This Module Will Challenge Students to Seek Ways to Bring About the Kingdom of God Through

Stage 3 Module

Module Focus

This module will challenge students to seek ways to bring about the Kingdom of God through living out the virtues such as compassion, love, and forgiveness. Their call to mission will require them to find ways to bring Christ’s love to those who are least loved as expressed in the core scripture, Mt 25:34-40. They will be challenged to develop ideas and actions to continue the mission of Jesus in their own lives, in the broader community and global context. Students will learn that Christians are nourished for a journey of life and mission through liturgy, in particular the rites of the church. Sacramental rites celebrate and nourish us for the special times and ‘everyday-ness’ of our lives. This module culminates in a missioning rite that is non-sacramental, which nourishes and celebrates the Christian call to mission as disciples of Jesus.

Outcomes

PS S3.4b:Explains how Catholics are nourished and sustained as they reach out in service to others
GRHD S3.1a Identifies and expresses ways in which God calls all to share in the work of creating and renewing the Kingdom of God
J S3.2b Identifies those for whom Jesus shows particular concern

Learn About

Learn To

PS S3.4b:

Ways that celebration of prayer and liturgy will strengthen and sustain Christian life.

GRHD S3.1a:

The concept of Kingdom of God and servant leadership
Equality in the eyes of God
The Holy Spirit inspiring Christians to create and renew the world
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

/ PS S3.4b:

Make connections between the mission of the Church through participation in prayer and liturgy

GRHD S3.1a:

Develop and communicate an understanding of ‘Kingdom of God’
Identify ways the Kingdom of God is revealed through Jesus’ ministry
Identify ways the Holy Spirit inspires Christians to be peacemakers, bringing justice to the world
Become critically focused in their judgements

J S3.2b:

Determine and define characteristics/profile of a marginalised group or person in today’s society
Formulate and implement a plan of action to address marginalisation

DISCIPLESHIP CHALLENGE

Students are challenged to reach out and minister to others
Students are challenged to act responsibly in response to God’s call
Students are challenged to reach out to others in love as Jesus did

Catholic Discipleship

The commission to bring the Kingdom of God to all is the call to spread the word, reaching out to others in love, locally and globally. If students are moving from the local parish school into a range of secondary schools they can take with the message they have learnt in those first seven years of schooling: Christ is present in others even when we don’t recognise him. Thus students on the threshold of adolescence can be supported in their enthusiasm for world by being encouraged to act locally, to see the worth in recognising Christ in those around them, but also by being made aware of the injustices in the wider world; and being made aware that those injustices need not exist.

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.

Open

Open 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 despair

because you were treated as a “dirty immigrant”.

So I can see you in your country suffering from famine

begging 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

Mt 25: 34-40 The Judgement

Associated Scripture

James 2: 1-5 Warning against partiality ( a suitable version for children can be found at the end of this module in the Scripture Index).

Luke 13:30; Luke 17:20-21; Mark 10:15; Mark 4:26-31 (concepts of God’s Kingdom)

ScriptureIn Context:

Mt 25:34-50: The scripture known as ‘the Judgment” is seen as a culmination and explanation to the parables already told in Matthew’s gospel.The Day of Judgement will reveal who showed true compassion and mercy to others. Jesus teaches us a very important lesson about loving and taking responsibility for others. God will judge us not only for the wrong we have done but also for what we have failed to do. Now is the time of God’s mercy for seeking his help and grace to walk in this way of love. As people of God, we should try to love as God loves and live equally with all.

James 2:1-5: James’ epistle was probably addressed to Jewish/ Christian audiences. Here, St James professes that those who show faith in Christ must not judge persons on account of mere outward circumstances and appearances. The poorest person can be richest in faith. It is the role of disciples of Christ to accept and reach out to the marginalised.

Compendium of the Catechism of the Catholic Church

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. 1881-82, 1892-93 The Human Community

Compendium #What is the relationship between the person and society?

nn. 1886-89, 1895-96The Human Community

Compendium # What else is required for an authentic human society?

nn.1913-17, 1926 Participation in Social Life

Compendium # How does one participate in bringing about the common good?

nn. 830-856 The Church is Catholic

Compendium # 166 Why is the Church called “Catholic”?

nn. 1700-1709 (Hu)man: The image of God

Compendium # 358 What is the root of human dignity?

nn. 1928-1948Social justice

Compendium # 411 How does society ensure social justice?

Background for the Teacher

The 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 synoptic gospels (Matthew, Mark and Luke) use the concept of the Kingdom of God as the central theme for Jesus’ life and mission. The kingdom is revealed in the person of Jesus in narratives of these gospels, in particular through miracle stories and parables.

Matthew’s Gospel shows Jesus working very hard to get through to those listening that he is speaking about both the here and now and the future; that the Reign of God starts here and is completed in heaven: that what we do is inextricably linked with the completion of the Kingdom. In his parables, explanations and action he makes it explicit that the Kingdom is a Kingdom of justice and peace. The task for the Christian is to build such a Kingdom here and now and enjoy its fruits in heaven.

St Paul also talks about the kingdom. In his letter to the Romans (14:17), he describes a kingdom that is characterised by righteousness, peace and joy in the Holy Spirit.

The Kingdom of God 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.

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.

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 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 Agencies

Organisations such as Caritas, Catholic Mission, St Vincent de Paul and Mission Australia carry on work which has been going on for centuries. Today they are doing the work that we in the Western world consider should be done by governments; but such government intervention has been relatively recent and, it would seem, short-lived. It has been the Church, mostly though religious orders, often founded for that specific purpose, that has carried out the charitable work modelled and taught by Jesus.

There are, of course, other organisations that do similar aim work to agencies of the Catholic Church. At times our Catholic agencies work in partnership with these other organisations, particularly in times of crisis. At other times, though, the work of other organisations can come into conflict with Catholic teaching, particularly where organisations are founded on a humanist philosophy rather than on the Gospels.

While the Catholic Church does not seek to be high-minded about its approach its agencies try to limit the amount of money spent on advertising. This means that its agencies often have a much lower profile than other more visible charitable organisations. Similarly, the Church has raised questions about some of the methods distributing aim to those in need. In particular, the practice of sponsoring individual children has been called into question as it tends to single out individuals to the exclusion of others.

In this short module, therefore, the focus should be on exposing children particularly to the work of Catholic agencies so that children in Catholic schools know that the mission of the Church is being carried on in very practical ways by the Church.

Catholic Discipleship

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:

1. The Dignity of the Human BeingThis 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.Solidaritybecause 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. Participationpeople 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.