.

 Catholics embrace the following Marian beliefs: i) mother of God; ii) perpetual virginity; iii) immaculate conception; iv) assumption.

► Orthodox: Prayers for the Dead & Prayer to the Saints

 Those who are departed are just as much a part of the Church. Not only do we pray for them, but they also pray for us.

 Whilst Catholics pray for the souls in purgatory, the Orthodox pray for the dead without explicating how it helps the departed.

 Orthodox also pray to the saints, seeking their intercession on one's behalf.

 Orthodox also have a special devotion to Mary (Theotokos, “God-bearer”), although they do not hold the immaculate conception and assumption.

► Protestants: None

 Protestants do not agree that we can communicate with the departed saints through prayer. There is no belief in purgatory or prayers for the dead.

 The question of purgatory and praying for the dead was a major issue between Catholics and Protestants in the 16th century.

5. The Veneration of Icons

► Christians do not pray to icons; they pray before icons. An icon draws the worshipper into the heavenly kingdom, since it is one way God is revealed to us.

► Orthodox: Strict Iconography

 Only flat images are used. Figures emphasise holiness rather than humanity.

 Traditional icons differ from Western art in that they are not romantic or emotional, but call the viewer to "sobriety" (nipsis).

► Catholics: Flexible Iconography

 Icons in the West were very much patterned after icons of the East. But from the 13th century onwards, the Western tradition began allowing the artist much more flexibility and a more realistic approach to the figures.

 Catholic iconography reflects the styles of the Renaissance and Baroque.

 The Catholic flexibility allows three-dimensional statues.

► Protestants: Iconoclasm

 Protestants oppose the religious use of images. The veneration of pictures and statues symbolising sacred figures is strictly interpreted as idolatry.


Appendix: How does the Church Choose Saints? (Catholic Perspective)

Canonisation, the process the Church uses to name a saint, has only been used since the tenth century. For hundreds of years, starting with the first martyrs of the early Church, saints were chosen by public acclaim. Although this was a more democratic way to recognise saints, some saints' stories were distorted by legend and some never existed. Gradually, the bishops and finally the Vatican took over authority for approving saints.

In 1983, Pope John Paul II made sweeping changes in the canonisation procedure. The process begins after the death of a Catholic whom people regard as holy. Often, the process starts many years after death in order give perspective on the candidate. The local bishop investigates the candidate's life and writings for heroic virtue (or martyrdom) and orthodoxy of doctrine. Then a panel of theologians at the Vatican evaluates the candidate. After approval by the panel and cardinals of the Congregation for the Causes of Saints, the pope proclaims the candidate "venerable".

The next step, beatification, requires evidence of one miracle (except in the case of martyrs). Since miracles are considered proof that the person is in heaven and can intercede for us, the miracle must take place after the candidate's death and as a result of a specific petition to the candidate. When the pope proclaims the candidate beatified or "blessed", the person can be venerated by a particular region or group of people with whom the person holds special importance.

Only after one more miracle will the pope canonise the saint (this includes martyrs as well). The title of saint tells us that the person lived a holy life, is in heaven, and is to be honoured by the universal Church. Canonisation does not "make" a person a saint; it recognises what God has already done.

Though canonisation is infallible and irrevocable, it takes a long time and a lot of effort. So while every person who is canonised is a saint, not every holy person has been canonised. You have probably known many "saints" in your life, and you are called by God to be one yourself.

WHAT’S THE DIFFERENCE? 3

WHAT’S THE DIFFERENCE?

Session 3: Conversations about God

 

1. Descriptions of the Trinity

► Belief in God as Trinity is considered essential by Orthodoxy, Catholicism, and conservative Protestantism.

► West: St Augustine

 Augustine rejects treating the Son and Spirit as inferior to the Father. Although the Son and the Spirit may appear to be posterior to the Father, this only applies to their role within the process of salvation. Their roles are subordinate to the Father in the process of salvation history (economic Trinity), but in eternity all are co-equal (essential Trinity).

 Augustine’s conception of the Spirit as love which unites the Father and Son also demands attention. He identifies the Son with “wisdom” (sapientia) and the Spirit with “love” (caritas). The Spirit “makes us dwell in God, and God in us.” This identification of the Spirit as the basis of union between God and believers is important, as it points to Augustine’s idea of the Spirit as the giver of community.

 Augustine’s exploration of the Trinity impacted later generations in the West, especially the Middle Ages. Thomas Aquinas’ Treatise on the Trinity elegantly restated Augustine’s ideas. John Calvin’s Institutes of the Christian Religion almost directly repeated Augustine’s approach in exploring the Trinity.

► East: St Gregory of Nazianzus

 St Gregory of Nazianzus first used the term perichoresis to describe the Trinity.

 Perichoresis is a Greek word which, taken squarely, means “dancing around”.

 Each person of the Holy Trinity exists in a state mutual indwelling with the other two. The One God is therefore a Holy Community of three persons marked by interpenetration, communion, and interdependence.

 Father, Son, and Holy Spirit move and flow and draw life from one another in a bond of perfect love. The Holy Trinity is a divine movement, which is called in Byzantine (Eastern) theology, "The Great Dance”.

► Further observations on differences in explaining the Trinity:

 The Western tradition is inclined to think in philosophical terms concerning the rationality of God's being, and is prone to seek philosophical formulations for clarification. The Eastern tradition tends to state its observations in artistic imagery and is not very generous about making overly definitive statements.

 The Western tradition tends to focus its observations based on what God does (economic Trinity) whereas the Eastern approach tends to focus its observations based on who God is (ontological Trinity).


2. The Two Natures of Jesus Christ

► The controversies surrounding Jesus Christ are found between the Oriental Orthodox Church and both the Eastern Orthodox and Roman Catholic Churches, rather than between the East and the West.

► The Third Ecumenical Council in Ephesus (431) declared that Jesus is one person, not two people. But the council did not determine the actual nature of the one person of Jesus. It took a fourth struggle with heresy (Eutychianism or monophysitism) to bring the position to completion.

► It was at the Fourth Ecumenical Council (451) that a major split took place. The separation resulted in part from the refusal of Pope Dioscorus (the patriarch of Alexandria) to accept the Christological dogmas promulgated by the Council of Chalcedon, which held that Jesus has two natures - one divine and one human.

► In recent times, members of the Chalcedonian and non-Chalcedonian Orthodox Churches have met together coming to a clear understanding that both families have always loyally maintained the same authentic Christological faith though they may have used Christological terms in different ways. But full communion has not been restored.

3. The Procession of the Holy Spirit

► One of the most significant events in the early history of the Church was agreement throughout the Roman Empire, both East and West, on the Nicene creed.

► However, a disagreement arose over the filioque clause in the Nicene creed (an addition to the part of the text which referred to the HS “proceeding from the Father”).

► The filoque phrase (Latin, “and from the Son”) is first recorded as being added to the creed at the Third Council of Toledo (589), and by the 9th century, it was used in the Western church routinely. The filioque indicated a double procession of the HS and was unacceptable to the Eastern Church.

► The Eastern Church insisted that there was only one source of being within the Trinity. The Father alone was the sole and supreme cause of all things, including the Son and the Spirit within the Trinity. The Son and the Spirit derive from the Father, but in different manners (for if it were in the same manner, this would lead to the Father having two Sons).

► To read more on the filioque controversy, visit http://www.iclnet.org/pub/resources/ text/history/creed.filioque.txt.

► In the recent past, however, several theologians have considered the filioque anew, with a view to reconciliation of East and West.

4. The Protestants and the Holy Spirit

► The Western Church’s interest in the HS underwent a long period of decline during the 18th and 19th centuries.

► At the close of the 19th century, a major development occurred in Protestantism which gave the HS the pre-eminent role in theology in some particular circles.

► The Orthodox Christians’ position on the Charismatic movement might perhaps be best reflected in the comment made by an Orthodox monk I once met: “We Eastern Christians do not need a Charismatic movement. We have never ceased to experience the mysteries of God in our everyday life.”


Appendix:


WHY THE CATHOLIC CHURCH OMITS THE FILIOQUE IN THE EASTERN RITE

Although St Augustine identifies the two ways of understanding the Trinity (through what the Trinity is and what the Trinity does), the two cannot be separated. We can understand what the Trinity is by observing what the Trinity does; otherwise God would not be revealing His true self to us.

In other words, through the Economic Trinity (what the Trinity does), we can know the Essential Trinity (who the Trinity is).

Jesus spoke about sending the Comforter to the disciples from the Father (John 15:16), and this meant that He too somehow had a role in the giving of the Holy Spirit. Although this reflects the Economic Trinity, it would mean that He has the same role in the Essential Trinity too. Therefore, even in eternity (and not just in God’s work in human history), Jesus has a role in the giving of the Spirit.

The procession of the Holy Spirit from the Father and the Son is explained by the Western Church as follows: He comes from the Father through the Son. This does not deny the role of the Father as the Source of all things as taught by the Eastern Church. But in addition to that, it also speaks of the eternal communion between the Father and the Son; that the Father and the Son are one and work together in all things.

It is understandable that the Eastern Church does not take into account the role of the Son in the giving of the Spirit. This is because it does not distinguish the Economic Trinity from the Essential Trinity. If it did, the role of Son in the giving of the Spirit would not be dismissed, even if His role is somewhat different from that of the Father’s.

For the Western Church though, it is all right that the filique be omitted by the Eastern Church, because this omission does not deny the validity of the Son’s role. The omission merely affirms the role of the Father as the Source of all things, while remaining silent on the role of the Son.

But the fundamental difference between the Eastern and the Western understanding is this: In taking into account our observation of the Economic Trinity, the role of the Son in the Imminent Trinity becomes clearer. In this light, just because the filioque is omitted does not necessarily mean that the Son has no role in the giving of the Spirit. For the Catholic Church, even when the filioque is omitted, it is automatically implied that the giving of the Spirit from the Father is through the Son.

For this reason, the Catholic Church does not have an issue with the omission of the filioque from the Nicene-Constantinopolitan Creed by the Eastern Church. It becomes then a mere issue of liturgical rubrics and does not compromise the Church’s theological position.

WHAT’S THE DIFFERENCE? 2

WHAT’S THE DIFFERENCE?

Session 2: Conversations about Faith

► Christianity is based on certain ground rules which dictate its methodology, its source of knowledge, and its expression.

► These grounds rules can be rather different between the Catholics, Orthodox and the Protestants, and have led to the Christian faith being embodied differently.

1. Rules for Preservation of the Faith

► Catholic: Scripture and Tradition

 Dei Verbum (Latin: "The Word of God"): There exists a close connection and communication between sacred Tradition and sacred Scripture.

 Sacred Scripture is the word of God consigned to writing under the inspiration of the divine Spirit. To the successors of the apostles, sacred Tradition hands on in its full purity God’s word, which was entrusted to the Apostles by Christ and the Holy Spirit.

 Sacred or apostolic Tradition consists of the teachings that the Apostles passed on orally through their preaching. These teachings largely (perhaps entirely) overlap with those contained in Scripture, but the mode of their transmission is different.

 The Catholic Old Testament has 46 books, and New Testament 27 books.

► Orthodox: Tradition (which includes Scripture)

 The focus of the Orthodox faith is the handing down of the Tradition (paradosis, Greek: “giving over”) which has been passed down from one generation of believers to another since the time of the Apostles.

 Tradition is a gift of the Holy Spirit which allows the Church to preserve Apostolic truth unadulterated, unbroken, and unaltered. It is the living experience of the people of God.

 Tradition includes Scriptures, the Church Fathers, the major Councils, the Creeds of the Church, the later Councils, the Divine Liturgy, the Canons of the Church, Christian Art (Iconography and Architecture).

 The Orthodox Old Testament has 51 books, and New Testament 27 books.

► Protestants: Scripture alone

 The Bible as God's written word is self-authenticating, clear to the rational reader, its own interpreter ("Scripture interprets Scripture"), and sufficient of itself to be the final authority of Christian doctrine.

 The Bible is the only rule of faith (Sola scriptura). It contains all instruction necessary for salvation.

 The Protestant Old Testament has 39 books, and New Testament 27 books.

2. Rules for Correctness of the Faith

► West: Emphasises orthodoxy

 Orthodoxy refers to accurate belief conforming to an authoritative tenet.

 The potential weakness of orthodoxy is that its adherents cognitively embrace a belief system which does not necessarily translate into action/lifestyle. It may just remain head knowledge indefinitely.

► East: Emphasises orthopraxy (although they are called the Orthodox Church!)

 Orthopraxy refers to accuracy in practice and adherence to prescribed religious obligations, including ritual style, interpersonal acts, and obedience to religious laws.

 The Eastern Church emphasises that a correct practice of the faith leads to a correct understanding of the substance of the faith.

 The potential weakness of orthopraxy is that its adherents begin to practise a form of behaviourism without necessarily understanding the beliefs underlying it.

► In the final analysis, the two are not entirely different.

3. Rules for Propagating the Faith

► West: Propositional / Cognitive

 Truth refers to a set of “objectively determined” beliefs which can be systematically described.

 The Western Church’s evangelisation activity thrives on proclamation of the gospel to peoples of different cultures and in different lands (missionary zeal).

► East: Relational / Experiential

 External criteria of truth are lacking; for Orthodox Christians seek the living experience of truth accessible in the communion of saints.

 In evangelisation, the approach usually taken is “come and see”. The seeker is usually required to spend time immersing himself in the experience of the local Orthodox community.

 There is also little/no deliberate effort to “go and preach” (cognitive), because the emphasis is “come and see” (experiential).

4. Rules for Articulating the Faith

► West: Cataphatic / Positive Theology

 Via positiva (Latin) or kataphatic (Greek)

 Kataphatic theology is positive theology, describing what and who God is. It is the use of positive terminology.

 It assumes that we can know something about God as He truly is. It assumes that because God has revealed Himself, we can describe God truly as He is.

► East: Apophatic / Negative Theology

 Via negativa (Latin) or apophatic (Greek: "negating")

 Apophatic theology is negative theology; it describes who and what God is not. All descriptions about what God is will be ultimately false.

 Apophatic theology assumes much more mystery about God. Oftentimes, it assumes that we cannot know God as He truly is.

► The best practitioners of each kind of theology recognise the shortcomings and attempt to alleviate the dangers.

Appendix: On the Bible

At the time the Christian Bible was being formed, a Greek translation of Jewish Scripture, the Septuagint, was in common use and Christians adopted it as the Old Testament of the Christian Bible. However, around 100 A.D., Jewish rabbis revised their Scripture and established an official canon of Judaism which excluded some portions of the Greek Septuagint. The material excluded was a group of 15 late Jewish books, written during the period 170 B.C. to 70 A.D., that were not found in Hebrew versions of the Jewish Scripture. Christians did not follow the revisions of Judaism and continued to use the text of the Septuagint.

Protestant reformers in the 1500s decided to follow the official canon of Judaism for the Old Testament rather than the Septuagint, and the excluded material was placed in a separate section of the Bible called the Apocrypha. Protestant Bibles included the Apocrypha (known by the Catholics as the Deuterocanonicals) until the mid 1800s, but it was eventually dropped from most Protestant editions.

The Deuterocanonical books (found in Catholic and Orthodox versions of the Bible) were a problem for Jews living after the time of Christ, since they often very clearly prophesy concerning Jesus, and indicate His divinity. Some of the books were also problematic for both the Jews and the Protestants because they refer to the special role of Mary in the economy of salvation. Also, a scriptural reference to praying for the dead is found in a Deuterocanonical book, i.e. Maccabees.

The Roman Catholic and Orthodox Churches continue to base their Old Testament on the Septuagint. The result is that these versions of the Bible have more Old Testament books than Protestant versions. Catholic Old Testaments include 1st and 2nd Maccabees, Baruch, Tobit, Judith, The Wisdom of Solomon, Sirach (Ecclesiasticus), additions to Esther, and Susanna and Bel and the Dragon which are included in Daniel. Orthodox Old Testaments include these plus 1st and 2nd Esdras, Prayer of Manasseh, Psalm 151 and 3rd Maccabees.

The Protestant, Catholic and Orthodox New Testaments are identical.

RETRET TAHUNAN KATEKETIKAL KEUSKUPAN 2010 - PROGRAM

ANNUAL RETREAT 2010

ARCHDIOCESAN CATECHETICAL COMMISSION

VENUE: BUNDU TUHAN RETREAT CENTRE

PROGRAM

Friday / Jumaat 30 Julai 2010

1.00 ptg. : Pendaftaran / Registration
2.30 ptg. : Pengenalan / Introduction/ Selamat Datang/Welcoming
3.00 ptg. : Sesi / Session 1
               : Renungan Peribadi/Personal Reflection
4.30 ptg. : Rehat / Break
               : Sesi Bergambar/Photo Taking
6.00 ptg. : Misa Kudus Pembukaan /Opening Mass
7.00 mlm. : Makan Malam/Dinner
8.00 mlm. : Sesi 2 / Session 2
10.00 mlm. : Doa Malam / Night Prayer

Saturday / Sabtu 31 Julai 2010

6.30 pagi : Misa Kudus/Mass
7.30 pagi : Sarapan Pagi / Breakfast
8.30 pagi : Sesi / Session 3
                : Renungan Peribadi / Personal Reflection
10.00 pagi : Rehat / Break
10.30 pagi : Sesi / Session 4
                 : Renungan Peribadi / Personal Reflection
12.00 tengahari : Makan Tengahari / Lunch
2.30 ptg. : Sesi / Session 5
               : Renungan Peribadi/ Personal Reflection
4.30 ptg. : Rehat/ Break
6.00 ptg. : Doa Petang / Evening Prayer
7.00 mlm. : Makan Malam / Dinner
8.00 mlm. : Adorasi / Adoration
10.00 mlm. : Selamat Malam / Good Night

Sunday / Ahad 1 Ogos 2010

6.30 pagi : Doa Pagi / Morning Prayer
7.30 pagi : Sarapan Pagi / Breakfast
8.30 pagi : Sesi / Session 6
                : Renungan Peribadi / Personal Reflection
10.30 pagi : Persiapan Misa/Preparing for Mass
11.00 pagi : Misa Kudus Penutup / Closing Mass
12.30 tengahari : Makan Tengahari / Lunch
2.00 ptg. : Selamat Jalan / Farewell

MINGGU KATEKETIKAL 2010

MESEJ DARI KOMISI KATEKETIKAL MALAYSIA UNTUK PERAYAAN HARI MINGGU KATEKATIKAL

 (19 SEPTEMBER 2010)

TEMA: IBUBAPA SEBAGAI KATEKIS UTAMA

Renungan:

Hari ini Gereja merayakan Hari Minggu Katekatikal. Perayaan Hari Minggu Katekatikal mengingatkan kita akan betapa pentingnya katekesis. Para ibubapa, katekis, fasilitator Inisiasi Kristian Dewasa ( IKD) dan semua umat Kristian terlibat di dalam formasi orang-orang Kristian. Katekesis juga adalah bentuk pengajaran dan pewartaan iman. Ianya juga cara untuk membina Kerajaan Allah dikalangan kanak-kanak dan orang dewasa. Sabda Yesus di dalam teks dari Injil Matius (28:19-20) mengingatkan kita akan tugas Kristiani kita.

“Pergilah kepada semua bangsa di seluruh dunia dan jadikanlah mereka pengikut-Ku. Baptislah mereka dengan menyebut nama Bapa, Anak, dan Roh Allah. Ajarlah mereka mentaati segala yang sudah Aku perintahkan. Ingatlah, Aku akan sentiasa menyertai kamu sehingga akhir zaman.”

Hari Minggu Katekatikal adalah merupakan hari yang dirayakan untuk menimbulkan kesedaran kepada kita terhadap perkara berkaitan dengan perkongsian iman dengan yang lain. Perayaan ini tidak terhad kepada para katekis dan fasilitator IKD, ianya perayaan untuk semua. Komisi Katekatikal Malaysia telah memilih “Ibubapa Adalah Katekis Utama” sebagai tema Hari Minggu Katekatikal 2010. Tema ini mengingatkan kita bahawa ibubapa adalah katekis yang utama. Bahagian pertama di dalam artikel 227 Direktori Umum untuk Katekesis (General Directory for Catechesis) sangat jelas tentang peranan ibubapa terhadap iman anak-anak mereka. Ianya berbunyi:

Ibubapa menerima di dalam sakramen Perkahwinan “rahmat dan pelayanan pendidikan Kristian bagi anak-anak mereka”, yakni kepada mereka disalurkan dan diberi kesaksian akan nilai-nilai kemanusiaan dan keagamaan.

Di sini kita juga diingatkan bahawa ibubapa aktif mendidik anak mereka melalui perkongsian iman dan terlibat penuh di dalam kehidupan sakramental Gereja. Sebagai katekis utama, ibubapa harus menggunakan katekesis keluarga untuk memperkayakan keluarga untuk membentuk Gereja domestik. Ibubapa harus ingat bahawa guru-guru Agama (para Katekis ) adalah “rakan sekerja” bagi tujuan mendidik anak-anak. Jangan lupa bahawa semua umat Katolik harus menjadi “katekis utama” kepada calon IKD sepertimana ibubapa Katolik kepada anak-anak mereka.

Tatkala kita merayakan Hari Minggu Katekatikal, mari kita mengingatkan bahawa semua umat Katolik ada peranan untuk dimainkan di dalam menggalakkan pertumbuhan iman sesama umat manusia. Maka, mari kita berdoa agar paderi, ibubapa, katekis, fasilitator IKD melayani Gereja di dalam pewartaan Khabar Baik. Biarlah kita melihat keberkesanan katekesis sebagai anugerah suci dari Allah dan maju ke hadapan untuk mewartakan kepada kita semua.

CADANGAN:

Di sini ada beberapa cadangan kepada paroki untuk merayakan Hari Minggu Katekatikal.

1. Mengadakan sesi dialog di antara ibubapa dan katekis.

2. Mempelawa ibubapa, pelajar katekismus untuk mengelolakan jamuan untuk para katekis. (Calon IKD juga boleh melakukan hal yang sama untuk fasilitator mereka)

3. Paroki mengadakan perkelahan/aktiviti luar untuk para katekis/fasilitator IKD

4. Memberi penghormatan kepada mereka (para katekis/fasilitator IKD) semasa Misa.

5. Pemberkatan khas semasa Misa

6. Memberi hadiah sebagai tanda penghargaan kepada para katekis/fasilitator IKD

7. Menjemput para katekis/fasilitator IKD untuk berkongsi sukaduka mereka sebagai pendidik iman

DOA PERMOHONAN (contoh)

Beberapa doa yang boleh ditambah kepada Doa Umat dalam Misa Kudus

Pemimpin: Yesus memanggil kita untuk pergi kepada semua bangsa, untuk mewartakan Injil-Nya dan membina Gereja-Nya. Mari kita memohon berkat Allah agar melalui doa dan persembahan kita, Khabar Baik Yesus dapat diwartakan kepada seluruh dunia. Kami mohon.

Pemimpin: Kami berdoa untuk para katekis dan fasilitator IKD agar mereka menjadi suatu daya pemacu bagi kami untuk menjalankan kehidupan Kristian kami. Kami mohon.

Pemimpin: Kami berdoa agar lebih ramai umat beriman tampil ke hadapan untuk berkongsi iman dengan yang lain sebagai katekis dan fasilitator IKD. Kami mohon.

Pemimpin: Kami berdoa agar kami hidup sebagai umat Kristian dengan mencontohi St. Robert Bellarmine, santo pelindung para katekis. Kami mohon.

Berkat Khas Untuk Para Katekis & Fasilitator IKD ( dalam Misa Kudus)

Paderi : Bapa yang Mahakuasa, sumber segala kebijaksanaan dan pengetahuan, Engkau mengutus Putera-Mu yang tunggal, untuk hidup di antara kami dan mewartakan pesanan cintakasih, keamanan dan harapan kepada semua orang. Di dalam Kebaikan-Mu yang Maha Agung, berkatilah saudara dan saudari kami, para katekis dan fasilitator IKD, yang telah menyerahkan diri mereka kepada Gereja. Kuatkan mereka dengan anugerah-Mu agar mereka mengajar dengan perkataan dan perbuatan akan kebenaran yang datang daripada-Mu. Doa ini kami mohon melalui Kristus, Tuhan kami. Amin.

Disediakan oleh : Friar Arul Mariadass, OFM (Komisi Katekatikal Malaysia)

CATECHETICAL SUNDAY 2010 IN CHINESE

要理主日讯息2010年9月19日

主题：父母亲是教理教育的启蒙老师

反省：

为提醒我们教理讲授的重要性，因此，教会今天庆祝教理主日。为培育真正的基督徒，父母，教理老师，慕道班推动员以及所有教友应当参与其中。为孩子或成年人教理讲授是一个教导传扬信仰的管道，同时也是一个建立天国的途径。玛窦福音28章19-20节清晰地告诉我们基督徒的责任。“去使万民成为门徒，因父及子及圣神之名给他们授洗，教训他们遵守我所吩咐你们的一切。看！我同你们天天在一起，直到今世的终结。”


庆祝要理主日让我们意识到和别人分享信仰的重要。这庆节其实并不限制于教理老师或慕道班推动员而已，而是一个为全体教友的庆典。“父母是教理教育的启蒙老师”是马来西亚教理教育联合会为2010年所选定的主题。显而易见的，这主题是为提醒我们为父母者是启蒙的要理老师。教理讲授总指南（GDC）在第一部分的227条款资料中就清楚地阐明，对于孩子将来的信仰素质，父母的角色是举足轻重的。它强调：父母在婚姻圣事中领受了“培育儿女们基督徒教育之恩宠与职务。”促使他们日后能传递，见证及生活出宗教信仰价值观。


在此，我们也提醒父母积极地参与教会圣事礼仪分享信仰见证是教育儿女最佳途径。身为启蒙教师，父母必须促使家庭教理讲授更充实，更有效地建立家庭教会。父母也需牢记要理老师只是教理教育上的同工而已。同时不可忘却教友们应当都成为慕道者的启蒙师，有如父母是儿女们的启蒙师一样。


在欢庆要理主日的同时，我们也紧记每位教友在培育同胞的信仰上都有各自的角色。因此，我们祈祷教会的牧者，父母，教理老师，慕道班推动员能事奉教会宣讲天父的好消息。但愿有效的教理讲授，来自天父的恩赐成为大众福传的动力。


庆祝要理主日的一些建议：

1. 举办父母及要理老师对话会议。

2. 父母及要理学生可为要理老师主办一个庆祝会。

3. 堂区可为要理老师以及慕道班推动员举办野餐或远足。

4. 在感恩祭中对他们的贡献表示感谢。

5. 在感恩祭中主祭神父给他们特别的降福。

6. 分派礼物给他们以表扬他们的服务。

7. 邀请要理老师及慕道班推动员分享他们在教理教育工作上的苦与乐。


几则可行之信友祷词：

领经员： 耶稣召叫我们到普天下去宣讲福音，建立天主的神国。藉着我们的祈 祷及奉献，让我们求主祝福这使命，使福音能传扬到地极。我们同声 祈祷。


领经员： 我们为教理老师及慕道班推动员祈祷，但愿他们是我们信仰上的推动 力。我们同声祈祷。


领经员： 我们祈求有更多的信友来加入要理老师，慕道班推动员的行列。我们 同声祈祷。


领经员： 藉着追随St. Robert Bellarmine，要理老师主保圣人的芳表，但愿 我们能成为真正的基督徒。我们同声祈祷。


主祭神父降福要理老师/慕道推动员之祷文

全能永生的天主，智慧与明达之根源，您派遣您的唯一子耶稣基督寄居在我们中间，为大众宣讲爱，和平与希望的喜讯。在您的大爱内请降福为您的教会服务的要理老师与慕道班推动员。以你的神恩坚强他们，使他们能以您的真理去教导。以上所求，是因主耶稣基督之名，亚孟。


甲柔教区教理教育局主任神师Rev. Friar Arul Mariadass OFM稿

CATECHETICAL SUNDAY 2010

MESSAGE FROM THE MALAYSIAN CATECHETICAL COMMISSION FOR THE CATECHETICAL SUNDAY CELEBRATION (SEPTEMBER 19, 2010)

THEME: PARENTS AS THE PRIMARY CATECHISTS

Reflection:

Today the Church celebrates Catechetical Sunday. The celebration of Catechetical Sunday reminds us the importance of catechesis. Parents, catechists, RCIA facilitators and all Christians are involved in the formation of Christian persons. Catechesis is the form of teaching and preaching the faith. It is also a way to build the Reign of God among children and adults. The words of Jesus in the text from the Gospel of Matthew (28:19-20) reminds of our Christian duty.

“Go therefore and make disciples of all nations, baptizing them in

the name of the Father and of the Son and of the Holy Spirit, and

teaching them to obey everything that I have commanded you.

And remember, I am with you always, to the end of age.”

Catechetical Sunday is the day celebrated to bring awareness to us on the matter of sharing the faith with others. This celebration is not restricted for the catechism teachers and RCIA facilitators, it is celebration for all. The Malaysian Catechetical Commission has chosen “Parents are the Primary Catechists” as the theme for 2010 Catechetical Sunday. This theme is to remind all of us that parents are the primary catechists. The first part of the article 227 of the General Directory for Catechesis (GDC) is very clear of parents’ roles towards their children faith. It says:

Parents receive in the sacrament of Matrimony “the grace and the

ministry of the Christian education of their children”, to whom

they transmit and bear witness to human and religious values.

Here, we are also reminded that parents are actively educating their children through faith sharing and fully participating in the sacramental life of the Church. As primary catechists, the parents should make family catechesis to enrich the family to form the domestic Church. Parents should remember that catechism teachers are “co-workers” for educating the children. Don’t forget that all Catholics should be “primary catechists” to the RCIA candidates as the Catholic parents to their children.

As we celebrate the Catechetical Sunday, let us remember that every Catholic has role to play in nurturing the faith of fellow human beings. So, let us pray that the pastors of the Church, parents, catechists, RCIA facilitators serve the Church in proclaiming the Good News. Let us see that effectiveness of catechesis as the sacred gift of God and move forward to evangelize us and others.

************************************************************

Suggestions:

Here, there are some suggestions that the parish to use for the celebration of the Catechetical Sunday.

1. Have a dialogue session between the parents and catechists

2. Ask parents and catechism students to organize a party for catechists

(RCIA candidates can do the same for their RCIA facilitators)

3. Parish organizes picnic / outing for the catechists/RCIA facilitators

4. Acknowledging them (catechists & RCIA facilitators) during the Mass

5. Have a special blessing during the Mass

6. giving gifts to appreciate the catechists & RCIA facilitators

7. Ask the catechists & RCIA facilitator s to share on their joys & sorrows of being faith educators

Intercessory Prayer (some examples)

There are the some prayers that could be included during the Intercessory prayer

Leader: Jesus calls us to go to all nations, to proclaim his Gospel and build his Church.

Let us ask God’s blessing that, through our prayers and offerings, the Good
News of Jesus may be proclaimed to the entire world. We pray to the Lord.

Leader: We pray for the catechists and RCIA facilitators that they may be the driving
force for us to live our Christian faith. We pray to the Lord.

Leader: We pray that more faithful will come forward to share the faith with others as
catechists and RCIA facilitators. . We pray to the Lord.

Leader: We pray that we live ourselves as Christians by following the examples of St.
Robert Bellarmine, the patron saints of catechists. We pray to the Lord.

Special Blessings for the Catechists & RCIA facilitators (by the Celebrant)

Almighty God, source of all wisdom and knowledge, you sent your only Son, Jesus the Christ, to live among us and proclaim the message of love, peace and hope to all peoples. In your great Goodness, bless our sisters and brothers, catechists and RCIA facilitators who have offered themselves for the Church. Strengthen them with your gifts that they may teach by word and example the truth that comes from you. We make this prayer through Christ, Our Lord. Amen.

Prepared by: Friar Arul Mariadass OFM
(Malaysian Catechetical Commission)

ISI KANDUNGAN SIRI KATEKETIK MALAYSIA

PENYELARASAN SILABUS –SIRI KATEKETIK MALAYSIA (SKM)


TOPIK-TOPIK SKM DARI TAHUN SATU HINGGA TINGKATAN EMPAT


TAHUN SATU/CLASS -1 (ALLAH MENGASIHI KITA/GOD LOVES US)

ISI KANDUNGAN/CONTENTS

1. ALLAH MEMBERI HIDUP KEPADA KITA/GOD GIVES ME LIFE

2. ALLAH MENJADIKAN SAYA SEPERTI DIRI-NYA/GOD MADE ME LIKE HIMSELF

3. ALLAH ADALAH BAPA KITA DI SYURGA/GOD IS OUR FATHER

4. ALLAH MEMBERI KITA PUTERA-NYA YESUS/GOD GIVES US HIS SON JESUS

5. ALLAH MEMBERI KITA ROH KUDUS/ GOD GIVES US THE HOLY SPIRIT

6. ALLAH MEMBERI KITA ALKITAB/GOD GIVES US THE BIBLE

7. SEGALA-GALANYA BERASAL DARI ALLAH/EVERYTHING COMES FROM GOD

8. ALLAH MEMBERI KITA LIMA DERIA/GOD GAVE ME FIVE SENSES

9. ALLAH MEMBERI KITA CAHAYA DAN AIR/GOD GIVES US LIGHT AND WATER

10. ALLAH MEMBERI KITA MAKANAN DARI BUMI/GOD GIVES US FOOD FROM THE EARTH

11. ALLAH MENCIPTAKAN BINATANG-BINATANG/GOD CREATED ANIMALS

12. ALLAH MEMELIHARA CIPTAANNYA/GOD CARES FOR HIS CREATION

13. ALLAH MENCIPTAKAN MALAIKAT/GOD CREATED ANGELS

14. ALLAH MENCIPTAKAN LELAKI DAN PEREMPUAN/GOD MADE BOYS AND GIRLS

15. ALLAH MEMBERI SAYA IBU BAPA/GOD GIVES ME MY PARENTS

16. ALLAH MEMBERI SAYA KELUARGA/GOD GIVES ME MY PARENTS

17. ALLAH MEMBERI SAYA SAUDARA/GOD GIVES ME BROTHERS AND SISTERS

18. ALLAH MEMBERI SAYA PERASAAN/GOD GIVES ME FEELINGS

19. KITA PERCAYA AKAN ALLAH/WE BELIEVE IN GOD

20. KITA ADALAH KELUARGA ALLAH/WE BELONG TO GOD’S FAMILY

21. TANDA SALIB/THE SIGN OF THE CROSS

22. TERJADILAH KEHENDAK ALLAH/GOD’S WILL BE DONE

23. ALLAH MEMBEBASKAN KITA DARI YANG JAHAT/GOD DELIVERS US FROM EVIL

24. YESUS MENGAJAR KITA BERDOA/JESUS TEACHES US TO PRAY

25. KRISMAS – HARI KELAHIRAN YESUS/CHRISTMAS –JESUS’ BIRTHDAY

----------------------------------------------------------------------------------------------

TAHUN DUA/CLASS -2 (ALLAH MEMBERI KITA ANAK-NYA/GOD GIVES US HIS LIFE)

ISI KANDUNGAN/CONTENTS

1. ALLAH MEMPUNYAI RENCANA UNTUK KITA/GOD HAS A PLAN FOR US

2. ALLAH MEMBERI KITA RAHMAT/GOD GIVES US GRACE

3. ALLAH MEMBERI KITA KEHENDAK BEBAS/GOD GIVES US FREE WILL

4. NENEK MOYANG KITA MENGINGKARI ALLAH/GOD IS DISOBEYED BY OUR FIRST PARENTS

5. ALLAH BERJANJI MENYELAMATKAN KITA/GOD PROMISES TO SAVE US

6. ALLAH MEMBEBASKAN UMAT-NYA/GOD FREES HIS PEOPLE

7. ALLAH MEMBERI KITA HUKUM-NYA/GOD GIVES US HIS LAWS

8. ALLAH BERSABDA KEPADA KITA/GOD SPEAKS TO US

9. ALLAH MEMANGGIL KITA UNTUK MELAYANI/GOD CALLS US TO SERVE

10. ALLAH DATANG KEPADA KITA/GOD COMES TO US

11. ALLAH MEMBERI KITA ANAK-NYA/GOD GIVES US HIS SON

12. ROH ALLAH MEMBERI KITA SUKACITA/GOD’S SPIRIT GIVES US JOY

13. YESUS DILAHIRKAN/JESUS IS BORN

14. YESUS DIPERSEMBAHKAH KEPADA ALLAH /JESUS IS PRESENTED TO GOD

15. YESUS DIBAPTIS/JESUS IS BAPTISED

16. YESUS MEWARTAKAN BERITA BAIK/JESUS PROCLAIMS GOOD NEWS

17. YESUS MEMANGGIL ORANG MENGIKUTI-NYA/JESUS CALLS PEOPLE TO FOLLOW HIM

18. YESUS MENGASIHI KANAK-KANAK/JESUS LOVES CHILDREN

19. YESUS BERTERIMA KASIH KEPADA BAPA-NYA/JESUS THANKS THE FATHER

20. YESUS MENYEMBUHKAN ORANG BUTA/JESUS MAKES THE BLIND SEE

21. YESUS MENENANGKAN RIBUT/JESUS CALMS A STORM

22. YESUS MENYELAMATKAN ORANG DARIPADA DOSA/JESUS SAVES PEOPLE FROM SIN

23. YESUS MENOLONG ORANG MISKIN/JESUS HELPS THE POOR

24. YESUS MEMBERI KITA PERINTAH-NYA/JESUS GIVES US HIS COMMANDMENTS

25. BONDA YESUS MEMBANTU KITA/JESUS’ MOTHER HELPS US

TAHUN TIGA/CLASS -3 (ALLAH MEMBERI HIDUP-NYA/GOD GIVES US HIS LIFE)

ISI KANDUNGAN/ CONTENTS

1. TANDA-TANDA KASIH ALLAH/SIGNS OF GOD’S LOVE

2. YESUS ADALAH TANDA KASIH ALLAH/JESUS IS THE SIGN OF GOD’S LOVE

3. YESUS ADALAH GEMBALA YANG BAIK/JESUS IS THE GOOD SHEPHERD

4. YESUS MEMBEBASKAN ORANG DARI ROH JAHAT/JESUS IS THE HOLY ONE OF GOD

5. YESUS ADALAH TUHAN HARI SABAT/JESUS IS LORD OF THE SABBATH

6. YESUS MEMASUKI YERUSALEM/JESUS ENTERS JERUSALEM

7. YESUS MENYUCIKAN BAIT ALLAH/JESUS CLEANES THE TEMPLE

8. YESUS MEMILIH KEHENDAK ALLAH/JESUS CHOOSES GOD’S WILL

9. YESUS MENYERAHKAN NYAWA-NYA KEPADA ALLAH BAPA/JESUS GIVES HIS LIFE TO HIS FATHER

10. YESUS MEMBERIKAN TUBUH DAN DARAH-NYA/JESUS GIVES US HIS BODY AND BLOOD

11. YESUS TELAH BANGKIT/JESUS IS RISEN

12. YESUS NAIK KE SYURGA/JESUS ASCENDS TO HEAVEN

13. ALLAH MENGUTUS ROH KUDUS KEPADA KITA/GOD SENDS US THE HOLY SPIRIT

14. SAKRAMEN-SAKRAMEN GEREJA/THE SACRAMENTS OF THE CHURCH

15. KITA MENERIMA KEHIDUPAN ALLAH DALAM PEMBAPTISAN/WE RECEIVE GOD’S LIFE IN BAPTISM

16. KITA DIBAPTIS KE DALAM KELUARGA ALLAH/WE ARE BAPTISED INTO GOD’S FAMILY

17. YESUS MENGAMPUNI KITA/JESUS FORGIVES US

18. BAPA MENUNGGU KITA/THE FATHER IS WAITING FOR US

19. YESUS MENDAMAIKAN KITA DENGAN ALLAH/JESUS RECONCILES US WITH GOD

20. BERSEDIA UNTUK BERTEMU DENGAN TUHAN/WE PREPARE TO MEET THE LORD

21. YESUS MEMBERIKAN MAKANAN KEPADA LIMA RIBU ORANG/JESUS FEEDS FIVE THOUSAND PEOPLE

22. YESUS ADALAH ROTI YANG MEMBERI HIDUP/JESUS IS THE BREAD OF LIFE

23. YESUS MEMBERIKAN DIRI-NYA DALAM EKARISTI/JESUS GIVES HIMSELF IN THE EUCHARIST

24. KITA MERAYAKAN EKARISTI/WE CELEBRATE THE EUCHARIST

25. YESUS MENYERTAI KITA/JESUS IS WITH US

TAHUN EMPAT/CLASS -4

CONTENTS

1. GROWING IN THE LIFE OF GOD

2. GOD MAKES A COVENANT WITH HIS PEOPLE

3. GOD GIVES HIS PEOPLE THE TEN COMMANDMENTS

4. WORSHIP GOD AND SERVE HIM ONLY

5. RESPECT GOD’S NAME

6. KEEP HOLY THE LORD’S DAY

7. HONOUR YOUR FATHER AND MOTHER

8. RESPECT LIFE

9. BE FAITHFUL

10. BE HONEST

11. TELL THE TRUTH

12. DO NOT COVET

13. THE MOST IMPORTANT COMMANDMENT

14. FOLLOW JESUS

15. THE BEATITUDES – THE WAY OF JESUS

16. BLESSED ARE THE PEOPLE IN SPIRIT

17. BLESSED ARE THOSE WHO MOURN

18. BLESSED ARE THE GENTLE

19. BLESSED ARE THOSE WHO DESIRE FOR WHAT IS RIGHT

20. BLESSED ARE THE MERCIFUL

21. TO BE MERCIFUL IS TO BE KIND

22. BLESSED ARE THE PURE IN HEART

23. BLESSED ARE THE PEACE MAKERS

24. BLESSED ARE THOSE WHO SUFFER IN JESUS’ NAME

25. JESUS GIVES US JOY

TAHUN LIMA/CLASS -5

CONTENTS

1. GOD’S PLAN OF GOODNESS

2. JESUS FORMS THE CHURCH

3. THE CHURCH IS MADE VISIBLE

4. CALLED TO BE HOLY

5. THE CHURCH HELPS US GROW IN HOLINESS

6. FAITH, HOPE AND CHARITY

7. SPIRITUAL GIFTS

8. PRAYER – FRIENDSHIP WITH GOD

9. PRAYER - RECEIVING GOD’S GRACE

10. INITIATED INTO THE CHURCH

11. SACRAMENTS OF HEALING

12. HOLY ORDER

13. SACRAMENT OF MATRIMONY

14. MARRIAGE – A SIGN OF CHRIST’S LOVE

15. CALLED AND SENT BY CHRIST

16. SHARING IN CHRIST’S MISSION

17. GIVING UP ALL TO FOLLOW CHRIST

18. WE ARE GOD’S STEWARDS

19. USE YOUR TALENTS

20. GOD’S KINGDOM GROWS

21. GET INTO ACTION!

22. WALKING IN THE FOOTSTEPS OF CHRIST

23. SERVING CHRIST IN COMMUNITY

24. DEEDS RATHER THAN WORDS

25. CALLED TO BE SAINTS

TAHUN ENAM /CLASS -6

CONTENTS

1. GROWING AND CHANGING

2. CREATED IN GOD’S IMAGE AND LIKENESS

3. GROWING PHYSICALLY

4. GROWING EMOTIONALLY

5. GROWING INTELLECTUALLY

6. GROWING IN RELATIONSHIP WITH OTHERS

7. GROWING IN RELATIONSHIP WITH GOD

8. FREE TO MAKE CHOICES

9. MAKING CHOICES AS GOD’S CHILDREN

10. GIFTED TO MAKE RIGHT CHOICES

11. RIGHT CHOICES LEADS TO TRUE HAPPINESS

12. THE CHURCH HELPS US MAKE RIGHT CHOICES

13. GROWING IN VIRTUES

14. GROWING IN PRUDENCE

15. GROWING IN JUSTICE

16. GROWING IN TEMPERENCE

17. GROWING IN FORTITUDE

18. WRONG CHOICES

19. FILLING TO LIVE AS GOD’S CHILDREN

20. BECOMING RESPONSIBLE

21. GOD CHOOSES US TO BE HIS PEOPLE

22. JESUS GIVES US NEW LIFE

23. THE HOLY SPIRIT GUIDES US

24. MOTHER MARY CARES FOR US

25. WHO DO YOU WANT TO BECOME?

• THE ROSARY

TINGKATAN SATU/FORM -1 ALLAH MENYELAMATKAN UMAT-NYA/ GOD SAVES HIS PEOPLE

ISI KANDUNGAN/CONTENTS

UNIT SATU: JANJI ALLAH/UNIT ONE: THE PROMISE OF GOD

1. ALLAH MENAMPAKKAN DIRI-NYA MELALUI ALKITAB/GOD REVEALS HIMSELF THROUGH THE BIBLE

2. ALLAH MEMANGGIL ABRAHAM/GOD CALLS ABRAHAM

3. ALLAH MEMBERKATI ABRAHAM DENGAN SEORANG ANAK LELAKI/GOD BLESSED ABRAHAM WITH A SON

4. ALLAH SENTIASA SETIA/GOD CONTINUES TO BE FAITHFUL

5. ALLAH MEMBANTU YUSUF UNTUK MENGAMPUNI/GOD HELPS JOSEPH TO FORGIVE

UNIT DUA: PEMBEBASAN DAN PERJANJIAN/UNIT TWO: FREEDOM AND COVENANT

6. ALLAH MEMANGGIL MUSA UNTUK MELAYANI-NYA/GOD CALLS MOSES TO SERVE HIM

7. ALLAH MEMBEBASKAN UMAT-NYA/GOD SETS HIS PEOPLE FREE

8. ALLAH MELINDUNGI DAN MEMIMPIN UMAT-NYA/GOD PROTECTS AND GUIDES HIS PEOPLE

9. ALLAH MEMBUAT PERJANJIAN DENGAN UMAT-NYA/GOD MAKES A COVENANT WITH HIS PEOPLE

10. ALLAH MEMIMPIN UMAT-NYA KEPADA KEMENANGAN /GOD LEADS HIS PEOPLE TO VICTORY

UNIT TIGA: TANAH DAN KERAJAAN/UNIT THREE: LAND AND KINGDOM

11. ALLAH MEMANGGIL SAMUEL/GOD CALLS SAMUEL

12. ALLAH MEMBENARKAN ISRAEL MEMPUNYAI SEORANG RAJA./GOD LETS ISRAEL HAVE A KING

13. ALLAH MEMILIH DAUD SEBAGAI RAJA/GOD CHOOSES DAVID AS KING

14. ALLAH MEMBAHARUI PERJANJIAN-NYA/GOD RENEWS HIS COVENANT

15. ALLAH MENGAMPUNI DAUD/GOD FORGIVES DAVID

16. ALLAH MEMBERKATI SALOMO DENGAN KEBIJAKSANAAN/GOD BLESSES SOLOMON WITH WISDOM

UNIT EMPAT: KEJATUHAN DAN PEMBUANGAN/UNITE 4: FALL AND EXILE

17. ALLAH MEMECAH-BELAH ISRAEL/GOD DIVIDES ISRAEL

18. ALLAH MENGUTUS PARA NABI UNTUK MEMBERI AMARAN KEPADA UMAT-NYA/GOD SENDS PROPHETS TO WARN HIS PEOPLE

19. UMAT ALLAH MENJADI BUANGAN/GOD’S PEOPLE ARE EXILED

20. UMAT ALLAH MEMPERGUNAKAN ESTER/GOD USES ESTHER

21. ALLAH MENGUTUS PARA NABI UNTUK MEMBERI HARAPAN KEPADA UMAT-NYA/GOD SENDS PROPHETS TO GIVE HIS PEOPLE HOPE

UNIT LIMA: PERYEMPURNAAN PERJANJIAN/UNITE 5: FULFILMENT OF THE PROMISE

22. KEPULANGAN UMAT ALLAH/GOD’S PEOPLE RETURN HOME

23. ALLAH MENGUTUS PUTERA-NYA, YESUS/GOD SENDS HIS SON, JESUS

24. ALLAH MENGUTUS ROH KUDUS-NYA/GOD SENDS HIS HOLY SPIRIT

25. ALLAH MEMANGGIL KITA UNTUK MISI/GOD CALLS US TO MISSION

• PETA/MAP

• GARIS MASA/TIME-LINE


TINGKATAN DUA/FORM -2 (ALLAH MENYERTAI KITA/GOD IS WITH US)

ISI KANDUNGAN/CONTENTS

1. YESUS MENJEMPUT KITA UNTUK MENGENALI-NYA/JESUS INVITES US TO KNOW HIM

2. YESUS IALAH ANAK ALLAH/JESUS IS THE SON OF GOD

3. YESUS DILAHIRKAN OLEH PERAWAN MARIA/JESUS IS BORN OF THE VIRGIN MARY

4. YESUS MEMBESAR DAN BELAJAR/JESUS GROWS AND LEARNS

5. YESUS DIBAPTIS/JESUS IS BAPTISED

6. YESUS MENGHADAPI CUBAAN/JESUS FACES TEMPTATIONS

7. YESUS MENERIMA MISI-NYA/JESUS ACCEPTS HIS MISSION

8. YESUS MEWARTAKAN KERAJAAN ALLAH/JESUS PROCLAIMS THE KINGDOM OF GOD

9. YESUS MEMPERHATIKAN MURID-MURID-NYA/JESUS CALLS HIS DISCIPLES

10. YESUS MENGENDAHKAN ORANG YANG SAKIT DAN YANG MISKIN/JESUS CARES FOR THE SICK AND THE POOR

11. YESUS MENDAMAIKAN PARA PENDOSA DENGAN ALLAH/ JESUS RECONCILES SINNERS WITH GOD

12. YESUS MENGHORMATI SETIAP ORANG/JESUS RESPECTS PEOPLE

13. YESUS MENGHORMATI NYAWA/JESUS RESPECTS LIFE

14. YESUS MENGHORMATI KAUM WANITA/JESUS RESPECTS WOMEN

15. YESUS BERDOA KEPADA ALLAH BAPA/JESUS PRAYS TO THE FATHER

16. YESUS DIPERMULIAKAN/JESUS IS TRANSFIGURED

17. YESUS IALAH ROTI YANG MEMBERI HIDUP/JESUS IS THE BREAD OF LIFE

18. YESUS DATANG UNTUK MEMBERI LAYANAN/JESUS COMES TO SERVE

19. YESUS MENGALAMI PENDERITAAN/JESUS FACES SUFFERING

20. YESUS MATI DI KAYU SALIB/JESUS DIES ON THE CROSS

21. YESUS BANGKIT DARI KEMATIAN/JESUS RISES FROM THE DEAD

22. YESUS NAIK KE SYURGA/JESUS ASCENDS INTO HEAVEN

23. KRISTUS MENYERTAI KITA/CHRIST IS WITH US

24. KRISTUS AKAN DATANG KEMBALI/CHRIST WILL COME AGAIN

25. SIAPAKAH YESUS BAGI ANDA?/WHO DO YOU SAY JESUS IS?

• PENULIS-PENULIS KITAB INJIL/THE MEN WROTE THE GOSPELS

• PETA-PALESTIN PADA ZAMAN YESUS/ MAP – PALESTINE DURING THE TIME OF JESUS


TINGKATAN SATU/FORM -3 (ALLAH MEMBERI KITA GEREJA/GOD GIVE US HIS CHURCH)

ISI KANDUNGAN/ CONTENTS

1. GEREJA DALAM RENCANA ALLAH/THE CHURCH IN GOD’S PLAN

2. GEREJA DINYATAKAN OLEH ROH KUDUS/THE CHURCH IS REVEALED BY THE HOLY SPIRIT

3. GEREJA SEBAGAI UMAT ALLAH/THE CHURCH AS PEOPLE OF GOD

4. GEREJA SEBAGAI TUBUH KRISTUS/THE CHURCH AS BODY OF CHRIST

5. GEREJA ADALAH BAIT ROH KUDUS/THE CHURCH IS THE TEMPLE OF HE HOLY SPIRIT

6. TANDA-TANDA GEREJA/THE MARKS OF HE CHURCH

7. GEREJA YANG SATU/THE CHURCH IS ONE

8. GEREJA YANG KUDUS/THE CHURCH IS HOLY

9. GEREJA YANG KATOLIK /THE CHURCH IS CATHOLIC

10. GEREJA YANG APOSTOLIK/THE CHURCH IS APOSTOLIC

11. KLERUS DALAM GEREJA/THE CLERGY IN THE CHURCH

12. UMAT AWAM DALAM GEREJA/THE LAITY IN THE CHURCH

13. RELIGIUS DALAM GEREJA/THE RELIGIOUS IN THE CHURCH

14. GEREJA MENGHORMATI MARIA/THE CHURCH HONOURS MARY

15. GEREJA MENGHORMATI PARA KUDUS/THE CHURCH HONOURS SAINTS

16. GEREJA BERDOA /THE CHURCH PRAYS

17. GEREJA MERAYAKAN LITURGI/THE CHURCH CELEBRATES THE LITURGY

18. GEREJA MERAYAKAN SAKRAMEN-SAKRAMEN/THE CHURCH CELEBRATES THE SACRAMENTS

19. TAHUN LITURGI GEREJA/THE CHURCH’S LITURGICAL YEAR

20. GEREJA DAN SABDA ALLAH/THE CHURCH AND THE WORD OF GOD

21. GEREJA MELAYANI ORANG MISKIN DAN YANG DITINDAS/THE CHURCH SERVES THE POOR AND THE OPPRESSED

22. GEREJA MEWARTAKAN KEBENARAN/THE CHURCH PROCLAIMS THE TRUTH

23. GEREJA MENGUSAHAKAN PERSATUAN DENGAN ORANG KRISTIAN BUKAN KATOLIK/THE CHURCH WORKS FOR UNITY WITH OTHER CHRISTIANS

24. GEREJA BERDIALOG DENGAN PENGANUT AGAMA-AGAMA LAIN/THE CHURCH DIALOGUES WITH PEOPLE OF OTHER FAITHS

25. GEREJA PADA AKHIR ZAMAN/THE CHURCH AT THE END OF TIME

• RINGKASAN/


TINGKATAN EMPAT/FORM –4 (ROH KUDUS MENGUASAKAN KITA/GOD’S SPIRIT EMPOWERT US)

ISI KANDUNGAN/CONTENTS
1. BERTUMBUH KE ARAH PENGUATAN/GROWING TOWARDS CONFIRMATION

2. ROH KUDUS BERJALAN BERSAMA KITA/THE HOLY SPIRIT JOURNEYS WITH US

3. ROH KUDUS MENGUATKAN KITA/THE HOLY SPIRIT STRENGTHENS US

4. DIKURNIAKAN OLEH ROH KUDUS/GIFTERD BY THE HOLY SPIRIT

5. HIDUP PENUH DENGAN ROH/LIVING A SPIRIT-FILLED LIFE

6. MEMPERTEGUHKAN IKATAN DENGAN GEREJA/CONFIRMING A DEEPER BOND WITH THE CHURCH

7. HIDUP DALAM PERSEKUTUAN/LIVING IN COMMUNION

8. MERAYAKAN PERSEKUTUAN KITA DALAM EKARISTI/CELEBRATING OUR COMMUNION IN THE EUCHARIST

9. MELAYANI KOMUNITI/SERVING COMMUNITY

10. MENJADI SAKSI KRISTUS/WITNESSING CHRIST

11. DIKURNIAKAN UNTUK BERTUMBUH/GIFTED TO GROW

12. KEUNIKAN SESEORANG/THE GIFT OF PERSONS

13. HIDUP SEBAGAI KELUARGA/LIVING AS FAMILY

14. MEMBINA PERSAHABATAN/BUILDING FRENDSHIPS

15. KEKURNIAAN KESEKSUALAN/THE GIFT OF HUMAN SEXUALITY

16. MENGHORMATI KESEKUALAN MANUSIA/RESPECTING HUMAN SEXUALITY

17. MENCINTA ALLAH DAN SESAMA/LOVING GOD AND LOVING OTHERS

18. MENGHORMATI DAN MEMPROMOSI KEHIDUPAN/RESPECTING AND PROMOTING LIFE

19. HIDUP DALAM KEBENARAN/LIVING IN TRUTH

20. MEMAHAMI DAN MENGHARGAI MEDIA/UNDERSTANDING AND APPRECIATING THE MEDIA

21. DIPANGGIL DEMI KEADILAN/CALLED TO JUSTICE

22. MERAYAKAN PENGUATAN/CELEBRATING CONFIRMATION

23. TANDA DAN SIMBOL PENGUATAN/SIGNS AND SYMBOLS OF CONFIRMATION

24. SAHABAT-SAHABAT DALAM PERJALANAN/COMPANIONS ON THE JOURNEY

25. PERJALANAN BERTERUSAN/THE JOURNEY CONTINUES

INISIASI KANAK-KANAK (IKK)

INISIASI KRISTIAN KANAK-KANAK (IKK)(Ruj. The Rite of Christian Initiation of Adults, no.242-306)

Inisiasi Kristian kanak-kanak (IKK) terkandung dalam bahagian kedua Inisiasi Kristian Dewasa yang diterbitkan pada tahun 1972. Inisiasi Kristian kanak-kanak ditujukan kepada kanak-kanak yang belum dibaptis dan sudah mencapai umur di mana mereka boleh menggunakan akal budi (7 tahun ke atas) – mereka dapat membezakan yang benar dan tidak benar; boleh menerima dan bertumbuh dalam iman serta bertanggungjawab. Atas inisiatif sendiri dan atas persetujuan ibubapa atau penjaga mereka mengikuti Inisiasi Kristian.

Seperti dalam Inisiasi Kristian Dewasa, Inisiasi Kristian Kanak-Kanak juga menuntut satu proses pertobatan dan perubahan peribadi sesuai dengan usia mereka. Proses inisiasi haruslah disesuaikan dengan perkembangan rohani mereka, maka dengan itu ianya mengambil masa beberapa tahun jika perlu, sebelum mereka menerima Sakramen Inisiasi. Seperti orang dewasa, proses yang mereka lalui ditandai dengan upacara-upacara liturgi: Upacara Penerimaan Katekumen (no. 250-266), Upacara Pemilihan (no. 267-279), dan Perayaan Sakramen Inisiasi (no. 280-305).

Upacara Penerimaan Katekumenat

Upacara penerimaan katekumen mengandaikan permulaan kesedaran iman dan kepercayaan akan Yesus Kristus. Upacara ini juga menyahut kanak-kanak meluahkan keinginan mereka untuk bersama dengan keluarga Kristian dan memasuki pengetahuan mendalam tentang Yesus Kristus. Kanak-kanak dipersembahkan dengan 2 simbol utama komuniti Kristian: Salib dan Alkitab, sebagai panduan dalam perjalanan mendalami iman mereka.

Berdasarkan upacara ini, jangkamasa pertanyaan sebelum itu adalah untuk membangkitkan iman. Ianya adalah masa dimana kanak-kanak dan komuniti mengenali antara satu sama lain dan satu peluang bagi kanak-kanak untuk mengemukakan soalan-soalan asas. Masa ini juga membantu kanak-kanak untuk belajar apa erti menjadi ”seperti Kristus” apabila katekis menawarkan cerita tentang kehidupan kristian. Persekitaran yang sihat boleh mempengaruhi perkembangan iman kanak-kanak.

Upacara Pemilihan

Setelah upacara Pemilihan atau Pendaftaran nama dilakasanakan diandaikan bahwa pendalaman iman katekumen telah berlaku dan mereka telah dapat menganggap diri sebagi pengikut Yesus Kristus. Sebelum uskup/paderi dapat menerima nama para katekumen untuk didaftarkan, ia akan bertanya kepada ibubapa dan penanggungnya 4 soalan: Adakah mereka iklas dalam keinginan/hajat mereka? Adakah mereka mendengar Firman Tuhan? Adakah mereka telah cuba hidup sebagai pengikutNya yang setia? Adakah mereka menyertai komuniti dalam doa dan pelayanan?

Upacara Sakramen Inisiasi

Sakramen Inisiasi bertindak sebagai Penyucian iman kanak-kanak dan perkembangan keberadaan dalam komuniti beriman. Dalam masa tahap permulaan Upacara Pembaptisan, paderi akan mendahului kanak-kanak dan kemudian diikuti oleh para penanggung mereka dan umat dalam Penolakan setan/dosa dan Penyataan Iman Kepercayaan. Sabtu Suci merupakan masa yang paling sesuai untuk upacara Sakramen Inisiasi.


DASAR-DASAR KATEKESIS

Satu proses berperingkat

Dalam dokumen Inisiasi Kristian Dewasa, no 75, menekankan proses katekesis berperingkat, satu perjalanan iman yang disesuaikan kepada keperluan, umur, budaya dan kemampuan para calon. Pertumbuhan iman dikenalpasti dan dikembangkan dalam struktur katekumenate itu sendiri. Inisiasi melibatkan beberapa masa yang ditandai oleh upacara-upacara (ritus) liturgi. Masa katekesis membawa kepada dan mengikuti tahap-tahap inisiasi. Masa katekumenate tidak ditetapkan kerana ianya bergantung kepada pertumbuhan iman dan perubahan peribadi serta keluarga kanak-kanak. Inisiasi mungkin mengambil masa selama beberapa tahun, tetapi bagi kanak-kanak yang mempunyai peluang untuk mengikuti katekesis di paroki atau di sekolah, masa katekumenate boleh dipendekkan kepada satu tahun.

Tanda Misteri Paska

Pertobatan adalah matlamat utama dalam proses inisiasi. Pertobatan melibatkan perubahan peribadi - seseorang itu mula meneliti, menilai dan menyusun kehidupannya sesuai kepada kesucian dan kasih Allah yang dinyata dalam diri Yesus Kristus. Kematian dan kebangkitan Kristus merupakan paradigma kehidupan orang-orang kristian. Maka proses Inisiasi mempersiapkan kanak-kanak untuk menghayati dan menghidupi Misteri Paska. Keseluruhan inisiasi membawa satu tanda Misteri Paska, kerana Inisiasi Kristian merupakan tanda pertama di mana seseorang itu mengambil bahagian dalam kematian dan kebangkitan Kristus.

Peranan Komuniti

Ibubapa dan komuniti paroki memainkan peranan yang amat penting dalam proses inisiasi kanak-kanak terutama sekali dalam menerima kanak-kanak masuk dalam komuniti paroki. Sekiranya ibubapa tidak mampu untuk membimbing kanak-kanak mereka maka teman-teman sebaya, sponsor, penanggung dan katekis akan memainkan peranan mereka. Sememangnya melalui komunitilah kasih Tuhan yang nyata dan konkrit dialami oleh kanak-kanak. Dalam komuniti, kanak-kanak belajar untuk berdoa, untuk mengampuni, untuk merayakan dan untuk melayani.

Pembentukan Liturgi

Pengalaman liturgi merupakan aspek yang amat penting dalam proses inisiasi kanak-kanak terutama sekali upacara-upacara yang dijalankan dalam Inisiasi Kristian Dewasa: perkumpulan, penandaan dengan salib; pewartaan Sabda; penumpangan tangan, pengurapan; pembaptisan dan perjemuan roti dan anggur. Upacara-upacara ini menimbulkan pengalaman manusiawi kanak-kanak – “aktiviti komuniti, kemampuan untuk mendengar dan untuk memohon maaf, ungkapan kesyukuran, jemuan persahabatan dan perayaan.” Tugas katekesis adalah untuk mendedahkan tanda-tanda ini, melihat asal-usul mereka dalam sejarah penyelamatan kepada pengertian dalam perayaan dan kehidupan kristiani. Tanda-tanda yang digunakan dalam upacara-upacara merupakan bahan katekesis yang penting dimana seluruh komuniti mengambil bahagian.

Ke arah misi

Proses inisiasi juga membawa kanak-kanak kearah misi. Dalam proses ini kanak-kanak seharusnya belajar untuk berkerjasama dengan orang lain dalam pelayanan. Pembaptisan, Penguatan dan Ekaristi mengarah ke arah misi. Kanak-kanak dalam peringkat perkembangan mereka mula keluar dari diri mereka dan melihat serta memperhatikan orang lain. Aktiviti-aktivi konkrit dan sesuai harus diberikan kepada mereka. Pertama-tama, kanak-kanak belajar mengongsikan melalui aksi konkrit kepada orang-orang miskin dan lapar, kepada alam sekitar, kepada perdamaian dan keadilan dunia, kepada keluarga dan kepada gereja.

PROSES KATEKESIS

Berpandukan kepada dasar-dasar katekesis diatas, katekumenat bukan hanya satu pendedahan dogma dan moral tetapi merupakan satu masa pembentukan menyeluruh hidup kristiani. Fokus utama proses jatekesis adalah pertobatan dan perubahan hidup.

Pre-Katekumenat

Masa Pre-Katekumenate adalah masa penginjilan: untuk mewartakan Allah yang hidup dan Yesus Kristus yang telah diutus demi penyelamatan semua (RCIA, 36). Tujuannya adalah untuk meneguhkan iman, untuk mengeratkan hubungan dengan Allah yang hadir ditengah-tengah komuniti beriman. Dimulai dengan teologi Sabda dan pengajaran singkat kepada bagaimana Sabda Allah ditulis (disesuaikan kepada situasi kanak-kanak). Pendedahan kepada sejarah penyelamatan semasa penginjilan atau perkataan akan menjelaskan tentang Misteri Kasih Allah seperti yang dinyatakan dalam penciptaan. Pembebasan Israel dan dinyatakan secara penuh melalui kematian dan kebangkitan Yesus Kristus. Yesus terus hadir dalam gereja melalui karya Roh Kudus, memanggil komuniti beriman kepada kekudusan dan kesetiaan.

Cadangan topik-topik katekesis

MASA 1: Pre-Katekumenate

A: Aku Percaya akan Allah Bapa Pencipta Langit dan Bumi

 Tuhan Allah menjadikan dunia dan segala isinya.

 Tuhan memelihara ciptaanNya

 Tuhan menjadikan lelaki (Adam) & perempuan (Hawa)

 Tuhan memberi saya hidup

 Mendalami dan menghayati “Tanda Salib” dan doa ”Bapa Kami”

B: Sejarah Penyelamatan

 Manusia jatuh dalam dosa

 Apa itu Dosa

 Kain & Abel

 Nabi Nuh

 Tuhan memanggil Abraham

 Abraham & anaknya Ishak (Abraham Bapa Iman)

 Yakob & anak-anakNya

 Yusuf & saudara-saudaranya

 Orang-orang Israel menderita di Mesir

 Tuhan memanggil Musa

 Orang Israel keluar dari Mesir

 Perjanjian di gunung Sinai

 10 Firman Tuhan (10 hukum kasih)

 Kasihilah Tuhan AllahMu,

 Kasihilah sesamaMu,


Katekumenate

Katekesis yang diberikan pada masa katekumenat harus disesuaikan dengan tahun liturgi dan harus disokong oleh perayaan Sabda agar katekesis sentiasa dijalankan dalam suasana doa.

Upacara-upacara, doa dan Sabda Allah merupakan sumber utama katekesis. Dalam menyampaikan katekesis, para katekis perlu melihat upacara perayaan Sabda, pengusiran setan, pemberkatan, pengurapan dan penyerahan Aku Percaya dan Bapa Kami sebagai sumber dalam katekesis mereka. Sabda yang diwartakan setiap minggu merupakan fokus utama dalam katekesis. Dalam masa yang sama katekesis tentang Aku Percaya dan Bapa kami harus diberikan kepada katekumen sebelum upacara penyerahan Aku Percaya dan Bapa Kami dijalankan.


Cadangan topik-topik katekesis

MASA 2: Katekumen

A: Aku Percaya akan Yesus Kristus

 Maria menerima khabar dari malaikat Gabriel

 Yohanes Pembaptis

 Maria melawati Elizebeth

 Mendalami dan menghayati doa ”Salam Maria”

 Kelahiran Yesus

 Yesus Putera Allah yang menjadi manusia (Zaman kanak-kanak Yesus sebagai anak tukang kayu)

 Yesus di baptis

 Yesus melakukan kehendak Bapa

 Mujizat-mujizat Yesus

 Perumpamaan-perumpamaan Yesus

 Yesus mengajar kita untuk berdoa ”BAPA KAMI”

 Yesus mengajar kita untuk mengasihi (mengampuni)

 Yesus menderita untuk kita

 Yesus mati untuk kita

 Yesus bangkit

 Yesus akan kembali

 Kehidupan kekal (surga)


B: Aku Percaya akan Roh Kudus, Gereja Katolik yang Kudus

 Yesus menjanjikan Roh Kudus

 Pentekosta

 Gereja Katolik (Umat Allah, Tubuh Kristus)

 Hierarki Gereja (perkenalkan Peranan Sri Paus, Uskup, Paderi, religious, umat awam)

 Gereja Tempatan (sejarah Diosis Kota-Kinabalu)

 Perkenalkan VISI Diosis

 Perkenalkan MISI Diosis

 Memperkenalkan 7 sakramen

 Penghayataan Doa ”Aku Percaya”

 Penghayatan Doa ”Bapa Kami”


Penyucian dan Penerangan

Katekesis dalam masa penyucian dan penerangan berlangsung sepanjang musim Pra-Paska. Masa ini merupakan persiapan terakhir sebelum mereka menerima pembaptisan. Tumpuan katekesis pada tahap ini adalah Injil yang diwartakan setiap hari minggu (bacaan Tahun A) dimana tertumpuhkan kepada pertobatan dan pembaharuan. Pada dua minggu pertama pra-paska mengingatkan kepada katekumen akan erti tahap pembentukan mereka (penyucian dan penerangan). Pembacaan-pembacaan berfokuskan pada percubaan dipadang gurun (penyucian) dan trasfigurasi / wajah Yesus berubah (penerangan). Pembacaan minggu ketiga, keempat dan kelima yang diambil dari Injil Yohanes menjelaskan tentang tanda-tanda pembaptisan – air, cahaya dan hidup. Sebagai tambahan kepada perayaan liturgi Sabda, upacara tobat juga merupakan bahan katekumen yang mana semua komuniti parodi mengambil bahagian.


Cadangan topik-topik katekesis

MASA 3: Penyucian & Penerangan

A: Pertobatan dan Pembaharuan

 Penghayatan Sakramen Pertobatan

 Pembaharuan dan perubahan hidup

 Sakramen Pembaptisan (Erti - Air )

 Sakramen Pembaptisan (Erti – Cahaya/lilin)

 Sakramen Pembaptisan (Kehidupan Baru)

 Retret Persiapan sebelum menerima sakramen inisiasi.

Mystagogi

Katekesis berpusatkan kepada Sabda Tuhan setiap Ahad (sepanjang musim Paksa). Bacaan Mingguan membantu kanak-kanak yang baru dibaptis untuk mendalami iman mereka. Gambaran tentang Cahaya, Roti, gembala membawa kanak-kanak untuk menghayati janji yang mereka ungkapkan ketika mereka dibaptis. Pada masa inilah juga mereka didedahkan tentang kehidupan mengereja dan membawa mereka menyedari bahawa mereka juga mempunyai peranan dalam perkembangan gereja/paroki.

Cadangan topik-topik katekesis

MASA 4: Mistagogi (Pendalaman Iman)

• Menghadiri perayaan Ekaristi setiap Minggu

• Renungan & Perkongsian Sabda Tuhan

• Menghayati Ekaristi

 Tahun Ekaristi

 Mengenal pasti tanda-tanda yang digunakan dalam perayaan Ekaristi

 Menghayati perjalanan Misa Kudus

• Kehidupan mengereja (tanggungjawab baptisan baru sebagai anak-anak Tuhan)

 Melibatkan diri dalam kehidupan gereja/paroki


Note: Selepas pentekosta kanak-kanak akan mengikuti Pertemuan Minggu Gembira.