Rel ig ious Educat ion Modu les – Year 5 M iss ion ing R i te - Rel ig ious Educat ion Modules – Year 5 Miss ion ing R i te - Rel ig ious Educat ion Modu les – Year 5 Miss ion ing R i te - Rel ig ious Educat ion Modu les – Year 5 M iss ion ing R i te - Rel ig ious Educat ion Modu les – Year 5 M iss ion ing R i te - Rel ig ious Educat ion Modules – Year 5 Miss ion ing R i te - Re l ig ious Educat ion Modu les – Year 5 Miss ion ing R i te - Rel ig ious Educat ion Modu les – Year 5 M iss ion ing R i te - Rel ig ious Educat ion Modu les – Year 5 M iss ion ing R i te - Rel ig ious Educat ion Modules – Year 5 Miss ion ing R i te - Rel ig ious Educat ion Modu les – Year 5 Miss ion ing R i te - Rel ig ious Educat ion Modu les – Year 5 M iss ion ing R i te - Rel ig ious Educat ion Modu les – Year 5 M iss ion ing R i te - Re l ig ious Educat ion Modules – Year 5 Miss ion ing R i te - Rel ig ious Educat ion Modu les – Year 5 Miss ion ing R i te - Rel ig ious Educat ion Modu les – Year 5 M iss ion ing R i te - Rel ig ious Educat ion Modu les – Year 5 M iss ion ing R i te - Rel ig ious Educat ion Modules – Year 5 Miss ion ing R i te - Rel ig ious Educat ion Modu les – Year 5 Miss ion ing R i te - Rel ig ious Educat ion Modu les – Year 5 M iss ion ing R i te - Re l ig ious Educat ion Modu les – Year 5 M iss ion ing R i te - Rel ig ious Educat ion Modules – Year 5 Miss ion ing R i te - Rel ig ious Educat ion Modu les – Year 5 Miss ion ing R i te - Rel ig ious Educat ion Modu les – Year 5 M iss ion ing R i te - Rel ig ious Educat ion Modu les – Year 5 M iss ion ing R i te - Rel ig ious Educat ion Modules – Year 5 Miss ion ing R i te - Rel ig ious Educat ion Modu les – Year 5 Miss ion ing R i te - Re l ig ious Educat ion Modu les – Year 5 M iss ion ing R i te - Rel ig ious Educat ion Modu les – Year 5 M iss ion ing R i te - Rel ig ious Educat ion Modules – Year 5 Miss ion ing R i te - Rel ig ious Educat ion Modu les – Year 5 Miss ion ing R i te - Rel ig ious Educat ion Modu les – Year 5 M iss ion ing R i te - Rel ig ious Educat ion Modu les – Year 5 M iss ion ing R i te - Rel ig ious Educat ion Modules – Year 5 Miss ion ing R i te - Re l ig ious Educat ion Modu les – Year 5 Miss ion ing R i te - Rel ig ious Educat ion Modu les – Year 5 M iss ion ing R i te - Rel ig ious Educat ion Modu les – Year 5 M iss ion ing R i te - Rel ig ious Educat ion Modules – Year 5 Miss ion ing R i te - Rel ig ious Educat ion Modu les – Year 5 Miss ion ing R i te - Rel ig ious Educat ion Modu les – Year 5 M iss ion ing R i te - Rel ig ious Educat ion Modules – Year 5 Miss ion ing R i te - Re l ig ious Educat ion Modu les – Year 5 Miss ion ing R i te - Rel ig ious Educat ion Modu les – Year 5 M iss ion ing R i te - Rel ig ious Educat ion Modu les – Year 5 M iss ion ing R i te - Rel ig ious Educat ion Modules – Year 5 Miss ion ing R i te - Rel ig ious Educat ion Modu les – Year 5 Miss ion ing R i te - Rel ig ious Educat ion Modu les – Year 5 M iss ion ing R i te - Rel ig ious Educat ion Modules – Year 5 Miss ion ing R i te - Re l ig ious Educat ion Modu les – Year 5 Miss ion ing R i te -

Stage 3 Module

Year 5Missioning Rite

Module Focus

In this module students will develop their understanding and appreciation of Christian mission as a sharing in the mission of Jesus. Two scripture stories in this module demonstrate mission as both witness and proclamation. Jesus proclaims his mission in the story of the beginning of his

ministry (Luke 4:16-22). This Gospel is sometimes called “Jesus’ mission statement”. Jesus provides

witness to the Kingdom of God in his interaction with the Samaritan woman at Jacob’s well (John 4:1-

15, 25-28). As Jesus reached out across race, religion, culture, social status and gender, he showed

that witness is a way of being. Through these scriptures, we learn that we must be and must proclaim.

By studying the witness of Christian missionaries who proclaim the Good News of Jesus, students will

be encouraged to consider practical ways in which they can share with others in Jesus' mission to the

poor and the oppressed.

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OutcomesGRHD S3.1a Identifies and expresses ways in which God calls all to share in the work of creating and renewing the Kingdom of GodJ S3.2b Identifies those for whom Jesus shows particular concernCD S3.3b:Researches and reports on significant figures in the history of the Catholic Church

Learn About Learn ToGRHD S3.1a: The concept of Kingdom of God and servant

leadership Equality in the eyes of God The responsibility to promote justice and peace in the

world

J S3.2b: The marginalised in Jesus’ time The marginalised today Teachings of Jesus in relation to the marginalised

CD S3.3b the impact of the work of Missionaries

GRHD S3.1a: Read and critically respond to Scripture passages

focussed on Jesus’ witness and proclamation of the Good News

Identify ways the Holy Spirit inspires Christians to be peacemakers, bringing justice to the world

Become critically focused in their judgements Research Australian missionaries

J S3.2b: Determine and define characteristics/profile of a

marginalised group or person in today’s society Discuss how Christians witness and proclaim the

Good News by the way they reach out to the marginalised

Discuss how all are created equal, but the needs of the oppressed should always come first

Reflectively plan ways to witness and proclaim the Good News

CD S3.3b research those who have taken on significant roles

of mission

DISCIPLESHIP CHALLENGE

Students are challenged to act responsibly in response to God’s cal l Students are challenged to reach out to others in love as Jesus did. Students are challenged to be involved in their local fa ith community

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Catholic Discipleship

Helping students become aware of injustices in the world, and the implications of those injustices for individuals is difficult

unless it is supported by values in and around the home, and by programs at school. Showing concern for others can be

reflected in the TV shows that are watched and what sort of issues are discussed around the dinner table. Society tries to

provide simple answers to complex problems. Such responses are neither authentic not are they consistent with the gospels.

The values promoted by a society based on consumerism deserve to be questioned because they devalue the human

person made in the image and likeness of God; and they enslave those for whom Jesus offers liberation.

Prayer Focus: Social Justice Prayers

There are many prayers that have been written with a social justice focus. This prayer guides us to be witnesses (“Open my hands Lord”) and to proclaim (“Open my lips Lord”) as we serve Jesus Christ by serving other human beings.

OpenOpen my eyes Lord,

So I can see you in your dirty clothes,on the footpath holding out your hand.

So I can see you crying in despairbecause you were treated as a “dirty immigrant”.

So I can see you in your country suffering from faminebegging for help to plant, to build.

Open my lips, Lord. So that I can cry out,“That’s enough! Come, friends,We have to pick up our Christ,

And set our brothers and sisters on their feet!”

Open my hands, Lord,so we will work to make a world

where each human being has enough food and enough respect.Where every human being can shout,

“It is wonderful to be in this world.”

Singer, C and Hari, A “Open” in Experience Jesus Today 1995, Editions Du Signe, Strasbourg Cedex, France. P. 171

Core Scripture

Lk 4: 16 - 22 The Beginning of Jesus' Ministry

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Jn 4:1-15, 25-28 The Woman at the Well

Associated Scripture

Isa: 61: 1-3 The Good News of Deliverance

Lk 1: 46-55 Mary’s Song

Lk 4:22-28 Jesus is rejected at Nazareth ( the completion of the core scripture)

Scripture In Context:

Luke 4:16-28This passage is often called Jesus’ mission statement. Jesus’ proclamation of his mission emphasises the continuity between the Old and the New Testaments. His mission of dedication to the oppressed is embedded in tradition. Jesus extended the scripture of Isaiah (Isa 61:1-3) to express his mission to all those who are truly oppressed. Through Isaiah’s scripture we become aware of a God who is a God of love who entered human history, into the stuff of day to day existence. In Luke’s scripture we see how the Spirit of God was to be poured out through Jesus’ life. The Spirit of love worked through Jesus to heal wounds, free us to serve one another and choose a future. Luke established the foundation for a Jesus who works for the Kingdom in Mary’s song (the Magnificat: Lk 1:46-55) “…God gives the hungry good things to eat, and sends the rich away with nothing. He helps his servant Israel and is always merciful to his people. The Lord made this promise to our ancestors to his family forever!” At the very beginning of Jesus ministry, he made it clear that the Kingdom of God is active in our response to those who are often at the fringe of society (the poor, the captives, the blind, and the oppressed). As in Jesus’ time, we today are called to let the Spirit work in us to reach out to those on the fringe of society. The coming of the kingdom is proclaimed in the faithful following of Jesus and realised in real life struggles.Luke’s story shows that Jesus was rejected by the people of his town after his proclamation of Isaiah’s scripture. Pre-empting his rejection at Calvary, from the very beginning of his ministry, this passage of scripture demonstrates that Jesus could identify with the marginalised.

John 4:1-15, 25-28, 39-42Jesus’ discussion with the woman of Samaria is his longest discussion in the Bible. Because of long standing hatred between the Jews and Samaritans, it would not have been expected that Jesus would have spoken to the woman at the well, or even travelled through Samaria. It is a story of personal contact in a context in which such contact would have been frowned upon. In this story, John describes Jesus’ mission of love and acceptance as he reaches out to another person:

across cultures (Jewish and Samaritan cultures did not get on) with other religions ( although the Samaritans had Jewish heritage, they had

intermarried with pagans during the time of the period of the divided kingdoms when Assyria conquered Israel)

with the poor, and across gender (uncommon in Jesus’ time).

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This story is an essential story about mission as it demonstrates Jesus having the courage to cross cultural boundaries, to again answer the question, “Who is my neighbour?” with the response “everyone”.

Compendium of the Catechism of the Catholic Church

nn. 425-429 The Good NewsCompendium # 80 How is the Good News spread?

nn.541-546, 567 The Kingdom of God

Compendium # Who is invited to come into the Kingdom of God proclaimed and brought about by Jesus?

nn. 781-829 The Church-People of God

Compendium # 153 Why is the Church the “People of God”

nn. 830-856 The Church is Catholic Compendium # 166. Why is the Church called “Catholic”?

nn. 1700-1832 Dignity of the human person Compendium # 358. What is the root of human dignity?

nn. 1928-1948 Social justice Compendium # 411. How does society ensure social justice?

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Background for the TeacherThe Kingdom of God?

The concept of the Kingdom of God has been open to a range of interpretations through the ages and continues to be a difficult concept for adults – let alone children - to come to terms with. Evidence in the Gospels indicates that Jesus’ use of the term Kingdom of God led both his followers and his enemies to a similar interpretation: that he was heralding in a new temporal order.

The Kingdom is unlike the political kingdoms of this world. Those kingdoms seek power and wealth as their source of authority. The Kingdom Jesus challenges us to join is one which service is central to the authority. Just as Jesus became a servant, so too do the members of his Kingdom need to embrace a service that leads others to freedom from violence and oppression. The kingdom is always at hand because God’s compassion and mercy is always present.

It is important to understand that such service is not to be confused with servitude. It is a service that empowers other to seek the Kingdom, to seek justice, peace and freedom from the materialism (the denial of the spiritual) that dominates the world.

Luke’s Gospel presents a Jesus who identifies with the struggles of the powerless. Luke’s picture is of a Christ who is a liberator and champion of the poor and outcast. This was a new form of thinking in Jewish society. In fact, Jesus introduced a radical form of Judaism in which he challenged hypocrisy. In Jesus’ life, goodness was won out of the struggles of life. Jesus encouraged people to go back to the true spirit of love as heard in Isaiah’s word (Is 61). Jesus was a liberator, acting in human history for the Kingdom of God.

The Kingdom of God is present here and now, signalling the existence of the “…gracious, forgiving and redeeming presence of (God) in the world…This kingdom is open to all, and all are invited into it, but it is given …preferentially to those who are marginalised, that is, the poor, the afflicted, the oppressed, the captives…” (LK 4:18) (Phan, 2001, p. 4).

Equality in the eyes of God

The message, repeated over again and again in the Scriptures, is that each of us is uniquely loved by God. There are no favourites and all are deserving of the fruits of the Kingdom. Jesus’ actions modelled this and his preaching reinforced it. For those of us who profess our faith in Jesus the inequality and injustice that exist in the world is a scandal.

Jesus showed God’s love to all by reaching out in a particular way to those whom society marginalised. Mainstream Judaism in the 1st century spurned those who collaborated, mixed with or benefited from the Romans who occupied the country. For this reason tax collectors and prostitutes were alienated. But others too were excluded from Jewish society: lepers and those with mental disorders. People from other nations – particularly the Samaritans, were treated poorly. Women, in general, had little status and women who were without a husband had even less. Jesus reached out to

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all these and called them to share in God’s kingdom.

The task for us is to identify the marginalised in our society. Identifying the marginalised in our own world is the on-going task of the disciple of Jesus. It can be easy for contemporary Australians to get caught up in humanitarian ventures but ignore the marginalised around us. Modern psychology attributes much dysfunctional behaviour to feelings of isolation, abuse and rejection. Those who can be most irritating are often those who feel undervalued or dismissed. While it is important for students to be made aware of the great injustices in the world – the plight of refugees, the exploitation of women and children around the world, and the gross inequity of the distribution of wealth – it is equally important that children recognise the symptoms of injustice among those around them. This is particularly important given the tumultuous years of adolescence that lie ahead of them. No young person can ever be too sensitive towards the feelings of others.

Christian Mission

Just as Jesus called his disciples to witness to the Kingdom in a variety of ways so too today all are called to answer the call to discipleship according to the talents and abilities God gave us. For many that will mean living in the world and extending the Kingdom through the way we interact in ordinary, often secular, employment. Some Christians, however, are commissioned to move beyond the security of their homes, and sometimes their homelands, to take Christ’s message and actions to the wider world.

The Christian tradition is a missionary one. It has always sought to include all humankind in the experience and gift of the Kingdom. In the past this often resulted in cultural clashes and indeed took on the form of cultural imperialism. Unfortunately, many of the missionaries who sought to bring Christ’s name to all humankind were supported by rulers and financiers with less noble motives. The word missionary in such a context can have very negative connotations.

Today’s missionaries focus on providing services to the poor that might not otherwise be provided: health care, education and community building. In Australia and overseas this will often mean searching for solutions to the long-term effects of dislocation resulting from colonisation in previous centuries. Catholic missions are more involved in extending the Kingdom through action rather than proselytising. Even so, raising people’s consciousness about the injustice around them can frequently bring Christ’s spokespeople into conflict with those who stand to lose much by the eradication of injustice. In some cases, even today, this had led to missionaries losing their lives for their commitment to the poor and marginalised.

For most of us though, it is our lifestyle in the midst of the world that should give witness to the Kingdom. This means that our lives should be lives of compassion, of love, of forgiveness, and of seeking out ways to bring Christ’s love to those who are least loved.

Catholic Social Teaching Principles

Catholic Social teaching summarises the Church’s teachings about social justice. It is made up of three elements: principles for reflection; criteria for judgement; and guidelines for action. The principles are:

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1. The Dignity of the Human Being This is the foundation principle of CST. It emphasises the value of human life; human rights; and the equality of all persons.2. Freedom A basic human right reflecting the liberating mission of Jesus Christ.

3.The Common Good This principle illustrates that we are connected with other people. People must be concerned with the good of others, including the good of the whole human family.

4.Universal Destination of Goods The goods of creation are intended by God to be shared by all. People and nations have no right to waste resources when others are in need.

5. Rights of Workers Workers have the right to dignity, to suitable recompense and conditions and to participate in trade unions.

6.Solidarity because of our social natures, human beings have responsibilities to others, beginning with their families, and extending to their communities, their nation and the whole human family.

7. Preferential option for the Poor and Vulnerable Whilst all people are equal, we must look after those who are most vulnerable first.

8. Stewardship and Sustainability We are all managers of God’s creation. We have a duty to care for that gift for future generations. Economic interests must not override the needs of the environment.

9. Participation people have both a right and duty to participate in decisions that most directly affect them. People should be able to actively shape their own destinies.

10. Subsidiarity Responsibility is given as far as possible to those who are most directly affected by decisions. Whilst support is often needed for communities, decisions should not be overtaken by those outside the situation. This principle resists over centralism, over active government intervention, oppression and authoritarianism.

**Adapted from writing of Dr Michael Costigan at http://www.ces.org.au/ and Dr Sandie Cornish at http://www.centrecarebrisbane.net.au/

See, Judge, Act, Reflect

Since Vatican II the method of “See, Judge and Act” has been promoted as a way to read the ‘signs of the times’. It was originally used by Cardinal Cardjin in workers’ and students’ movements. It calls us to look at social justice issues firstly in our communities before seeing their place in larger issues of social justice. Action in response to social justice issues does not happen until people reflectively discern what is really happening and what is at stake. Today, the stage of “reflect” is often added to encourage continued analysis after social justice action has been put into place.

Adapted from writing of Dr Sandie Cornish at http://www.centrecarebrisbane.net.au/

Catholic DiscipleshipHelping students become aware of injustices in the world, and the implications of those injustices for individuals is difficult unless it is supported by values in and around the home, and by programs at school. Showing concern for others can be reflected in the TV shows that are watched and what sort of issues are discussed around the dinner table. Society tries to provide simple answers to complex problems. Such responses are neither authentic not are they consistent with the gospels. The values promoted by a society based on consumerism deserve to be questioned because they devalue the human person made in the image and likeness of God; and they enslave those for whom Jesus offers liberation.

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Student Context

Please adjust tasks to suit the student context of your class.

Developing the Partnership

Please make connections between the learning in this module and parents and the wider community.

Curriculum LinksIn your planning, please create links with other Key Learning Areas.

Planning a Quality Learning Sequence for your class

Quality religious education will be achieved only by deep thinking about where you are going and how you plan the learning journey to get there. Begin with the end in mind and then consider how you will build field to meet your goals. Remember that you cannot expect children to develop deep knowledge and understanding, unless you as teacher have deep knowledge and understanding yourself. According to the Quality Teaching Framework, quality teaching will occur when you ask yourself four questions: What do you want the students to learn? Why does the learning matter? What are you going to get the students to do (or produce)? How well do you expect them to do it?The suggested learning sequence has been planned through such a process. However, it cannot be written with the understanding of the student context of each class and relationship to other learning that is happening in the class. It is therefore necessary for you as teacher to plan your own unit, using this module as a support. Doing so is part of your role as an “activist professional” (a teacher who actively works to improve their professionalism).

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Suggested Teaching, Learning and Assessment Experiences

These are suggested teaching and learning experiences. The essential part of teaching this module is that you, as teacher have deep knowledge and understanding of the subject matter. Reading in depth the “Background for the Teacher” and “Scripture in Context” will give you the basic understanding you need. It is essential to use the whole module to plan your own unit. You might like to change the questions to suit your class. Your unit should be written in acknowledgement of the student context of your class. The suggested learning experiences are meant to be adapted for this purpose. You should design learning experiences for the purpose of formative and summative assessment. When designing quality learning experiences and assessments, they must address the outcomes, learning intentions and success criteria based on the enduring understandings of the module.

Witness and Proclamation in Mission

Key Concepts

K i n g d o m o f G o d o p p r e s s i o n c a p t i v i t y t r a n s f o r m a t i o n m i s s i o n o f J e s u s

c o m m i t m e n t r e j e c t i o n g l o b a l i s a t i o n m a r g i n a l i s a t i o n m i s s i o n a r i e s

n o u r i s h m e n t t h e o u t c a s t H o l y S p i r i t G o o d N e w s c h a l l e n g e

t y p e s o f p o v e r t y b a p t i s m a l p r o m i s e s c r i p t u r e d i s c i p l e s h i p h y p o c r i s y

c o m m u n i t y w i t n e s s j u s t i c e a n d p e a c e

J e s u s ’ m o d e l o f l o v e

C h r i s t i a n M i s s i o n

p r o c l a m a t i o n s o c i e t y f a i t h b l i n d n e s s C h r i s t i a n i t y

What is Important for Students to Know and Do: Relate the mission of Jesus to our own mission as his disciples today.

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Explore how the scriptures can give us the foundation for witnessing and proclaiming the Good News. Identify the action of the Holy Spirit in Christian missionaries in Australia and the world. Research the ministries started by significant figures in the Australian Church, reflecting on how missionaries witness and

proclaim the Good News. Participate actively and reflectively in mission using Catholic Social teaching Principles or the “See, Judge, Act, Reflect”

method.

Enduring Understandings: We are all created equally in the eyes of God. The Kingdom of God is here and now, challenging us to place the needs of the marginalised first. By virtue of our Baptism, all Christians have responsibility to bring about the Kingdom of God through mission by living

Jesus’ values. Jesus taught about and modelled the way in which people should treat other. This model of love is illustrated by Jesus’

call for the liberation of the oppressed, the marginalised, the poor and the weak. Christian missionaries are models of discipleship who proclaim the Good News of Jesus in both word and actions. Significant Australian people have worked to witness and proclaim the Kingdom of God, both in Australia and overseas.

Both religious orders and lay people are witnesses to Christ in their work in mission. Sharing in the mission of Jesus can lead to both personal and societal transformation.

Suggested questions

How can we share in Jesus mission by witnessing and proclaiming the Good News?

What is Jesus Mission?What does it mean to witness and proclaim the mission of Jesus?What can we learn from people who have made commitments to bringing about the Kingdom of God through mission in Australia and around the world?What roles can we have in mission today?

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Suggested Teaching, Learning and Assessment ExperiencesHow can we share in Jesus’ mission by witnessing and proclaiming the Good News?

Display the big question and explore the metalanguage of the key words:

MISSION Where do you see the word ‘mission’ in our modern context (organisations such as Catholic Mission and Mission

Australia, school Vision and Mission statements, company mission statements)? Investigate the school and Diocesan mission statements. What do you think they say about what people in those communities value and how they are expected to live within these communities?

Complete a Google search of the mission statements of multi-national companies. Look for phrases that are different from the terms used in school mission statements e.g. “customer focus”, “on-time, and on-budget.” Note where companies take on spiritual, holistic words e.g. “create value, make a difference, inspire” (Coca Cola). Ask students if they think these words match the way that the company operates and why they choose such words. Note also phrases like “better food so that people live a better life” (Nestle). Ask to which people they are referring…does this include people in developing countries? Is processed food really better food? How does Nestle treat oppressed people in regards to food production? Do you think this mission statement matches the actions of the company Nestle?

Discuss how mission statements can build a basis on which communities can develop effectively. Discuss also how mission statements can also be used to manipulate thinking in the marketplace.

Ask students to imagine that Jesus had a mission statement. Individually record words or phrases that might be included in such a statement. A good way bring the students’ ideas together is to complete a “One of us, two of us, three of us, all of us” task. Children are placed in groups of four. After they have recorded the phrases they think should be in Jesus’ mission statement, students come together in groups of four. A recorder records the answers on the sheet (see Appendix 2). Children take turns of reading their responses. If only one child has that answer then it goes under, “One of us”, if two children have the answer it goes under “Two of us” and so on. Children are reminded that it is the meaning of their responses, not direct language correlation that counts. The answers in the “All of us” are taken as the groups’ answers to the question. All groups come together, and the common answers from each group are recorded as the class concept of what might be Jesus’ mission statement.

WITNESS Discuss the concept of ‘witness’ in today’s society. It usually refers to seeing something, often officially (e.g. witnessing

an accident, witnessing a legal document such as a marriage certificate or a will). Do you think this is what we mean by the way Jesus witnessed the kingdom of God, and the way Christians are called also to do so? How did Jesus witness the Good News?

PROCLAMATION What is the difference between telling news and proclaiming news (there is generally belief and feeling behind a

proclamation, which is different from just relaying information)? Ask what difference it makes to hear someone really proclaim the readings in Mass, rather than just reading them. How did Jesus proclaim the Good News?

GOOD NEWS Discuss what we think of as Good News (something happy, winning the lottery, someone having a baby, winning at

sport). Do you think Jesus’ Good News was always about happiness or was it about the way we live our lives to bring about the Kingdom of God? If you could choose one word to describe the Good News of Jesus, what would it be? Do you think that proclaiming and witnessing the Good News may involve some hardship and pain? Did this happen for Jesus? How did this bring about hope for others?

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What is Jesus’ Mission? Reflect upon the mission statement that the class has put together as their imagination of what Jesus’ mission statement

would be. Ask children what led them to these points (stories/ sayings/actions of Jesus?) Recall the discussion about witness and proclamation, introducing the concept that we learn about Jesus mission by his witness (his actions, the way he lived) and his proclamation or teaching about how to be part of the Kingdom of God. Discuss understanding of “Kingdom of God” as taught and demonstrated by Jesus (i.e. the kingdom of God is here and now, not a political kingdom, but a kingdom of love which reaches out to the oppressed, poor, weak and marginalised).

Luke 4: Jesus’ Proclamation of the Good News Explore the Luke’s story of the beginning of Jesus’ ministry (Luke 4:16-22) which demonstrates the importance of Jesus’

proclamation of his mission from the very beginning. Highlight important aspects of this most significant scripture:

This proclamation was developed from Jesus’ knowledge of the Old Testament scriptures. These scriptures had helped to form Jesus as a person. Jesus proclamation at the beginning of his ministry was drawn from Isaiah’s teaching (Is 61:1-3) in which Isaiah reminded the Jews that God was not only there for them, but for everyone, especially those on the fringe.

This proclamation was also connected to the proclamation of his mother (Lk 1: 46-53), his first teacher who would ultimately be his first disciple. This scripture too was founded in the Old Testament, being based on Hannah’s Song (Sam 2:1-8).

Discuss the context of the story. Ask one child to read what happened after Jesus’ proclamation of Isaiah’s scripture (Luke 4:20-28).The setting of Luke’s story is Jesus’ local synagogue in Nazareth, where he was asked to read from the prophet Isaiah. It was unusual that a member of the local community was asked to read from the scriptures. It is significant that this was the beginning of Jesus’ teaching, the words of Isaiah summarised what was to be Jesus’ mission. This part of the story shows that it was okay for Jesus to read the scripture from the prophet Isaiah, but his comments about the scripture angered his listeners, “this passage of scripture has come true today, as you heard it being read ( Lk4:21).” They could not believe that the young man knew so well that he could be a prophet. In addition, Jesus implied that the Jews would not be favoured in healing. “There were many people suffering from a dreaded skin disease in Israel…yet not one of them was healed, but only Naaman the Syrian (Lk 4:27)”. This was confronting for the Jews who saw themselves as a chosen race. Imagine what it would have been like for people in the synagogue. There most likely would have been those who saw Jesus as a prophet as well as those who did not like what he said. It is significant that Jesus’ rejection showed that he himself would know what it was like to be marginalised. Complete an adapted “Beyond the Gospel” task (p.99 “Into the Deep”).

In teams, students re-read and discuss the meanings embedded in the passage. Discuss the different possible reactions of people in the synagogue.

Students divide into pairs, one as a supporter of Jesus’ view, the other as a person who did not like Jesus saying the prophecy of Isaiah had come true in Jesus. Together, make an outline of points that each would make in a dialogue about Jesus’ proclamation. The dialogue should reflect emotions such as joy, excitement, relief from the positive person and disbelief, anger, scepticism from the negative person. Students role play the discussion between the two.Teams perform the role plays for the class

Afterwards class reflect on the significance of Jesus’ proclamation for the people of his community. Include in the discussion, questions like “what would it have been like for Jesus to have been rejected by his community in Nazareth? What is it like to face rejection, especially by friends, peers or family? How was his proclamation about the outcast tied to what happened to him afterwards?”

Introduce the song,” Go Tell Everyone”( © Jim Arr Gray 1999- see words in Appendix 1), which provides a modern interpretation of this scripture (note the words from scripture “He has called me and set me apart” means that we have been called to have a special role to reach out to those on the margins of society).

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Create a class retrieval chart that identifies the marginalised groups named in the scripture in Jesus’ time and today (suggestions are written next to categories, but these should not be shown on the retrieval chart, children should enter their own ideas). They may need to research before contributing to the chart:

In Jesus’ Time, Who were …..?– Poor (those who were economically, spiritually and socially poor)

– Captives (political captives, those who were captive to psychological conditions, often expressed as being captive by demons)

– Oppressed (women, sinners, sick, poor, those who were hated e.g. Samaritans, tax collectors)

– Blind (those who are physically blind or unable to see God’s way).

Today, Who is….?– Poor (investigate different sorts of poverty in modern society. Ask how wealthy people can be poor e.g. time poor,

spiritually or emotionally poor etc.

– Captives ( those in developing countries who are captive to the greed of multinational companies, sick or disabled people who are captive in their homes, those who are captive by abusive families, those who are held captive by social, religious rules in their countries etc)

– Oppressed (many people in developing countries, those who cannot speak out in their own countries, many indigenous peoples, people who are forced into slave labour etc)

– Blind (those who are physically, socially, spiritually, psychologically blind etc).

Suggested assessment JS 3.2b: Create a jigsaw summary of Luke’s scripture (p. 78 “Into the Deep”. In each part of the jigsaw, write or draw six key points or images to summarise the main points of this passage. The jigsaw should relate the marginalised in Jesus’ time and the marginalised today.

John 4: Jesus’ Witness of the Good News Complete a reciprocal teaching activity to introduce the story of the Woman at the Well. ( An image may be found in

Appendix 3). Children silently read each paragraph. At the end of each paragraph, students have the opportunity to discuss words that they don’t understand and ask questions about the passage. Use Biblical atlases, Catholic dictionaries, pictures to build understanding. Each paragraph is then summarised. At then end of this process, students might like to reflect using the reader’s circle process (puzzles, patterns, likes, dislikes).

Discuss how this story is so significant in regards to Jesus’ witness of the Good News. Like the Luke 4 story, it is a key story about Jesus’ witness. Why? Jesus reached out:– Across cultures ( the Jews and Samaritans has shown a deep seated hatred of each other for centuries )– Across religions (the Jews would not associate with Samaritans. The Samaritans originally had Jewish heritage, but

had intermarried with pagans during the time of the Babylonian exile)– Across gender ( women were not treated with equality in Jesus’ time)– To the poor ( the Samaritan woman was probably poor)

A significant image of this scripture is that of “living water”, “whoever drinks the water I give him will never thirst”. What do you think this means? Children might like to make a banner with this significant quote. What is even more significant about this scripture is that the Samaritan woman responded to Jesus’ action to her. Jesus’ witness led to her proclamation of the Good News. She is a model for our response to Jesus’ call to mission.

Suggested Assessment JS 3.2b: Imagine that you are the Samaritan woman being interviewed. Answer the questions about your experience in meeting Jesus?

– How did you feel when Jesus spoke to you at the well?– Why was it so unusual for this Jewish man to speak to you?– What do you think Jesus meant when he said “whoever drinks the water I give him will never thirst”?

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– Why did you decide to take Jesus’ message to others?– What would you say about how people should reach out to others, especially those who are outcast?

What does it mean to witness and proclaim the mission of Jesus?

Brainstorm situations in our daily lives when we have the opportunity to act like Jesus (show witness) and proclaim the Good News (tell people about Jesus’ message). Record these. Divide students into groups. Each group is given one of these situations, they come up with ways to witness and proclaim the Good News in these situations. They role play responses. Each group presents their role play to the class.

Reflect as a class about the situations and responses that were presented by groups:– How did the groups witness the Good News by their actions?– How did the groups proclaim the Good News by their words?– How were they bringing about the Kingdom of God in their daily lives?– At our Baptism we are baptised “priest, prophet and king”. This means share to in liturgy (priest); to

proclaim the Good News (prophet); to serve others ( king, as the Kings of the Old Testament did). How were the groups showing how they live out their Baptismal promises?

Pray the Social Justice prayer, “Open”

OpenOpen my eyes Lord,

So I can see you in your dirty clothes,on the footpath holding out your hand.

So I can see you crying in despairbecause you were treated as a “dirty immigrant”.

So I can see you in your country suffering from faminebegging for help to plant, to build.

Open my lips, Lord. So that I can cry out,“That’s enough! Come, friends,We have to pick up our Christ,

And set our brothers and sisters on their feet!”Open my hands, Lord,

so we will work to make a worldwhere each human being has enough food and enough respect.

Where every human being can shout,“It is wonderful to be in this world.”

Singer, C and Hari, A “Open” in Experience Jesus Today 1995, Editions Du Signe, Strasbourg Cedex, France. P. 171

Suggested Assessment GRHD S 3.1a Reflect upon how we can bring about the Kingdom of God by our witness and proclamation ( actions and words) by :

Writing a prayer Writing a song

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Making a poster Making a Photo story or PowerPoint…or other suitable means.

What can we learn from people who have made commitments to bringing about the Kingdom of God through Mission in Australia and throughout the world? Reflect upon the previous activity as our mission in our daily lives. Brainstorm all the life contexts in which we show

mission. These would include: with our friends, at home, in our local community, in the Australian situation; and in the global situation. We can make an impact on the Australian and global situations, but some special people take on roles of mission in Australian communities and overseas.

Suggested Assessment CD S 3.3b Research Australian people who have made significant contributions to mission. Some suggestions are: Mary MacKillop, Fr Chris Riley, Irene McCormack. These may be presented in a variety of ways such as Power Points, Photo Stories, Newspaper reports etc. Present research tasks to class and parents.

Discuss what we can learn from the witness and proclamation of these people in bringing about the Kingdom of God.

What role can we have in mission today? Explain that our role in mission leads us to be reflective about what we do. We have ways to help us reflect:

o The scriptures, stories like those we have heard in this module

o Catholic Social Teaching Principles ( see Appendix 5 )

o Processes such as “See, Judge, Act, Reflect ” (see Appendix 4). This process is used by Caritas Australia in the “Be More Challenge”. This is a great resource through which children can make commitments to mission, which have been chosen reflectively. It is suggested that students explore this challenge as a way of taking on mission. The “Be More Challenge”, is an online resource which challenges us all to “Be more, not have more” (the words of Oscar Romero).Using a reflective process, we are asked to aspire to be more within ourselves, our families, our communities, nationally and globally. We are all asked to think about challenges we can set in each of these contexts. To do so, we are supported by a fantastic online resource. This resource can be found at www.bemore.org.au

Invite a speaker from an organisation such as Caritas, Catholic Mission, St Vincent De Paul or the Mercy Mission in Candela to discuss how we can have a role in mission.

As a class make a commitment to mission, either through the “Be More” challenge” or a means such as “Think Globally, Act Locally”. The commitment must have elements of both witness and proclamation. An essential part of this commitment is reflection through one or more of the means listed above (see appendices). An essential part of the reflection is moving away from a charity model ( in which we can give without ever dealing with the problem) to one of walking hand in hand with our brothers and sisters in need and realising that we are part of global problems. How can we be part of worldwide problems? ( Because we have too much, we use too much, we want too much, there is little left for people in developing countries…20% of the world’s population have 80% of the world’s resources!!!)

Children plan a liturgy to celebrate this missioning unit. Children should understand that the missioning rite modules in Years 4,5 and 6 will lead to them being commissioned as leaders in mission through the missioning rite in Year 6. There is a plan to assist planning in Appendix 6.

Review the module by reflecting in learning gained about the big question.

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Y e a r 5 M i s s i o n i n g R i t e – S t a g e 3 P a g e | 1 7

Appendix 1:“Go Tell Everyone” © Jim Arr Gray 1999

God's spirit is in my heartHe has called me and set me apartThis is what I have to doWhat I have to do

Chorus: He sent me to give good news to the poorTell prisoners that they are prisoners no moreTell blind people that they can see,And set the downtrodden freeAnd go tell everyone The news that the kingdom of God has come

Just as the Father sent meSo I'm sending out to beMy witnesses throughout the worldThe whole of the world

Don't worry what You have to sayDon't worry because on that dayGod's spirit will speak in your heartWill speak in your heart

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Appendix 2:

Appendix 3:

Y e a r 5 M i s s i o n i n g R i t e – S t a g e 3 P a g e | 1 9

All of us:

One of Us:

Two of us:

Three of us:

Jacob’s Well

Courtesy of

Appendix 4:

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See, Judge, Act, Reflect

SEE

Investigate situations in which we are called to mission. Ask questions like:

What is happening? Who is involved? Who is impacting on the situation? What do you think are the causes of the situation? What are the consequences of the situation? Is there anything happening that is hard to see? Are we blind about anything in the situation?

JUDGE

When students think they have a balanced view of the situation, they are asked to make informed judgments through questions like?

Should this situation be happening? Do you think this is right? What makes it right or wrong? Is there anything that we can do to change the situation? What are my own values, attitudes and assumptions in this situation that may be influencing the way I respond? Is this situation affected by factors such as age, race, cultural differences or similarities, class differences or similarities, religious beliefs?

ACT

The group discusses possible ways of responding to the, guided by question such as :

Is there anything you/we can do, no matter how small, to improve the situation? Is there anything more we need to find out? How can we do this? Is there anyone we can influence to improve things? What action are we going to take? What responsibility do we have as people of faith? What are some of the things that are being done?What would we like to change about ourselves or the situation?What forces (people, institutions, cultural values, etc.) are likely to oppose me/us?What forces are likely to support us?Who will we choose to work with?Who will we ask for support?What are likely implications of our actions for ourselves? for others?

REVIEW

Continual reflection is a vital part of the process . Questions to guide this reflection may include:

Did we do what we planned? Did we achieve the original purpose? Did it change the situation of any person(s)? What difficulties did we come up against? What effect did our action have on us and on others? What did we learn from the action? How did we feel before? During ? After? Is there anything we would do differently? Is there any further action we can take?

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Appendix 5:

Catholic Social teaching summarises the Church’s teachings about social justice. It is made up of three elements: principles

for reflection; criteria for judgement; and guidelines for action. The principles are:

1. The Dignity of the Human Being This is the foundation principle of CST. It emphasises the value of human life; human

rights; and the equality of all persons.

2. Freedom A basic human right reflecting the liberating mission of Jesus Christ.

3.The Common Good This principle illustrates that we are connected with other people. People must be concerned with the

good of others, including the good of the whole human family.

4.Universal Destination of Goods The goods of creation are intended by God to be shared by all. People and nations have

no right to waste resources when others are in need.

5. Rights of Workers Workers have the right to dignity, to suitable recompense and conditions and to participate in trade

unions.

6.Solidarity because of our social natures, human beings have responsibilities to others, beginning with their families, and

extending to their communities, their nation and the whole human family.

7. Preferential option for the Poor and Vulnerable Whilst all people are equal, we must look after those who are most

vulnerable first.

8. Stewardship and Sustainability We are all managers of God’s creation. We have a duty to care for that gift for future

generations. Economic interests must not override the needs of the environment.

9. Participation people have both a right and duty to participate in decisions that most directly affect them. People should be

able to actively shape their own destinies.

10. Subsidiarity Responsibility is given as far as possible to those who are most directly affected by decisions. Whilst support

is often needed for communities, decisions should not be overtaken by those outside the situation. This principle resists over

centralism, over active government intervention, oppression and authoritarianism.

**Adapted from writing of Dr Michael Costigan at http://www.ces.org.au/ and Dr Sandie Cornish at

http://www.centrecarebrisbane.net.au/

Appendix 6:

Celebration of ModulesY e a r 5 M i s s i o n i n g R i t e – S t a g e 3 P a g e | 2 2

Liturgy OutlineLi turgy Def in i t ion: “work of the peop le” ( i n t h i s c a s e - t h e c h i l d r e n )

A l i t u r gy to c e l eb r a t e mo du le l ea rn in g u su a l ly h as f ou r pa r ts o f wh ic h th es e c an c on ta i n a l l o r s om e on e o f t he s ug ge s t i on s .

B ef or e y ou b eg in s ome o th er c on s i de r a t io ns ! ! W he re w i l l t he l i t u r g y b e c e l e b ra te d? Do es n o t h av e to be c e l eb ra te d i n th e ch u r c h o r t h e c la ss ro om . Ou td oo rs i s a

p os s i b i l i t y - we a t he r pe rm i t t i n g . C on s i de r t he p la ce me n t o f c ha i r s an d s ac re d sp ac e . W ho t o i nv i t e? ( p a re n t s , s t a f f , p r i es t e t c )

W E G A T H E R : S et t i ng th e sc e n e Sa cr ed Sp ac e ( c lo th , can d l e , B ib le , i co ns e t c ) t o b e c re a t ed i n th i s p a r t . Pr oc es s io n Hy mn o r s on gs o f we lc ome We lc om e a nd i n t ro du c t i on t o ce le b r a t i on Op en in g p ra ye r

W E L I S T E N : S to r i es Fr om t he B i b l e Ou t l i n e o f wh a t h as b ee n l ea rn t Mu l t im ed i a p r es en ta t i ons Dr am at i s a t i on / d i a l og ue o f s to ry Hy mn s L i tu rg i c a l Mo ve me n t o f s to ry St o r ie s o f t h e i r l i f e a nd fa m i l i es Re la te d n a r ra t i ve s (e g Dre a m t i me s to ry )

W E R E S P O N D :R es po n d i ng t o th e s to r i e s Hy mn o r s on gs L i tu rg i c a l mo ve me n t Pr ay e r s o f I n te rc e s s i on Pr ay e r Mu l t im ed i a p r es en ta t i ons Sh ar in g w or k f r om m od u le ( e g a r t wo rk )

W E G O F O R T H :S en d i n g Fo r t h Re ce ss io n a l h ym n o r s ong s L i tu rg i c a l mo ve me n t Pr ay e r Th an k yo u s t a t e me n t

Liturgy can be followed by offer of hospitality

Possible Resources

T he r es ou rc e s i n d i c a t ed b e l ow a r e re co mm en de d to as s i s t w i t h t he t ea ch in g o f t h i s mo d u l e . P l ea se a dd o t he r s t ha t a re u se d .

Teacher

Y e a r 5 M i s s i o n i n g R i t e – S t a g e 3 P a g e | 2 3

B re th e r t on , Ba rb a r a An n . 19 97 . Y ou a nd M e Go d : P ra ye r T h em es a n d Gu id e d M ed i t a t i on s fo r Ch i l d r en , We n tw or th F a l l s : S o c i a l S c i en ce P res s .

H ar i & S in ge r , A lb e r t . 199 3 . Ex pe r ie nc e Je s u s To da y : U nd er s t an d i ng t h e Go sp e l . B ro ok v a l e : JH P Ma rk e t i n g a nd D is t r i b u t i o n .

R ee ho r s t , Ja ne . 1 99 1 . Gu i de d M ed i t a t i o n s f o r C h i l d r en 2 : H o w t o Te a ch C h i l d re n to P ra y U s i ng S c r ip tu re . U .S . A . B ro wn R O A Pu b l i s h i ng Me d i a

W hi te , O ’B r i en , To dd , Dan . 2 00 3 . I n t o th e De ep : R i ch T ea ch in g S t ra t eg ie s fo r t h e Re l i g i o us E du c a t i on C la ss ro o m. Ma ra yo ng : K .D . Pu b l i c a t i o n s .

W in to u r , R in a Ju s t I ma g i ne Se r i es 1 -4 : C r ea t i ve W ay s o f P r es en t i ng S c r ip tu re . B r i s ba n e : Mo un t j o y En te rp r i se s

W in to u r , R in a . 19 98 . S a c r ed C e l eb r a t i o ns : L i t u r g i es f o r Ch i l d r en . B r i sb an e : M ou n t j o y En te r p r i s es .

L ab Or a W or sh ip

Literature

MusicT he re a r e ma ny s on gs ab ou t m i ss io n a nd d i s c i p l es h i p . He re a re s om e su gg e s t i o ns :

As One Voice for kids.2002. Australia: Willow Connections and Openbook Publishers

“ Th e K i ng do m in Me ” Je n C ha ra d i a i n a lb um “ R e ne w Ou r He ar t s ” ©2 0 03

“ I n t he F oo ts te p s o f J es us ” A nd re w Ch in n i n a l bu m “ Ma ny R oa d s , O ne J o u rn ey ” © 2 00 7

“ Fa ce o f Go d” M a rk R au e i n a l bu m “R e s t l es s He a r t ” © 20 0 3

“ Th e Dr e a m” M ar k Ra u e i n a lb u m “ Ju s t i c e Cr ie s ” © 2 0 02

“G a t he r on t he Ro ad ” Je n C ha ra rd ia i n a l bu m “ A t t h e We l l “ © 20 07

“ I f n o t f o r t he k i ng do m” M ic h ae l Ma n g an i n a lb um “ T ru e Co lo u r s S h i ne ”© 2 0 07

“ Ra d i a t i n g Ho pe ” M ic ha e l M a ng an i n a l bu m “ T r u e Co lo u r s Sh in e ” © 20 07

“ Th e G a l i l e e So n g” F ra nk A n de rs on i n a l bu n m “ Th e Ga l i l e e so ng ” © 2 00 1

“M ak in g a D i f f e r en c e ” J ohn B ur la nd i n a l bu m “ L e t ’ s C e l eb ra te T oo ! ” © 19 98 D is cu ss

Websites

M is s i on a n d Re l i g i o u s Ed uc a t i on ( L i g h t ho us e ) h t t p : / / m i ss io na nd r e l i g io us e d uc a t i o n .d bb cs o . o r g / admin@catholicmission.org.au (email)

www.catholicmission.org.au

http://www.campaignforeducation.org/

http://www.globalgateway.net/

http://www.un.org/cyberschoolbus/poverty2000/intro.asp

http://www.caritas.org.au/education/

http://www.redcross.org.au/default.asp http://www.youthoffthestreets.com.au/

Y e a r 5 M i s s i o n i n g R i t e – S t a g e 3 P a g e | 2 4

http://www.missionaustralia.com.au/

http://www.brokenbay.catholic.org.au/

O th e r w eb s i te s

h t t p : / / w a l lw i s he r . co m/

h t t p : / / w ww .w or d l e . ne t /

h t t p : / / w ww . t ag xe do .c om /

h t t p : / / w ww .s u r ve ym on ke y . co m/h om e/

h t t p : / / w ww .n in g . c o m/

h t t p : / / w ww .w ik i s pa c e s . co m/

M ak e sh o r t a r t - i ns p i re d s t o r i e s h t t p : / / s to ry b i rd . c o m/

C ap z l es so c i a l s to ry te l l i n g h t t p : / / w ww .c ap z l e s . co m/

Literature

Useful Apps

3 Minute Retreat Sand Draw Lectio Divina Ignatian Examen

Y e a r 5 M i s s i o n i n g R i t e – S t a g e 3 P a g e | 2 5

Superbook Bible App

The Holy Bible Bible for kids The Pope App

Educreations PuppetPals Show Me Comic Maker

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