Unit 1: We Encounter Mystery
15 Hours
Unit Description
Students are introduced to the World Religions course by exploring different versions of what it means to
be human. Particular emphasis is given to enabling the students to identify an understanding rooted in
Christian Anthropology. Crucial to this activity is the development of the students’ awareness that human
beings have an innate tendency to make sense of reality. Human attempts to understand reality inevitably
lead to the limits of human reason, where we encounter Mystery, that which is ultimately unknowable and
incomprehensible. Students explore the place of religion in the quest for meaning by contrasting it with
the place of science. They examine the role of worship, magic and revelation in our response to Mystery.
A deeper understanding of religion is pursued using tools from social science and theology in order to
come to a definition of religion. Students brainstorm characteristics of a religion and are presented with
an analytic model of religion. Students design their own religion based upon this data. The position of the
Catholic Church in interfaith dialogue is examined in a series of extracts from documents. Students
become familiar with resources needed for this course and then use this information to produce a survey
report that outlines the geographic, demographic and historic contexts of the major world religions. The
unit continues with an exploration of Aboriginal Spirituality as found in Canada. After tracing the
distribution of Aboriginal communities in Canada, the analytic model of religion explored earlier in the
unit is used to examine different elements of Aboriginal Spirituality. Students use a mind map to record
this information. Students construct an Aboriginal religious artifact that reflects their belief structure in
some way. The unit concludes with a prayer celebration and the composition of a brochure. During the
unit, students will be assembling material in a portfolio that will be used in the kiosks at the end of the
course. Throughout the unit, students will be reflecting on different aspects of their learning and their
learning processes in journals.
Activity Title
Time
in
Min.
75
Learning Expectations
Assessment
Tasks
CGE 1g
HEV.01; RB2.01
Knowledge/
Understanding;
Application/
Making
Connections
Concept Attainment Exercise,
Teacher Presentation and
Discussion; Journalling
CGE 3e
PFV.02; PS2.01
HEV.03; HSV.02;
ISV.02; HE1.02
CGE 3e
HEV.01
RB2.04
Knowledge
Thinking
Communication
Application
Thinking/
Inquiry
Application/
Making
Connections
Notes from teacher
Presentation; Worldviews
Worksheet; Exercise;
Journalling
Think/Pair/Share Activity;
Notes from Teacher
Presentation; Visual Metaphor
Exercise; Journalling
1
Who are We? -What Does It
Mean To Be
Human?
2
Who Are We? - The Search for
Meaning
75
3
Tools for
Studying World
Religions: What
is a Religion?
75
1
4
5
6
7
8
9
Tools for
Studying World
Religions:
Analytic
Models
Tools for
Studying World
Religions: The
Catholic Church
in Dialogue
Tools For
Studying World
Religions:
Major Religions
of the World
Aboriginal
Spirituality:
Overview of
Aboriginal
Communities in
Canada
Aboriginal
Spirituality:
Dimensions of
Aboriginal
Spirituality
150
CGE 3e
CMV.01, PSV.01
RBV.03, RBV.04,
PS1.01; PS1.02;
RB1.01, RB2.04, RB2.05
CGE 7f
PFV.02;
PF3.04
Thinking,
Application/
Making
Connections
150
CGE3f
ISV.06
IS1.06, IS2.02, RB2.06
Knowledge
Communication
Research Tools and
Techniques Explanation,
Research Assignment.
75
CGE7e
PFV.03
RB2.03
Application
Socratic Exploration,
Brainstorming, Journalling.
225
CGE 7f
PFV.03; PSV.04
SSV.01
PF1.01; PS1.03
RB2.03; RB2.08;
RB2.09; RB3.01;
RB3.02; RB3.03; SS1.06
CGE2e
Knowledge
Understanding,
Communication
and application
Stations Activity on Aspects of
Aboriginal Spirituality. MindMapping; Journalling; Quiz
Aboriginal
Spirituality:
Creative Art
Project
150
Thinking/
Inquiry,
Communication
Application
Aboriginal Craft Activity;
Journalling.
Knowledge/
Understanding
Communication
Application
Prayer Service Based on the
Cree tradition. Reflection
activity. Students complete the
brochure.
75
PSV.15, SSV.02
Knowledge/
Understanding
Making
Connections
Brainstorm Characteristics of
Religion; Exploration of
Analytic Models; Design a
Religion Assignment;
Journalling
Exploration of Magisterial
Statements; Board Note;
Journalling
PS3.01, SS1.05.
1
0
Aboriginal
Spirituality:
Stepping
Forward in
Faith
75
Note: Expectations originating from the Institute for Catholic Education are italicized. Normal font is
used for the Ministry of Education’s expectations.
Activity: 1 Who are We? --What Does It Mean To Be Human?
Time: 75 Minutes
Description: This activity assists the students to develop a functional definition of what it means to be a
human being. Students explore various philosophical positions on what it means to be human. Particular
emphasis is given to enabling the students to identify an understanding rooted in Christian Anthropology.
Crucial to this activity is the development of the student’s awareness that human beings have an innate
2
tendency to make sense of reality. Human attempts to understand reality inevitably leads to the limits of
human reason, where we encounter Mystery, that which is ultimately unknowable and incomprehensible.
Strands & Learning Expectations
Ontario Catholic Graduate Expectation: CGE1g -- A discerning believer formed in the Catholic faith
community who understands that one’s purpose or call in life comes from God and strives to discern and
live out this call throughout life’s journey;
Strands: Religion and Human Experience; Religious Beliefs
Overall Expectation:
HEV.01 identify the function of religion in human experience;
Specific Expectation:
RB2.01 identify common problems and questions associated with the search for spiritual meaning;
Prior Knowledge and Skills: None.
Planning Notes: The teacher prepares the worksheet (Appendix 1a) beforehand.
Various groups of Concept Attainment statements, expressing certain aspects of what it means to be
human. These statements are to be grouped according to the following:
a. Rational/Idealistic
b. Physical
c. Communal d. Spiritual
This lesson is based on the Concept Attainment model of lesson planning. In this method, students are
given various specific examples or statements representing a certain concept. After reading a set of
example statements, students are asked to record the basic concept represented by the statement. Students
are encouraged to share their ideas of what the concept is. Then, they are to decide which of the offerings
made by other students is best, or if an amalgam of the suggested concepts is best. The student attains the
concept while respecting process and differences of approach. For example, if the concept is, “Humans
are Rational beings,” the teacher provides various examples of human rationality:
John is always trying to figure out why certain chemicals explode when combined.
Sarah was puzzled by Janet’s response; she had to think more about what her friend said.
Students read these examples and offer what they think the concept is. Then the students read the next set
of examples, etcetera.
It is understandable that the students will have difficulty separating the Christian statement from among
others. This is meant to show them that they need to examine Christianity further before they can think
they already know all about it. Point out that they would be more successful at this activity if it were
offered at the end of the course.
A Philosophies Handout presenting various philosophical/religious understandings of what it means to be
human. These statements are to include: Nihilism, Existentialism, Communism, Taoism, Confucianism,
Judeo-Christian, Utilitarianism, etc. (see Appendices 1a (Student Handout) and 1b (Teacher Answer Key)
Teaching and Learning Strategies:
The teacher explains that any attempt to understand religion must begin with analysis of what it means to
be human.
Individually students are given a copy of the Concept Attainment Statements and asked to record what
aspect of being human is represented in each group of statements.
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In groups students present the concepts they are offering for each group of statements. The students
must then come to consensus regarding the best way to name the concept for each group of statements.
The teacher then asks each group to report the concepts they applied to each statement. While leading a
discussion of the student suggestions, the teacher records their consensus concepts on the board. The
teacher then facilitates the attainment of the concepts where the students need assistance. The teacher
requests that each group use the concepts to develop a definition of what it means to be human. The
teacher records the groups’ offerings on the board, and develops a functional definition of what it means
to be human. A brief note outlining Christian Anthropology can be used here. Students are to understand
that human beings are rational, physical, communal, and spiritual beings.
The teacher then distributes the Philosophies Handout and explains that different people have different
ways of understanding what it means to be human. (Appendix 1a)
Students are to read the statements and identify which are Christian statements.
The Teacher explains the basic premise of each of the philosophies presented. Each of these philosophies
represents an attempt to understand who we are as human beings, and the relevance we have as
individuals. Next the teacher points out that human rationality means we seek to always understand
reality. Our search for meaning and relevance leads us to an encounter with that which is
incomprehensible. That which is incomprehensible is called Mystery, and religion is one human response
to Mystery. Science is another response.
Students are asked to record a brief Journal response to the question: What does it mean to be a human
being? What distinguishes us from animals? How are we similar?
Student Achievement: The teacher checks the Concept Attainment Handout and Philosophies Handout
for completion using a checklist. Student journals are collected for evaluation. The focus of the
assessment of expectations HEV.02 and RB 2.01 is Knowledge/Understanding and Application/Making
Connections.
Accommodations: Students with conceptual difficulties are encouraged either to read statements that
show how humans are different from animals, or to explain how human beings are different from and
similar to animals.
Resources: For student texts see Trafford, Larry. World Religions: People and Faith. Toronto, ON:
Maxwell Macmillan Canada, 1994, pp. 9-10 & 26-39; and Brodd, Jeffrey. World Religions: A Voyage of
Discovery. Winona, MN: Saint Mary’s Press, 1998, pp. 14-19.
Appendices
1a Philosophies Handout
1b Answer Key
Activity 2: Who Are We? -- The Search for Meaning
Time: 75 Minutes
Description
This activity introduces the student to the place of religion in the human quest for meaning and encounter
with Mystery. Students examine the relationship between religion and science as part of the human quest
for understanding and meaning. Students examine the differences between Opinion and Fact/Truth,
Reality and Perception/Interpretation, Objective and Subjective Reality, Inductive and Deductive
Reasoning, Faith and Religion, Knowledge and Belief. Students develop the understanding that humans
are constantly interpreting reality and our interpretation of reality is always limited by and informed by
worldviews. Various types of worldviews are presented. Students develop an understanding that science
4
and religion are both part of the inductive process by which we draw general conclusions from specific
examples or instances. These conclusions are rooted in our specific worldviews. Both are in some sense
“guesses” rooted in “theory” and “belief.” Each is rooted in our approach to that which we do not
understand – Mystery.
Students explore the role of worship, magic and revelation in our response to Mystery.
Strands & Learning Expectations
Ontario Catholic Graduate Expectation: CGE3e - A reflective and creative thinker who adopts a
holistic approach to life by integrating learning from various subject areas and experience;
Strands: Profession of Faith; Prayer and Sacramental Life; Religion and Human Experience; Research
and Inquiry Skills
Overall Expectations:
PFV.02 recognize the spiritual dimension implicit in human experience and the created world
HEV.03 evaluate religion’s place in a highly technological and scientific age;
ISV.02 distinguish between fact and opinion, belief and religion, and theory and practice, as they apply to
the study of religion;
Specific Expectations:
PS2.01recognize the importance of prayer and worship for a religious worldview
HE1.02 demonstrate an understanding of a variety of belief systems (e.g., secular humanism, materialism,
agnosticism, atheism);
Prior Knowledge and Skills: Students should be able to listen to directions and communicate ideas
effectively.
Planning Notes: The teacher prepares an overhead note outlining the difference between objective and
subjective reality. Each of the concepts below are presented as they pertain to these categories.
Objective Reality
Religion
Fact
Science
Deductive Reasoning
Practice
Knowledge
Reality
Subjective Reality
Faith
Opinion
Interpretation
Inductive Reasoning
Theory
Belief
Perception
The teacher prepares: (a) an overhead note outlining the definition of worldview, as well as the various
types of worldviews: Theocentric, Cosmocentric, Anthropocentric, Secular. (b) A handout containing a
series of statements that represent each worldview. (c) A note explaining the difference between worship
and magic in the religious response to Mystery and the role of revelation in religion.
For the Bean Activity, the teacher needs to bring a bean or large seed for each student.
For the “Take a Stand” Activity the teacher needs to prepare three signs saying: AGREE, DISAGREE, &
NEUTRAL. Also the teacher prepares a series of current controversial statements.
For the puzzle activity, the teacher arranges to have prepared a basic jigsaw puzzle (200 to 500 pieces),
and then breaks it into five packages withholding a few pieces from each package.
5
Teaching and Learning Strategies:
The teacher presents overview of the difference between objective and subjective reality as well as basic
definition of the major concepts relevant to each of these categories. The teacher leads a discussion about
how much of what we know is fact and how much of what we know is opinion or theory. Students are
asked to consider how much of what they think they know is actually belief or theory.
Students record notes from teacher presentation. Students compile a list of statements that are facts and
statements that are opinions.
The teacher points out that religion and science are part of the same observable attempt to grapple with
Mystery. The teacher outlines the response of both science and religion to Mystery:
Science
Mystery = Yet to be discovered
Mystery is the unknown that is knowable.
Mystery is a puzzle.
The response to Mystery is to solve it.
Religion
Mystery = transcendent and partially
undiscoverable
Mystery is incomprehensible.
Mystery is essence.
The response to Mystery is to celebrate & embrace
it. (worship)
The teacher outlines the difference between worship and magic in the religious response to Mystery.
The teacher points out that our response to Mystery is part of our worldview. In general a worldview is
the framework by which we interpret our present environment and reality, based on our past experiences
and knowledge. Worldviews can be individual or communal (religious/cultural). All worldviews are
partial attempts to understand Mystery. The teacher could present the Hindu Parable of the Elephant here.
The teacher then presents the various types of worldviews.
Individually, Students record notes from the teacher presentation.
The teacher, to illustrate the concepts further, invites the students to participate in three brief activities:
a.
The Bean Activity (Reality is more than what meets the eye. Reality is more than perception.):
Each student is given a bean or seed. In their journals, they are asked to briefly write a description of the
object in front of them. (Colour, Texture, Shape, etc.) Next, they record in their journals what they see
with their mind’s eye. (shoots, roots, stem, seedling, etc.) The teacher points out that the reality of the
seed is more than what is immediately grasped by the senses. Our past knowledge and experiences inform
our ability to imagine or understand more deeply the reality before us.
b.
Take a Stand (Our worldviews are limited. We need to truly listen to others to understand their
worldviews and to see our own perspective more clearly.) Three signs are posted in the classroom:
AGREE, DISAGREE, NEUTRAL. Students are told to take a stand under the sign that best describes
their feelings about various statements the teacher makes. Once a statement is read (“Smoking should be
allowed in public buildings.”) The students quietly walk to the sign they prefer. There is no talking. The
teacher then points out that a person from each group will be invited to explain why they feel as they do.
No one is to respond or offer rebuttal. The object of the exercise is to listen. Students learn that when they
listen (without the pressure to respond) they come to a new understanding of other perspectives. Students
record their response to the exercise in their journals.
c.
The Puzzle Activity (Our worldviews offer us only a partial understanding of the whole of reality.
Mystery is more than our collective worldviews can discover.) A puzzle (200-500 pieces) is assembled
before class. The puzzle is then divided into five equal sections. Each section is then systematically
6
disassembled and placed in a paper bag. Each bag is numbered from 1 to 5. The teacher then removes 3
pieces from each bag and conceals them. Students are divided into five groups and each is given a bag.
They are asked to complete their section of the puzzle, and once they have, join their sections to other
groups. Once the puzzle is complete, the teacher reveals that each group has missing pieces. The more
they worked together, the more they got the full picture. Yet, even after full cooperation, they did not
have the full picture. The teacher points out the need for communication within and among groups to get
the whole picture. Students write in their journals how this activity can be applied to the human quest to
understand our encounter with Mystery.
Student Achievement: Students are evaluated on their individual journals, and worksheets, group
interaction process skills, and oral presentation. Categories of evaluation include Knowledge, Thinking,
Communication and Application.
Accommodations: Students who have difficulty with abstract concepts will be encouraged to journal
about things they do not understand, and why it is frustrating to not be able to understand sometimes. The
teacher points out that such frustration is part of the human quest for understanding, and that we call this
unknown aspect, Mystery.
Resources: For student texts see Trafford, Larry. World Religions: People and Faith. Toronto: Maxwell
Macmillan Canada, 1994, pp. 9-10 & 26-39; and Brodd, Jeffrey. World Religions: A Voyage of
Discovery. Winona, MN: Saint Mary’s Press, 1998, pp. 14-19. Maurice Walsh, Science & Religion; See
different versions of The Blind Man and the Elephant at http://www.kheper.auz.com/realities/
blind_men_and_elephant/index.html; Rev. Clifford Elliott, “Searching for Ways to know the Infinite
Mind of God,” Toronto Star, Saturday, October 10, 1999; William Sims Bainbridge, “Is Belief in the
Supernatural Inevitable?” Free Inquiry, Spring 1988.
Activity 3 Tools for Studying World Religions: What is a Religion?
Time: 75 minutes
Description
Students examine the question, “What is a Religion?” by using insights from the Social Sciences and
Theology. The widespread phenomenon of the practice of religion through history and between cultures is
established to suggest that humans tend to be religious creatures. The notion of religion as a socially
structured response to Mystery is introduced. Students explore various metaphors for religion. By
working together on an emerging understanding of religion and its symbolic expression, students enhance
thinking and collaborative group skills. Students are asked to be attentive to the process of coming to
understand a concept (religion), thereby enhancing their reflective skills.
Strand(s) & Learning Expectations
Catholic Graduate Expectation: CGE3e A reflective and creative thinker who adopts a holistic
approach to life by integrating learning from various subject areas and experience;
Strands: Religion and the Human Experience, Religious Beliefs
Overall Expectation:
HEV.01 identify the function of religion in human experience;
Specific Expectation:
RB2.04 describe the role of faith in systems of belief;
Prior Knowledge & Skills: None Required
7
Planning Notes
The teacher may wish to review the Think/Pair/Share method. The teacher should decide on the approach
to developing the T-Chart. A T-Chart is a simple comparison chart shaped in a cross. The horizontal line
is close to the top of the vertical line. The titles of the two items being compared are placed above the
line. The descriptors or points for comparison are placed below the line on the appropriate side of the
vertical line. Either develop the ideas with the students or present the T-Chart and explain it to them by
supplying examples. Either way, consider finding concrete examples to illustrate the distinctions made.
The teacher will also need to prepare material for the visual metaphor activity. The teacher may wish to
discuss the T-Chart with the social science department in order to determine how the dichotomy between
the two approaches is overcome in those disciplines.
Teaching/Learning Strategies
The teacher introduces the topic by asking students to define religion in one sentence using the
Think/Pair/Share strategy.
Students individually, then in pairs and then in groups of four, present their one sentence definition of
religion. These definitions are recorded in journals to establish a preliminary understanding of religion.
The teacher reviews the distinction between the scientific and theological approaches to reality. The
teacher concludes by proposing a definition of religion as a socially structured response to Mystery.
Students in groups draw or construct using clay or pins and straws, a visual metaphor or symbol for
religion that reflects the different aspects of this definition. (e.g. bridge, knot, ferry, river). Students
journal to compare their definitions established at the beginning of the lesson with the understanding now
achieved.
Assessment & Evaluation of Student Achievement
The journal is assessed using the ongoing rubric for journals. The focus of the assessment of expectations
HEV.01 and RB 2.04 is Thinking/Inquiry and Application/Making Connections.
Accommodations
Students with problems with dexterity in completing the visual metaphor can be grouped with those who
are more skilled. Those who are more skilled should be sensitized to bringing out the insights from the
less dexterous students. Those requiring enrichment can research various definitions of religion in the
library to discern patterns and supplement the discussion.
Resources
Brodd, Jeffrey. World Religions: A Voyage of Discovery. Winona, MN: Saint Mary’s Press, 1998. 18-19;
Trafford, Larry. World Religions: People and Faith. Toronto, ON: Maxwell Macmillan Canada, 1994. 911.
Activity 4 - Tools for Studying World Religions: Analytic Models
Time: 150 minutes
Description
The teacher explains the notion of an analytical model and then shows examples of the application of the
analytical models in the study of religion. Students then cluster the traits of religion they have come up
with into an analytical model. Ninian Smart’s analytical model is presented in more detail. Students in
groups design their own religion using these categories and present them to the class. Students reflect
upon this activity in their journals.
8
Strand(s) & Learning Expectations
Catholic Graduate Expectation: CGE3e A reflective and creative thinker who examines, evaluates and
applies knowledge of interdependent systems (physical, political, ethical, socio-economic and ecological)
for the development of a just and compassionate society.
Strands: Profession of Faith, Prayer and Sacramental Life, Christian Moral Life, Religious Beliefs.
Overall Expectations:
CMV.01 demonstrate an understanding of the role morality plays in the human search for meaning and
purpose;
PSV.01 demonstrate a knowledge of religious worship as a response to sacred reality;
RBV.03 analyze and describe the connection between the human experience and sacred writings and oral
teachings;
RBV.04 demonstrate how practice, ritual, and symbolism are external representations of the beliefs and
principles of religion.
Specific Expectations:
PS1.01 demonstrate a knowledge of religious prayer and worship as a human response to the presence of
sacred reality;
PS1.02 understand the importance of religious symbol, celebration, and ritual in the formation of
religious communities;
RB1.01 identify the origins of various religious beliefs regarding creation, birth, death, God, destiny, and
afterlife;
RB2.04 describe the role of faith in systems of belief;
RB2.05 summarize the relationship religious symbolism has to these systems of belief in various
religions;
Prior Knowledge & Skills
None required
Planning Notes
The teacher should decide upon a strategy to discern traits from those given below. If traits are put on
cards, then these need to be prepared. If images are used, the necessary images and display method needs
preparation. Care should be taken to see that the design of a religion is an exercise in coming to
understand how religion works not as a challenge or critique of existing faith stances. Teachers using
Brodd’s book should note that his approach Smart’s most closely. He does not ignore ethical teachings or
morality but categorizes them under the heading of “ Religious Beliefs and Teachings.”
Teaching/Learning Strategies
Students as a whole class review the definition of religion from the previous class.
The teacher asks students to brainstorm traits that religions share. Several alternate strategies can be used
here. The teacher can use the concept attainment model described in Activity 1 in this unit. The teacher
would group together a set of words (e.g., Jesus Christ, Muhammad, Buddha) and challenge the student to
gather these into a category.
Or,
these words could be placed on cards. Students in groups could cluster these names into various piles and
name them.
Or,
the teacher could show a series of images using pictures or slides or a data projector or a video. These
images could stimulate the generation of clusters of categories.
The teacher processes this discussion by pointing out that these traits can be clustered into an analytical
model. The notion of an analytical model is explained. Examples of analytic models of religion are
shown. (See Appendix 2.) Ninian Smart’s analytic model is presented in more detail. (See Appendix 3)
9
Students in groups design their own religion using these categories and present them to the class. See
Appendix 4, “Design a Religion,” for a sample assignment sheet.
Individually, students reflect upon this activity in their journals by applying Smart’s model to
Christianity and evaluating how effective it is in describing the different dimensions of faith. After
evaluation, these assignments will be stored in the class portfolio to be used in the kiosks in the
culminating assignment.
Assessment & Evaluation of Student Achievement
Students will be evaluated according to a rubric on the “Design a Religion” assignment. The focus of
assessment of expectations CMV.01, PSV.01, RBV.03, RBV.04, PS1.01, PS1.02, RB1.01, RB2.04,
RB2.05 will be Thinking, Application and Communication.
Accommodations
Care should be taken to compose groups of mixed abilities so that students requiring assistance can be
helped by those who are able to give assistance. Some may need assistance in generating ideas for the
focus of religions. Students requiring enrichment can be challenged to use alternate methods of
presentation such as web site design or the use of presentation software.
Resources
Brian Rennie, Dimensional Models of Religion
http://www.westminster.edu/staff/brennie/rel15bsr.htm#models
Ninian Smart. The World's Religions (Revised). New York: Cambridge University Press, 1998. ISBN
0521637481
Appendices
1. Analytic Models of Religion
2. Ninian Smart’s Model of Religion
3. Design a Religion Assignment Sheet
Activity 5 -- Tools For Studying World Religions: The Catholic Church in Dialogue
Time: 75 minutes
Description
Teacher and students examine the binding teaching of the Second Vatican Council regarding those
principles that govern the Roman Catholic approach to other Christian communities and other religious
traditions. Several important quotations are provided from the “Declaration on the Relation of the Church
to Non-Christian Religions” (Nostra Aetate), the "Declaration on Religious Freedom" (Dignitatis
Humanae) and the "Decree on Ecumenism" (Unitatis Redintegratio). Students will consider the Church's
mission in light of the mission of Christ. Students see the importance for Catholics to understand and
appreciate other churches and religions based on the dignity of the human person and the universal saving
will of God.
Strands(s) & Learning Expectations
Catholic Graduate Expectation: 7-f A responsible citizen who respects and affirms the diversity and
interdependence of the world's peoples and cultures
Strand: Profession of Faith
Overall Expectation: PFV.02 recognize the spiritual dimension implicit in human experience and the
created world.
10
Specific Expectations: PF3.04B summarize Vatican II's Declaration on the Relationship of the Church
to non-Christian religions (Nostra Aetate) and the first chapter of Pope John Paul II encyclical
Redemptoris Missio
Prior Knowledge & Skills
Students need to know that the teaching of the Church's Magisterium is authoritative and binding for
Catholics.
Planning Notes
The teacher reviews the heart of the Second Vatican Council's teaching on religious freedom, ecumenism
and non-Christian religions. The teacher also reviews the emphasis on the Church's missionary vocation
in Redemptoris Missio. These are available on the Vatican website (www.vatican.va/phome_en.htm).
Teachers should also familiarize themselves with traditional Catholic teaching on the unicity and salvific
universality of Jesus Christ and the Church, especially as found in the Congregation for the Doctrine of
Faith Declaration, Dominus Iesus. The primary concern of the magisterium in Dominus Iesus is similar to
Redemptoris Missio, but the universality of the Church's mission (which is in no way mitigated by
interfaith dialogue) is shown to be rooted in the traditional theology of revelation concerning Jesus who is
not only the bringer of salvation, but who constitutes salvation in his own person. Teachers of world
religions have a unique opportunity to remedy relativitistic theories of religious pluralism by reasserting
the "definitive and complete character of the revelation of Jesus Christ" (Dominus Iesus, 5).
Teaching/Learning Strategies
Students and teacher examine a series of statements from several documents of the magisterium
(Appendix 5: The Catholic Church in Dialogue). Class together makes a chart highlighting the relevant
points of each document (i.e. Dignitatis Humanae, Nostra Aetate, Unitatis Redintegratio, Redemptoris
Missio).
The teacher summarizes the main points in a board note to be entered into student notebooks.
Students in a journal reflection are asked to reflect on the question "Why should someone committed to
Catholicism study other religions and other forms of Christianity?"
Assessment & Evaluation of Student Achievement
The journal reflection should be assessed using the journal checklist. The focus of assessment of
expectations PFV.02 and PF3.04 will be Thinking, Application and Communication.
Accommodations
Those students who may have difficulty with the journal reflection question might be asked a different
one, such as "How can we follow Jesus more closely by respecting other peoples' faith?"
Resources
Dignitatis Humanae available at http://www.christusrex.org/www1/CDHN/v10.html;
Nostra Aetate available at http://listserv.american.edu/catholic/church/vaticanii/nostra-aetate.html;
Unitatis Redintegratio available at http://www.christusrex.org/www1/CDHN/v13.html;
Redemptoris Missio available at http://www.cin.org/jp2ency/rmissio.html;
Dominus Iesus: http://www.vatican.va/roman_curia/congregations/cfaith/documents/
rc_con_cfaith_doc_20000806_dominus-iesus_en.html.
Appendices
5. The Catholic Church in Dialogue
11
Activity 6 Tools For Studying World Religions: Major Religions of the World
Time: 150 minutes
Description: Students become familiar with the sources of information for studying world religions as
well as obtaining an outline of the geographic, demographic, and historic contexts of the major world
religions. Students are asked to produce a report based on their research. Students compile an annotated
bibliography of sources. In their journals, students evaluate the relative merits of the differing sources of
information.
Strand(s) and Expectations:
Ontario Catholic School Graduate Expectations: CGE3f - A reflective and creative thinker who
examines, evaluates and applies knowledge of interdependent systems (physical, political, ethical,
socio-economic and ecological) for the development of a just and compassionate society.
Strands: Research and Inquiry Skills, Religious Beliefs
Overall Expectations: ISV.06 demonstrate effective collaborative group skills
Specific Expectations: IS1.06 use the Internet and other available technologies as tools in researching
topics in the study of religion, and in establishing appropriate communication with people of different
faiths, as identified by the teacher
IS2.02 effectively communicate the results of their inquiries, using a variety of methods, and forms (e.g.,
graphs, charts, diagrams, oral presentations, writing reports, essays, newspaper-style articles, videos)
RB2.06 identify significant sacred writings and/or oral teachings from various religions
Prior Knowledge and Skills: Students should have graphing and mapping skills, and be able to construct
a table. An ability to use computer programs to create graphs and tables would be an asset.
Planning Notes: The teacher makes copies of the map, graph paper, and the research handout for all
students. In the prior class the teacher reminds students to bring in drawing and graphing instruments. The
teacher should also plan the research project in collaboration with the Teacher Librarian. If an exemplary
report was produced in previous years, the teacher may use it to explain the nature of the assignment.
Teaching/Learning Strategies:
The teacher introduces the intent of the activity: the gathering of data to produce a report of an outline of
the geographic, demographic, and historic contexts of the major world religions.
Students apply the teachings from the Vatican documents examined in the previous activity to the
research project they are about to undertake. The research materials used should be free of prejudicial
language and content while respecting the integrity of the individual religions to be explored.
With the assistance of the Teacher Librarian students become familiar with the sources of information for
studying world religions.
Students in groups gather data using encyclopediae, reference books, Internet resources, journals and
any other source deemed appropriate by the Teacher Librarian.
Students individually or in pairs produce a report based on their research. They should also produce an
annotated bibliography consisting of at least five entries. These can be compiled into a class database. In
their journals, students evaluate the relative merits of various sources of information. Students complete
the research assignment in “The World’s Major Religions” in Appendix 6. After evaluation, these
assignments will be stored in the class portfolio to be used in the kiosks in the culminating assignment.
Assessment and Evaluation of Student Achievement
Student research projects are assessed using a rubric. The focus of assessment of expectations will be
ISV.06, RB2.06, IS1.06, IS2.02 Knowledge and Communication.
12
Accommodations: Students who experience difficulty with research, graphing, and visual presentation
can be paired for some or all of the steps in the research project with students who demonstrate
proficiency in these areas. Students may use an alternate form of presenting research such as concept
mapping or having taped reports. Each student should provide their own research summary. Students
requiring enrichment can be asked to compile the annotated bibliography as a word processing file or a
web site. This material can be used as an ongoing resource for students in future classes.
Resources:
Brodd, Jeffrey. World Religions: A Voyage of Discovery. Winona, Minnesota. St. Mary’s Press, 1998.
Trafford, Larry. World Religions: People and Faith. Toronto, ON: Maxwell Macmillan Canada Inc. 1994.
Austin Flannery, ed. “Decree On Ecumenism: Unitatis Redintegratio” and “Declaration On The Relation
Of The Church To Non-Christian Religions: Nostra Aetate.” in Vatican Council II : The Conciliar & Post
Conciliar Documents Wilmington, DE: Scholarly Press, 1975. Pastva, Loretta. Great Religions of the
World. Winona, Minnesota: St. Mary’s Press, 1986.
Appendices
6. Research Project – the World’s Major Religions
7. Religions of the World (Map)
Activity 7 -- Aboriginal Spirituality: Overview of Aboriginal Communities in Canada
Time: 75 minutes
Description
Teacher and students explore the identities of the many indigenous nations who make up Canada's
Aboriginal peoples. Students identify nations according to area of origin and larger cultural/linguistic
grouping. Students draw on their own experience in other classes to identify what general principles are
important to the spiritual traditions of Canada's Aboriginal peoples, namely the cosmocentric worldview
common to these traditions.
Strands(s) & Learning Expectations
Catholic Graduate Expectation: CGE7e Respects and understands the history, cultural heritage and
pluralism of today's contemporary society.
Strand: Profession of Faith, Religious Beliefs
Overall Expectations:
PFV.03 demonstrate an understanding of the ultimate questions about life as found in the Christian
tradition, in some of the major world religions, and in Canadian Native Spirituality.
Specific Expectations:
RB2.03 demonstrate an understanding of the concept of the supernatural in various belief systems (e.g.,
those of Native peoples).
Prior Knowledge & Skills
Students need to be able to read a map.
Planning Notes
Teachers can find a map of the linguistic and national groupings of Canada's Aboriginal peoples in a
typical high school atlas. This can be reproduced for students according to most Cancopy agreements.
Teaching/Learning Strategies
Teachers emphasize in a Socratic lesson the cultural and linguistic diversity of Canada's Aboriginal
peoples. This diversity also characterizes the traditions of Aboriginal spirituality. Students might consider
13
whether there might be common values among these traditions. Using their experience from other courses
- especially in the social sciences - students are asked to brainstorm to identify what these common values
might be (i.e. harmony with nature, respect for living things, identification with environment) and what
kind of worldview (i.e. cosmocentric) these various "spiritualities" represent.
Students in a Journal reflection use the class brainstorm on "common values" in the spirituality of
Canada's Aboriginal peoples as the basis of a reflection contrasting these values with contemporary
values in Canadian society.
Assessment & Evaluation of Student Achievement
The journal reflection is assessed using a checklist for application.
Accomodations
For some students, the reflection may be represented visually using contrasting drawings or collages or
use alternate modes of recording such as using a tape recorder.
Resources
Q.H. Stanford ed., Canadian Oxford School Atlas. 1998; CCCB, Let Justice Flow Like a Mighty River.
1995.
http://www.uni.ca/rcap_look.html (Royal Commission on Aboriginal Peoples)
Activity 8 – Aboriginal Spirituality: Dimensions of Aboriginal Spirituality
Time: 225 minutes
Description
Using the categories from Ninian Smart’s six-trait model of religion, students explore dimensions of
Aboriginal Spirituality as found in different Aboriginal communities of Canada. These explorations are
recorded on a mind-map. Five stations are set up representing all dimensions except teaching. (see
Planning Notes) Students not only gather data but also communicate the information graphically and
textually in mind-map format.
Strands and Learning Expectations
Ontario Catholic Graduate Expectation: CGE7f - A responsible citizen who respects and affirms the
diversity and interdependence of the world’s peoples and cultures.
Strands: Profession of Faith, Prayer and Sacramental Life; Social Structures; Religious Beliefs
Overall Expectations:
PFV.03 demonstrate an understanding of the ultimate questions about life as found in the Christian
tradition, in some of the major world religions, and in Canadian Native Spirituality;
PSV.04 identify key features of religious worship within Native Spirituality;
SSV.01 summarize the ways in which religions and the development of civilizations are interconnected.
Specific Expectations
PF1.01 demonstrate an understanding of the ultimate questions about life;
PS1.03 identify key features of religious worship within Native Spirituality;
RB2.03 demonstrate an understanding of the concept of the supernatural in various belief systems (e.g.,
those of Native peoples);
RB2.08 compare and contrast the roles sacred writings and oral teachings have in various religions;
RB2.09 identify key principles from relevant passages of sacred writings and oral teachings in various
religions;
RB3.01 categorize the practices and rituals of various religions (e.g., adhan, almsgiving, asceticism,
atonement, anointing, covenant, sacrifice, holy days, dietary laws, vision quest);
RB3.02 identify the origin and significance of various practices, rituals, symbols, and festivals;
14
RB3.03 demonstrate an understanding of the role of sign and symbol in various religions
SS1.06 identify how and why different religions express their beliefs through distinct cultural media.
Prior Knowledge & Skills
Students will be familiar with Ninian Smart’s Six Dimensions of Religion. Students should have an
understanding of the geographical regions of Canada so as to be able to locate the tribal areas.
Planning Notes
Teachers are referred to the sources in the resource section for further exploration of mind mapping.
Teachers should obtain 11 by 17 inch paper for mind maps. These fold in half to conventional binder
sized paper. They should hole-punched so that students can keep them in their notes. Examples of mindmaps from the cited resources may be shown on the overhead projector. Teachers should ask students to
bring coloured pencils to use in their mind maps. Source material for the various investigations should be
gathered. The stations need to be set up around the classroom. The class needs to be divided into five
groups. If class dynamics do not permit this type of group work, adapt the lesson to a teacher centred
approach. Students can complete their mind map after the next activity on Aboriginal Artifacts. There is
question as to the authenticity of Chief Seattle’s message. For a discussion see Chief Seattle Bibliography
http://www.borndigital.com/seatbib.htm The message is included here because it has been embraced by
many Aboriginal people as being representative of their stance toward ecological issues.
Teaching/Learning Strategies
The teacher explains the nature of mind mapping and its roots in brain hemisphere functions. The teacher
reviews the geographic distribution of Canadian Aboriginal communities based on the previous activity.
Logistical arrangements for the stations and the groups are established. Students are told that they will
record their information on mind maps. The main concepts are placed on the main lines and sub-concepts
and vocabulary are placed on tributary lines. Symbols are drawn for each idea. The teacher may wish to
find pictures of the concepts described to supplement each station.
Students rotate around the stations. They spend about 30 minutes at each station.
Station #1: Religious Experiences of the Plains Tribes.
Students use the information from Appendix 8: Plains Aboriginal Ways of Getting in Touch With the
Sacred to fill in the mind map. Students read the account of a vision quest from Brodd, World Religions:
A Voyage of Discovery, p. 30-31.
Station #2: Sacred Stories of the Inuit
Students read the article in Appendix 9: Types of Myths and put these on the mind map. They categorize
the stories found at this station into one of the five categories. They put these examples on the mind map.
Station #3: Rituals of the West Coast
Students read the article on the in Appendix 10: Characteristics of Ritual. They then read source material
on the potlatch.
Station #4: The Community of the Iroquois Confederacy
Students examine the social structure of the Iroquois Confederacy using resources cited below and plot
the information on their mind maps.
Station #5: Morality and the Environmental Ethic
Students examine and mind map the article in Appendix 11: What Can Others Learn from Aboriginal
People? Students read Chief Seattle’s Messagein Appendix 12 and Aboriginal Teachings in Appendix 13.
What values are found here? Put these on the mind map.
After evaluation, these assignments will be stored in the class portfolio to be used in the kiosks in the
culminating assignment.
15
Assessment & Evaluation of Student Achievement
The understanding of the knowledge components of all expectations will be assessed using a quiz. All the
other expectations will be assessed for understanding, communication and application using a rubric.
Accommodations
For students requiring assistance, parts of the mind map can be completed for them. If the mind map
strategy is too challenging, then they can revert to conventional note taking. For enrichment, students can
be challenged to draw a larger mind map by taping two 11 by 17 inch sheets together to form a 22 by 17
inch poster. They can put more detail on these mind maps.
Resources:
For Mind Mapping see Margulies, Nancy. On Mapping Inner Space: Learning and Teaching Mind
Mapping. Phoenix: Zephyr Press, 1991; Mind Mapper http://www.mindmapper.com; Mind Mapping
FAQ’s http://world.std.com/~emagic/mindmap.html
For Inuit myths, see Aadizookaanag http://www.kstrom.net/isk/stories/myths.html#inuitNWC; Creation
Stories http://homepages.go.com/~neon101/legends/0CreationStories.html; Caduto, Michael et al,
Keepers of the Earth Denver, CO: Fulcrum Press, 1999.
For materials on the West Coast Tribes, see North American Indians-North West Coast Cultural Area http://www.cabrillo.cc.ca.us/~crsmith/noamer_nwcoast.html and Canadian Government’s Indian and
Northern Affairs section http://www.ainc.gc.ca/pr/pub/fnc/pcf_e.html#ceremo
For materials of the Iroquois confederacy see The Six Nations-The Oldest Participatory Democracy on
Earth, http://www.ratical.org/many_worlds/6Nations/ The Great Tree of Peace,
http://www.kahonwes.com/iroquois/document1.html
Appendices
8. Plains Aboriginal Ways of Getting in Touch With the Sacred
9. Types of Myths
10. Characteristics Of Ritual
11. What Can Others Learn from Aboriginal People?
12. The Message of Chief Seattle
13. Aboriginal Teachings
Activity 9 – Aboriginal Spirituality: Creative Art Project
Time: 150 min.
Description: Students explore various forms of Aboriginal art: Dream Catcher, Mandala, Story/Medicine
Pouch, Medicine Wheel. Students chose from among these art forms to express their understanding of
Aboriginal spirituality and to reflect on the spiritual meaning they have for Aboriginal people. They
conclude by reflecting on how these art forms might be used as bearers of meaning for Catholic
Christians.
Strand(s) and Expectations
Ontario Catholic School Graduate Expectation: CGE2e - uses and integrates the Catholic faith
tradition, in the critical analysis of the arts, media, technology and information systems to enhance the
quality of life.
Strand: Prayer and Sacramental Life, Social Structures.
Overall Expectations: PSV.15 explore the connection between religious worship and art;
SSV.02 analyse the influence of religion on artistic expression;
Specific Expectations: PS3.01 explore the connection between religious worship and art;
16
SS1.05 identify ways in which religion is reflected in specific works of art, architecture, music, literature,
dance, and in dress and cuisine, and interpret their religious significance;
Prior Knowledge and Skills: Students should have an understanding of art and symbols as cultural
expressions of human spirituality.
Planning Notes: Samples of the four forms of art to be produced by the students would be an advantage
and can be found in craft stores, Aboriginal American stores, or in picture form on the Internet. Pictures
of Aboriginal art can be found in art stores, bookstores, on the net or in art magazines. Slides can be made
using special slide film. Coloured overheads could be used instead of slides. If available a LCD projector
and computer presentation program can be used to create a slide show with images from the internet. Art
material will need to be collected ahead of time to complete the project. For a list of materials see the
student handouts (Appendix 14 a-d) If the teacher is not comfortable working with these art forms, the art
teacher or a person familiar with craft making could be invited to assist the students as they create their
art.
Teaching/Learning Strategies:
The Teacher, using slides, pictures, video or actual artifacts, provides a visual presentation of Aboriginal
art forms; Medicine Wheel, Medicine Pouch, Dream Catcher, Prayer Mandala, and oils/watercolours. The
teacher discusses how Aboriginal people, like all people, use art and symbolism to express and
communicate meaning within a culture without the use of word. Much of the meaning presented in
Aboriginal art is spiritual and bears some religious significance for the people who experience it. The
teacher provides each student with directions for creating each form of art. (Appendix 14 a-d)
Students select one of the four forms of Aboriginal art. Students create the art form as described, read the
information, complete the mind map from the previous activity on teaching, and complete the journal
entry.
Through teacher directed discussion, students share what they have learned about the spiritual
significance of each of the art forms. The teacher encourages students to make links between Aboriginal
art and spirituality and Christian spirituality. If there is insufficient time to finish the craft in class, it can
be completed at home. After evaluation, these assignments will be stored in the class portfolio to be used
in the kiosks in the culminating assignment.
Optional Teacher and Students: Create a liturgy, using the article of art created by the students as
symbols of their own spiritual quest for understanding.
Optional Guest Speaker: Invite an Aboriginal Canadian artist to discuss their art with the class and to
speak about the religious significance of symbolism in Aboriginal art.
Optional Field Trip: Plan a field trip to an art exhibit featuring Aboriginal Canadian/American art.
Assessment and Evaluation of Student Achievement:
Assess the artwork for Application of new learning using a rubric. Assess the journal entry for
Thinking/Inquiry and written communication using a checklist.
Accommodations: Students requiring enrichment could research Aboriginal Canadian paintings and
present a slide show and oral presentation describing technique and form specific to Aboriginal paintings.
Journal entries could be recorded or presented in a conference for students who express difficulty with
written work. Students who are visually challenged could work with an educational assistant to complete
two forms of tactile art rather than participating in the first activity (slide, picture show). Tactile samples
of the forms to be created should be provided for the student.
17
Resources
Diagrams for making a Dream Catcher are available in craft stores or can be downloaded from the
internet at http://www.teachersfirst.com/summer/Dream Catcher.htm
Appendices
14. Making Aboriginal Artifacts
Activity 10 -- Aboriginal Spirituality: Stepping Forward in Faith
Time: 75 Minutes
Description: This activity provides the student with a prayer experience rooted in the Aboriginal
tradition. Based on the Walking Out Ceremony of the Canadian Northern Cree, this prayer experience
incorporates some symbols and activities studied to date, and invites students to begin the study of other
religions with a spirit of seeking and wisdom. The class concludes with students beginning to compile a
pamphlet that summarizes the major features of Aboriginal Spirituality.
Strands & Learning Expectations: Culminating Activity
Prior Knowledge and Skills: Concepts studied and explored in this unit.
Planning Notes: The teacher prepares for the prayer service by gathering together:
A.
B.
C.
D.
E.
F.
Incense, sweet grass, sage, and/or cedar.
Incense, charcoal and matches
Strips of paper for the words of wisdom.
Four candles
Agape, by Marty Haugen; GIA Publications, 7404 S. Mason Ave., Chicago, IL 60638.
Lyrics for Song at the Centre on Agape, by Marty Haugen; GIA Publications Inc., 7404 S. Mason
Ave., Chicago, IL 60638.
G. Various symbols and items relevant to various religions for prayer table.
H. Blanket or cloth to cover table or centre of prayer area
I. Copies of Stepping Forward in Faith (Appendix 15)
Teaching and Learning Strategies:
The teacher begins by setting up the prayer space and giving each student the relevant handouts, a
pen/pencil, and a slip of paper. The tape is set to play Song at the Center. The charcoal is heated.
When the students are settled, the teacher points out that the prayer service is meant to prepare us for the
sacred journey we are about to undertake as a community of learners.
The teacher begins to play Song at the Center. As the words of Chief Seattle are recited at the beginning
of the song, the teacher places the incense on the heated coal, or lights the sweetgrass, etc. Each
participant is then invited to participate in a Smudging ceremony that consists of waving their hands to
brush some of the smoke in their direction. This is an act of purification. Participants are encouraged to
sing along with the song once it begins. Then participants complete the Stepping Forward in Faith
prayer service (Appendix 15).
The teacher explains the role of the pamphlet as a culminating task for the unit. The pamphlet summarizes
the main features of Aboriginal Spirituality. The pamphlet is to be stored in the portfolio.
18
Student Achievement: The pamphlet is evaluated according to a rubric. This rubric uses Knowledge/
Understanding, Communication, and Application categories of evaluation and draws on expectations
allocated to this unit.
Accommodations: The teacher could form groups that represent a cross section of the various learning
styles represented in the classroom. Students who have difficulty with grammar and spelling or art should
use a computer/word processor/drawing program to complete assignments. The teacher may wish to
arrange computer time for students who do not have home computers. Students with allergies to smoke
are permitted to be excused from the ceremony.
Resources: “Song at the Centre” on Agape, by Marty Haugen; GIA Publications Inc., 7404 S. Mason
Ave., Chicago, IL 60638.
Appendix:
15. Stepping Forward in Faith by Michael Way Skinner, 1995, 2000, 2001(Appendix 15)
19
Appendix 1a
Philosophies Handout
Name: __________________________________
DIRECTIONS: Identify which of the philosophies below are Christian. Write “Yes” or “No”
in the space provided, and a brief explanation of why you drew your conclusion.
Philosophy #1: __________ Why? ____________________________________________________
To be human is to live solely to be a valuable contributing member of society. Loyalty to
one’s society is of utmost importance.
Philosophy #2: __________ Why? ____________________________________________________
To be human is to always strive for inner wisdom and spiritual fulfilment, separate from
society and family.
Philosophy #3: __________ Why? ____________________________________________________
To be human is to live to enjoy life as fully as possible, to avoid pain, and to seek pleasure.
One’s purpose in life is to get as much out of life as possible. The main thing about life is to
feel good.
Philosophy #4: __________ Why? ____________________________________________________
To be human is to always be creative. This means one must always be connected to one’s
work, and use one’s work for the betterment of society. One must ensure that my society
gives to each according to their need, and takes from each according to their ability.
Individual rights are less important than the rights of the community.
Philosophy #5: __________ Why? ____________________________________________________
To be human is to always watch out for the interests of larger society. All moral decisions
must be made for the good of the larger community. The well being of the whole outweighs
the well being of the individual. All decisions must be made on the basis of whether or not
they useful to society.
Philosophy #6: __________ Why? ____________________________________________________
To be human is live this life fully because one realizes that there is no higher purpose in life.
Once one die’s, that is it. One must live in the now.
Philosophy #7: __________ Why? ____________________________________________________
To be human is to be a person of highest dignity and treat others the way one would want to
be treated. Decisions are made out of the highest regard for human dignity. To be moral is to
always try to live a good life.
20
Philosophy #8: __________ Why? ____________________________________________________
To be human is to live in relationship with God, in whose image people are created. Because one
knows God became human, one knows that each person is particularly loved by God. One should
care for each another and work always to building the kingdom of God on earth.
Philosophy #9: __________ Why? ____________________________________________________
To be human is the show compassion for the suffering of others. It is to understand that all life is
suffering, and to develop a spirituality that frees one from suffering.
Philosophy #10: __________ Why? ___________________________________________________
To be human is to look out for one’s self. One concentrates on personal rights and achieving the
best for oneself. One’s needs and well being are more important than the needs of others and
society.
Philosophy #11: ________ Why? ______________________________
To be human is to always adapt and change in our environment. People make decisions that
advance them as a species. Science is the answer to the world’s problems, and is the source of
one’s understanding of, and control of one’s environment.
21
Appendix 1b
Philosophies Worksheet Answer Key
#1: Confucian
To be human is to live solely to be a valuable contributing member of
society. Loyalty to ones society is of utmost importance.
#2: Taoist
To be human is to strive for inner wisdom and spiritual fulfilment, separate
from society and family.
#3: Hedonist
To be human is to enjoy life as fully as possible, to avoid pain, and to seek
pleasure. Our one purpose in life is to get as much out of life as possible.
The main thing about life is to feel good.
#4: Communist
To be human is to always be creative. This means I must always be
connected to my work, and use my work for the betterment of society. I
must ensure that my society gives to each according to their need, and takes
from each according to their ability. Individual rights are less important
than the rights of the community.
#5: Utilitarian
To be human is to always watch out for the interests of larger society. All
moral decisions must be made for the good of the larger community. The
well-being of the whole outweigh the well being of the individual. All
decisions must be made on the basis of whether or not they useful to
society.
#6: Atheistic Existentialism To be human is to live this life fully because we realize there is no higher
purpose in life. Once we die, that is it. We must live in the moment.
#7: Secular Humanism
To be human is to be a person of highest dignity and treat others the way
you would want to be treated. Decisions are made out of the highest regard
for human dignity. To be moral is to always try to live a good live.
#8: Christian
To be human is to live in relationship with God, in whose image we are
created. Because we know God became one of us, we know that each
person is particularly loved by God. We should care for one another and
work always to build the kingdom of God on earth.
#9: Buddhism
To be human is to show compassion for the suffering of others. It is to
understanding that all life is suffering, and to develop a spirituality that
frees us from suffering.
#10: Individualism
To be human is to look out for yourself. I concentrate on my rights, and
achieving the best for myself. My needs and well being are more important
than the needs of others and society.
#11: Scientific Positivism
To be human is to always adapt and change to evolve in our environment.
We make decisions that advance us as a species. Science is the answer to
the world’s problems, and is the source of our understanding of, and control
of our environment.
22
Appendix 2
Analytic Models Used in Studying World Religions
Categories for
Studying
World
Religions
1
Ninian
Smart
Frank
Whaling
Brian
Rennie
Experiential
Spirituality
Epistemology
2
Mythical
Scripture/
Myth
Revelation
3
Ritual
Witness
4
Social
Ritual and
Worship
Religious
Community
5
Doctrinal
Concept
Faith
History and
Formation of a
Community of
Faith
Creed
6
7
Ethical
Ethics
Aesthetics
Ethics
Code
8
For more
The Religious
information on Experience,
each category 1996
please refer to
the sources
Social and
Political
Involvement
http://www.we
stminster.edu/
staff/brennie/r
el15bsr.htm#w
haling
Community
Larry
Trafford
Origin Story:
the Life and
Teachings of
the Founder
Cult
Jeffrey
Brodd
Religious
Experience
Sacred Stories
or Myths
Ritual and
Worship
Religious
Communities
Religious
Beliefs and
Teachings
Sacred
Entities Art
and
Architecture
http://www.we
stminster.edu/
staff/brennie/r
el15bsr.htm#w
haling
World
Religions:
People and
Faith, p.11
World
Religions: A
Voyage of
Discovery,
p16-17
23
Appendix 3
Ninian Smart’s Six Trait Model of Religion
24
Appendix 4
Design A Religion
1. RELIGIOUS EXPERIENCE
a) What is the nature of your God(s)? Name? address? distinguishing characteristics?
b) Who is your founder? Describe him, her, or it.
c) How did the founder discover God(s)?
d) Where and when did this founder live?
2. SACRED STORY
a) What is the name of your scriptures?
b) What is the table of contents of your main scripture?
3. SACRED SYMBOLS AND RITUALS
a) Design a symbol for your religion.
b) What and where are places of worship?
c) What is one sacred gesture? food? item of clothing?
d) Describe the coming of age ritual.
e) Describe prayer forms.
f) List the sequence of events in the weekly ritual.
g) Give five annual festivals.
4. COMMUNITY OF FAITH
a) What are the followers called?
b) Who are the leaders?
c) Where do people gather?
d) How are new leaders chosen?
5. RELIGIOUS TEACHING OR DOCTRINE
a) List five beliefs of this religion.
b) Explain what will happen if a teaching is disobeyed.
c) What is the afterlife?
d) What is heaven like? hell?
6. MORALITY
a) What are five virtues of this religion?
b) How is goodness rewarded and evil punished?
c) How do you teach goodness in this religion?
25
Appendix 5
Tools For Studying World Religions: The Catholic Church in Dialogue
Dignitatis Humanae, Declaration on Religious Freedom (Vatican II):
This Vatican Council declares that the human person has a right to religious freedom. This freedom
means that all men are to be immune from coercion on the part of individuals or of social groups and of
any human power, in such wise that no one is to be forced to act in a manner contrary to his own beliefs,
whether privately or publicly, whether alone or in association with others, within due limits.
The council further declares that the right to religious freedom has its foundation in the very dignity of the
human person as this dignity is known through the revealed word of God and by reason itself.
Nostra Aetate, Declaration on the Relation of the Church to Non-Christian Religions (Vatican II):
On Hinduism and Buddhism:
Thus in Hinduism, [human beings] contemplate the divine Mystery and express it through an
inexhaustible abundance of myths and through searching philosophical inquiry. They seek freedom from
the anguish of our human condition either through ascetical practices or profound meditation or a flight to
God with love and trust.
Buddhism, in its various forms, realizes the radical insufficiency of this changeable world; it teaches a
way by which [human beings], in a devout and confident spirit, may be able either to acquire the state of
perfect liberation, or attain, by their own efforts or through higher help, supreme illumination.
The Catholic Church rejects nothing that is true and holy in these religions. She regards with sincere
reverence those ways of conduct and of life, those precepts and teachings which, though differing in many
aspects from the ones she holds and sets forth, nonetheless often reflect a ray of that Truth which
enlightens all…
On Islam:
They adore the one God, living and subsisting in Himself; merciful and all- powerful, the Creator of
heaven and earth, who has spoken to [human beings]; they take pains to submit wholeheartedly to even
His inscrutable decrees…
Since in the course of centuries not a few quarrels and hostilities have arisen between Christians and
Moslems, this sacred synod urges all to forget the past and to work sincerely for mutual understanding
and to preserve as well as to promote together for the benefit of all [humankind] social justice and moral
welfare, as well as peace and freedom.
26
Tools For Studying World Religions: The Catholic Church in Dialogue
On Judaism:
The Church keeps ever in mind the words of the Apostle about his kinsmen: "theirs is the sonship and the
glory and the covenants and the law and the worship and the promises; theirs are the fathers and from
them is the Christ according to the flesh" (Rom. 9:4-5), the Son of the Virgin Mary. She also recalls that
the Apostles, the Church's main-stay and pillars, as well as most of the early disciples who proclaimed
Christ's Gospel to the world, sprang from the Jewish people.
Since the spiritual patrimony common to Christians and Jews is thus so great, this sacred synod wants to
foster and recommend that mutual understanding and respect which is the fruit, above all, of biblical and
theological studies as well as of fraternal dialogues.
Unitatis Redintegratio, Decree on Ecumenism (Vatican II)
Even in the beginnings of this one and only Church of God there arose certain rifts, which the Apostle
strongly condemned. But in subsequent centuries much more serious dissensions made their appearance
and quite large communities came to be separated from full communion with the Catholic Church-for
which, often enough, men of both sides were to blame. The children who are born into these communities
and who grow up believing in Christ cannot be accused of the sin involved in the separation, and the
Catholic Church embraces upon them as brothers, with respect and affection. For [those] who believe in
Christ and have been truly baptized are in communion with the Catholic Church even though this
communion is imperfect.
On the other hand, Catholics must gladly acknowledge and esteem the truly Christian endowments from
our common heritage which are to be found among our separated brethren. It is right and salutary to
recognize the riches of Christ and virtuous works in the lives of others who are bearing witness to Christ,
sometimes even to the shedding of their blood. For God is always wonderful in His works and worthy of
all praise.
Nor should we forget that anything wrought by the grace of the Holy Spirit in the hearts of our separated
brethren can be a help to our own edification. Whatever is truly Christian is never contrary to what
genuinely belongs to the faith; indeed, it can always bring a deeper realization of the Mystery of Christ
and the Church.
Redemptoris Missio, Encyclical Letter of Pope John Paul II
If we go back to the beginnings of the Church, we find a clear affirmation that Christ is the one Savior of
all, the only one able to reveal God and lead to God…
No one, therefore, can enter into communion with God except through Christ, by the working of the Holy
Spirit. Christ's one, universal mediation, far from being an obstacle on the journey toward God, is the way
established by God himself, a fact of which Christ is fully aware. Although participated forms of
mediation of different kinds and degrees are not excluded, they acquire meaning and value only from
Christ's own mediation, and they cannot be understood as parallel or complementary to his.
Proclaiming Christ and bearing witness to him, when done in a way that respects consciences, does not
violate freedom.
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Appendix 6
Research Assignment – The World’s Major Religions
The following is a list of the major religions of the world.
 Hinduism
 Buddhism
 Confucianism
 Taoism
 Shintoism
 Zoroastrianism
 Judaism
 Islam
 Christianity
Complete the following:
1. Conduct research using the Internet, films, periodicals, course texts, local and school library
reference materials, community organization, encyclopedias, etc. to identify sources for
information on the religions listed above
2. Create an annotated bibliography of all resources found. You should include the bibliographic
information, and a brief description of the material found and a brief comment on its quality.
3. Identify the geographical place of origin, founder/leader, number and percentage of followers in
the world, religious places, sacred texts, symbols, and name(s) for God (gods).
4. Using the map provided, colour code each religion and identify its country of origin. Provide a
legend for your colour code.
5. Using 2 separate bar graphs or one combined bar graph with colour coding and legend, to
illustrate (1) the number of followers (adherents) for each faith and (2) the percentage of
adherents to each faith in the world.
6. Create a table to present the following four (4) categories for each religion: founder, sacred
places, sacred texts, and name(s) for God or gods.
7. Create an illustrated presentation of significant symbols for each religion and label them
according to the title and the religion to which they belong. These may be hand drawn,
photocopied, scanned or downloaded from the Internet.
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Appendix 7
Base Map of the World
Permission to reproduce for classroom use only.
This map can be enlarged on the photocopier. It can also be downloaded from
http://www.eduplace.com/ss/ssmaps/wrldcoun.html
29
Appendix 8
Plains Aboriginal Ways of Getting in Touch With the Sacred.
Aboriginal people have diverse understandings of the Divine. Plains tribes refer to a single creator, such
as Wakan Tanka. Others would have a pair of creators (grandmother and grandfather) and others would
have a series of mythological animals as the supreme beings. One common feature of the sacred is that
traditional Aboriginal people see the sacred present in different elements of nature. Certain trees or
animals or places might have more power or medicine than others. Nature is inhabited with spirit beings
that can guide humans. Animals were created before humans and are seen as older brothers and sisters.
These are called Spirit Guides.
An important task for Aboriginals is to get in touch with one's personal Spirit Guide. Initially, this is done
by means of a vision quest. Males, especially at puberty but also at other times of life, make extended
stays in remote areas while fasting, praying and purifying themselves by washing in streams and pools.
Some tribes have youths staying in sweat lodges. These are small, sauna-like constructions with hot
stones in the centre upon which is poured water. The goal is to seek a vision of, or an actual encounter
with, a guardian spirit - very frequently an animal, but also possibly another mythological figure.
Establishment of contact with a guardian spirit is held to make an individual healthy, prosperous and
successful, particularly in hunting and fishing. The spirit guide could be dramatized in songs, masks,
totem poles, house paintings, facial and body painting, or in personal religious regalia.
The fasting, and sweating puts the mind in an altered state of consciousness which Aboriginals believe
makes them able to better contact the spirit world. Another form of ritual that induces visions is the
ingestion of peyote, which is a cactus root. It produces hallucinogenic visions that Aboriginals believe
puts the seeker in touch with his or her spirit guide.
Some plains Aboriginals have a ritual called a sun dance that induces a change in consciousness through
the experience of extreme pain. Participants hang from tall poles attached to pegs driven through the skin
of their chests.
Many tribes have special people whose role it is to be regularly in touch with the spirit world. This is the
Shaman or medicine men or women. Many other Aboriginal people would have religious experiences
through participation in regular rituals without any severe changes in consciousness. To the Aboriginal
person, the sacred is all around in the animals, the forest, the lakes, and the sea.
30
Appendix 9
Types of Myths
Creation myths explain the origins of the earth and individual aspects of nature. Different tribes have
different creation stories.A popular creation myth in the tribes that inhabit the Great Lakes Region
(Iroquois, Ojibwa, Ouendat) was that the creator built North America on the back of a giant turtle. This
continent was called Turtle Island.
Trickster myths explain how suffering and misery come into our lives. Raven is one such trickster.
Rather than being a devilish figure, the bird is most often seen as a lovable rogue.
Hero myths put forth an idealized image of the good and brave person. The hero goes on a journey to
find a mystical reward and return it to the people. A well known hero myth would be that of the Maid of
the Mist at Niagara Falls.
Divine myths describe how the gods came to be. As such, they are often linked with creation myths.
There are many such myths in Aboriginal Spirituality because there is belief in a multiplicity of gods.
Cultural myths explain how rituals and customs came to be. The Lakota have a myth that explains how
the flute that makes beautiful music came to their tribe.
31
Appendix 10
Characteristics of Ritual
1. Rituals recreate religious experiences. They try to make experiences vivid for followers of a religion.
Think of the Eucharist. Essentially it is a reenactment of the Last Supper. The sign of the cross reminds
us of the Crucifixion. Aborinal art such as the Petroglyphs near Peterborough, Ontario, depict
recreations of spiritually significant events.
2. Rituals put the community in touch with the past. The Mass is a communion not only with Jesus and all
other members of the church but also with deceased members of the church. However, ritual
degenerates into routine when people do not understand the meaning of the ritual actions. Ritual can
also degenerate into superstition when people misunderstand the purpose of a ritual. A superstition is a
belief that one unrelated action will magically cause another action to happen.
3. Rituals create communal identity. For example, a school uniform identifies students as part of the
school community. A turban identifies a man as a member of the Sikh community of faith. The
renewed pride in Aboriginal identity has been accompanied by an increase in ritual celebrations such
as pow-wows and sweat lodges.
4. Rituals are essentially dramatic actions. They are performances for oneself, other people and God (or
gods). Movies, TV shows and plays we see today had their origin in religious rituals. That they are
dramatic does not mean that they are false or phony, but rather that they are public actions. When an
Aboriginal person goes on a vision quest, he or she is performing a series of actions for themselves, the
community and for his or her spirit guide.
5. Rituals are symbolic actions. A symbol is something that represents a deeper reality. Many rituals
include symbols and symbols-in-action. For example, Baptism includes water and pouring water.
Sweet Grass is an Aboriginal symbol that represents Grand Mother Earth's hair. Hair represents power.
A smudging ritual involves the burning of Sweet Grass to bring about the power of Grand Mother
Earth to help purify oneself and one's community in a similar way that water is used in blessings by
Christians.
6. Rituals are symbolic celebrations. Celebrations have both a playful and a serious side to them. Think
of your birthday. The playful side is the party. The serious side is the importance of you as a friend or
relative. Rituals to be effective need an emotional component (playful side) as well as a meaning
component (serious side). A pow-wow is a Aboriginal gathering which includes many elements. It has
a playful side in the form of dance and a serious side in the meaning of the drums as the heartbeat of
the earth.
7. Rituals take many different forms and involve a variety of actions. Aboriginals celebrate life-cycle
rituals to mark important times in their lives such as vision quests when they are maturing into adults.
There are annual rituals such as a pow-wow. Different tribes may have monthly rituals, often related to
the phases of the moon. The vision quest can also be seen as a pilgrimage which is a journey
undertaken for a sacred purpose. Many rituals are performed at sacred places. Some of these places
feature a Medicine Wheel consisting of a stone circle divided into quarters. Each stone has a specific
name and purpose. This Medicine Wheel is becoming accepted by many people as a powerful symbol
for Aboriginal Spirituality. It has also taken the form of a portable symbol, similar to a crucifix.
Adapted from Joseph Stoutzenberger, Celebrating Sacraments
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Appendix 11
What Can Others Learn from Aboriginal People?
The voice of the captives of history are among the most powerful forces provoking change. From the
captive Jewish people in Babylon given voice in the Torah to the prison letters of Dietrich Bonhoeffer,
humankind has been challenged to live more justly. The voices of Aboriginal people can be regarded as
the voices of captives –or prisoners—both literally and metaphorically. This is a voice that tells its captors
that it cannot see and hear. Theirs is a prophetic voice that shows their captors a better way to be human
by not only attending more carefully to our own sacred fires but to listen to the sacred drum beat of the
earth.
Beyond the stereotypes, beyond the cultural fences built around white dominated culture, Aboriginals and
non-Aboriginals have something vital in common, our shared land. Aborignal people have a long
tradition of living in a way with the land that was characteristically harmonious and sustaining. What can
we learn from Aboriginal people that will contribute to a new way of thinking?
1. People are members of the earth community that is responsible for the well being of the earth.
2. People can enter into psychic union with the earth through mystical practices such as the vision quest
and other Aboriginal rituals.
3. People should treat the ecosystem with reverence and sacredness because not only is it essential for
human survival but also because it is the locus of a revelation of God.
4. Although there are misogynist trends within some Aboriginal Tribes (Brule Sioux: "Woman shall not
walk before man" in Erdoes and Ortiz, p.47) other tribes provide clues as to how a just relationship
between man and women might emerge. Nishanawbe women do not have to go on a vision quest because
they are more in harmony with nature than most men. Iroquois women have political power greater than
that of men.
5. The plight of Aboriginal People is a barometer of our relationships within the ecosystem. The
imprisoned Aboriginal is a symbol and a symptom not so much of the sickness of Aboriginal people but
of the spiritual and social alienation of many North Americans.
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Appendix 12
The Message of Chief Seattle
To the Government of the United States...
The President in Washington sends word that he wishes to buy our land. But how can you buy or sell the
sky? The land? The idea is strange to us. If we do not own the freshness of the air and the sparkle of the
water, how can you buy them?
Every part of this earth is sacred to my people. Every shining pine needle, every sandy shore, every mist
in the dark woods, every meadow, every humming insect. All are holy in the memory and experience of
my people.
We know the sap that courses through the trees as we know the blood that courses through our veins. We
are part of the earth and it is part of us. The perfumed flowers are our sisters. The bear, the deer, the great
eagle, these are our brothers. The rocky crests, the juices in the meadow, the body heat of the pony, and
humans, all belong to the same family.
The shining water that moves in the streams and rivers is not just water, but the blood of our ancestors. If
we sell you our land, you must remember that it is sacred. Each ghostly reflection in the clear waters of
the lakes tells of events and memories in the lives of my people. The water's murmur is the voice of my
father's father. The Rivers are our brothers. They quench our thirst. They carry our canoes and feed our
children. So you must give to the rivers the kindness you would give any brother.
If we sell you our land, remember that the air is precious to us, that the air shares its spirit with all the life
it supports. The wind that gave our grandfather his first breath also receives his last sigh. The wind also
gives our children the spirit of life. So if we sell you our land, you must keep it apart and sacred, as a
place where people can go to taste the wind that is sweetened by the meadow flowers.
Will you teach your children what we have taught our children? That the earth is our mother? What
befalls the earth befalls all the children of the earth.
This we know: the earth does not belong to humanity, humanity belongs to the earth. All things are
connected like the blood that unites us all. Humans did not weave the web of life, they are merely a strand
in it. Whatever we do to the web, we do to ourselves.
One thing we know: our God is also your God. The earth is precious to God and to harm the earth is to
heap contempt on its creator. Your destiny is a Mystery to us. What will happen when the buffalo are all
slaughtered? The wild horses tamed? What will happen when the secret corners of the forest are heavy
with the scent of many people and the view of the ripe hills is blotted by talking wires? Where will the
thicket be? Gone! Where will the eagle be? Gone! And what is it to say goodbye to the swift pony and the
hunt? The end of living and the beginning of survival.
When the last Red Man has vanished with the wilderness and our memory is only the shadow of a cloud
moving across the prairie, will these shores and forests still be here? Will there be any of the spirit of my
people left?
We love this earth as a newborn loves its mother's heartbeat. So, if we sell you our land, love it as we
have loved it. Care for it as we have cared for it. Hold in your memory the memory of the land as it is
when you receive it.
Preserve the land for all children to love it, as God loves us all. As we are part of the land, you too are
part of the land. This earth is precious to us. It is also precious to you. One thing we know: there is only
one God. No person, White or Red, can be apart. We are brothers after all.
Chief Seattle, 1852
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Appendix 13
Aboriginal Teachings
From the following quotations, determine what Aboriginal people believe in.
1. From the time Indians first set foot upon this continent, they centred life in the natural world. They are
deeply invested in the earth, committed to it both in their consciousness and in their instinct. Only in
reference to the earth can they persist in their true identity.
-N.Scott Momaday, Kiowa, 1974
2. The elders remind us of the importance of the long view when they say, "pin peyeh obe"--look to the
mountain. They use this phrase to remind us that we need to look at things as if we are looking out from
the top of a mountain, seeing things in the much broader perspective of the generations that are yet to
come. They remind us that in dealing with the landscape, we must think in terms of a ten thousand,
twenty thousand, or thirty-thousand year relationship.
-Dr. Gregory Cajete, Tewa, 1993
3. It is about respect--respect for everybody. In our understanding, the Creator made everything. That's all
we're told. And since he made everything, then you must respect everything. That's simple. And so I look
upon you, I know the Creator made you; I know that you're equal. You're equal in every way to us. And I
respect you because you are a manifestation of the Creation.
-Oren Lyons, Onondaga (Iroquois), 1992
4. We do not walk alone. Great Being walks beside us. Know this and be grateful.
-Polingaysi Qoyawayma, Hopi, 1964
5. The white man does not obey the Great Spirit, that is why we could never agree with him.
-Flying Hawk, Oglala Lakota, 1947
6. What hurts Indians most is that our costumes are considered beautiful, but it's as if the person wearing
them didn't exist.
-Rigobertha Menchu, Quiche Maya, 1990
7. Traditional people of Indian nations have interpreted the two roads that face the light-skinned race as
the road to technology and the road to spirituality. We feel that the road to technology ... has led modern
society to a damaged and seared earth. Could it be that the road to technology represents a rush to
destruction, and the road to spirituality represents the slower path that the traditional Aboriginal people
have traveled and are now seeking again? The earth is not scorched on this trail. The grass is still growing
here.
-William Commanda, Mamiwinini, 1991
8. In the absence of the sacred, nothing is sacred--everything is for sale.
-Oren Lyons, Onondaga (Iroquois), 1992
9. We can be aggressive and point our finger and be demanding. Quite often this is what society projects
us to be. Or we can be cunning and manipulative. The idea of what it takes to be a good businessman and
entrepreneur is so opposite to what it takes to be a good human being.
-Leonard George, Burrard, BC, 1992
35
10. Every life is a circle. And within every life are smaller circles. A part of our life goes full circle every
seven years. We speak of living in circles of seven.
-Barbara Means Adams, Lakota, 1990
11. We went to Geneva, the Six Nations [Iroquois], and the great Lakota Nation, as representatives of the
indigenous people of the western Hemisphere; and what was the message that we gave? "There is a hue
and cry for human rights,” they said, "for all people" And the indigenous people said, “what of the rights
of the natural world? Where is the seat for the Buffalo and the Eagle? Who is representing them here in
this forum? Who is speaking for the waters of the earth? Who is speaking for the trees and the forests?
Who is speaking for the Fish? for the Whales, for the Beavers, for our children?”
-Oren Lyons, Onondaga (Iroquois), 1990
12. Hear me! A single twig breaks, but the bundle is strong.
-Tecumseh, Shawnee, 1795
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Appendix 14a
Making Aboriginal Artifacts
Making a Mandala
Read the information about the Mandala and complete the journal entry at the end of this explanation.
Create a Mandala and place in it symbols of your coming of age
The Meaning of the Mandala
The history of the Mandala varies from tribe to tribe. For the Plains Indians, the Mandala is believed to be
a variation of the Dance Shield. When made by using various articles such as fetishes and designs,
Mandalas have a special meaning to the owner or maker. In other tribes, they were originally War Shields
made from leather, fur, wool and feather. With this shield Aboriginals believed the gods would protect
them. It has been a common belief that having a Mandala in their dwelling would bring health, prosperity
and happiness.
Today, a Mandala is a religious symbol, created as a circular image or design. The circle represents the
universe and the unity of all of creation with the Creator. The design that fills the circle may vary
according to the spirituality of the one making it.
Mandala making is a prayer form that helps us to see patterns and to recognize that God has a pattern for
each of our lives. When we examine our lives we see that there are times when everything just works out
great. When thing work out, it is like a thread connection one event to another
Journal Reflection
Reflect on the events and relationships of your life that your identified in your Mandala and explain the
connections you see between them and your relationship with God.
How to Make A Mandala
Using art paper and colouring pencils, draw a circle within a circle. The outer circle should fill the page.
The inner circles should be about one third the size of the outer circle. Divide the outer circle into three
equal sections. In the center use colours or images that reflect your relationship with God at this moment.
In each of the three sections of the outer circle, draw an image that symbolizes and important event or
relationship in your life that has helped to create the relationship with God that you presented in the inner
circle.
Mandala
37
Appendix 14b
Making Aboriginal Artifacts-Medicine Wheel
Instructions
Read the information about the Medicine Wheel and complete the journal entry at the end of this
explanation. Create an artistic rendering of a Medicine Wheel from the description and decorate the wheel
using colours and symbols that express the significance and importance of each part of the wheel.
The Meaning of the Medicine Wheel
The Medicine Wheel is an important symbol in Aboriginal American Culture. It is believed to provide
spiritual protection as well as protection from illness. It consists of a circle which represents the cycle of
life in that all life travels in a circular path. It has four spokes in the middle which represent the four
directions of north, south, east and west; the four elements of Sky, Water, Wind and Earth, the four colors
of people, and the four faces of people (physical, mental, emotional, and spiritual.) The centre of the
wheel is believed to be the centre of spiritual power. This Wheel is believed to bring good feelings and
serve as a reminder that we are one with our mother earth and each other.
Journal Reflection
Answer the following questions in your Journal: “Who or what is the source of power at the center of
your life? What are the four most important dreams, hopes or desires toward which your focus all your
power? How is your life like a path or journey? What do you think the Aboriginal Peoples of Canada
mean when they say, “all life travels in a circular path?
How to Make a Medicine Wheel
Materials … Art or poster paper, colouring pencils, compass or tracing circle (optional: the wheel could
be made using clay and decorated using acrylic paint)
Instructions are written for poster paper or similar sized art paper. If you use a smaller piece of paper,
reduce the thickness of the rim, hub and spokes to accommodate. Trace or draw a large circle that fills
most of the paper. Make a second circle approximately five centimetres inside of the first. Draw a third
circle in the center far enough from the other two to look like the hub of a wheel. Join the center circle
with the second circle using four spokes placed equal distances apart and thick enough to be illustrated
with symbols. Be sure that the spokes and the inner circle are large enough to be decorated with symbols.
The rim of the wheel should be decorated with symbols of life’s cyclical nature or one’s own life journey.
The spokes should be decorated with symbols of the four elements, faces/colours of people and/or your
four dreams or desires. The hub should contain a symbol that depicts the source of your spiritual power.
Appendix 14c
Making Aboriginal Artifacts - Dreamcatcher
Instructions
Read the information about the Dream Catcher and complete the journal entry at the end of this
explanation. Create a Dream Catcher and learn the poem below to recite to the class as a choral reading
with the other students who make Dream Catchers; or have one student recite the poem with the others act
out the meaning in mime.
I let your good dreams pass on through,
But bad dreams all I catch for you,
I’ll hold them fast till morning light,
38
Then let those bad dreams all take flight.
Dream Catcher Origins and Legend
Although Dream Catchers are made by a variety of people and Aboriginal Americans, and although there
are many stories and legends, the Ojibwe (called the Chippewa) originated the Dream Catcher. Dream
Catchers were wooden hoops of bent willow with a diameter of ten centimeteres. The centre was woven
with a web made of nettle stalk cord that was dyed red with bloodroot and wild plum inner bark. By the
early 1900’s, dark red yarn had been substituted for plant fiber in the construction of the web by the
Ojibwe.
There are many stories and legends about Dream Catchers. The Aboriginal Americans sometimes carried
them in dances and ceremonies. But Dream Catchers were normally hung over a baby’s cradleboard or
near the sleeping area in the lodge. The wise Aboriginals of the plains knew that dreams were very
meaningful. The night air would bring the dreams to their people, both good and bad. So a web was
woven of sinew, supple wood, beads and a feather, to catch the dreams as they drifted past. The good
dreams passed through the web of the Dream Catcher and floated down the beads and feathers to the
sleeper below while the bad dreams, not being as smart as the good dreams, became entangled in the web
and were held there until morning. There they would perish in the light of the new day. For children,
Dream Catchers are made of willow and sinew and they are not meant to last. Eventually the willow dries
out and the tension of the sinew collapses the Dream Catcher. The breaking of the Dream Catcher as it
ages symbolizes the temporary nature of youth. It is also customary in many parts of Canada and the
Northeastern United States to have the Dream Catchers be a teardrop or snowshoe shape.
Dream Catchers are believed to bestow pleasant dreams, good luck and a lifetime of harmony.
Journal Reflection
Read Matthew 1: 18-25 (Joseph’s dream), and respond to the following: “In your experience, how does
God communicate with you? Describe a time when you felt you were guided by a dream or an inner voice
to act in a particular way.”
How to Make a Dream Catcher
Materials … 5 inch ring, 4 yards of suede lacing, 3 yards of 1/8 inch waxed nylon string, 1 small concho,
28 pony beads, feathers, scissors, one or two clothespins.
Cut 8 feet of the suede lacing. Glue one end of the lacing to the ring. Wrap the suede lacing around the
ring until you reach the starting point. Be careful not to twist the lacing. Glue the end of the lacing to the
ring. Hold in place with a clothespin (If a hot glue gun is used you do not need to hold in place with the
clothespin).
To make the web, tie one end of the nylon string to the ring. Make 9 half hitch knots around the ring
spacing them about 11/2 inches apart. Make the last hitch a little closer to the first knot as this prevents a
large gap from forming. Keep the thread pulled snugly between the knots.
Begin the next row in the middle of the thread that you have already woven on Row 1. Continue weaving
in the same way until you have a small hole left in the center. Tie a double knot in the cord. Add a tiny
drop of glue to the knot and cut off the remaining thread when the glue dries. (see illustration below)
To make the loop to hang your dream catcher, use a 12 inch piece of suede lacing. Fold it in half and tie a
knot in the open end. At the top of the ring, attach the lacing by slipping the loop end through the ring and
then around the ring and over the knot. Pull the lacing tight to secure it in place.
39
To make the hanging section (not illustrated): Cut three 8 inch pieces of suede. Tie two 8 inch pieces of
suede lacing about on third of the way up each side of the ring using a double knot. Slip three coloured
pony beads onto each piece of lacing and secure with a knot.
Use the last 8 inch piece of lacing to attach a small concho to the top of the ring, slip 3 pony beads onto
each piece of lacing. Finish by pushing two feathers up into the beads on each piece of lacing except the
one hanging from the concho. Glue feathers if they are loose. Attach the last four feathers, two to each
side of the concho.
Source: http://www.teachersfirst.com/summer/Dream Catcher.htm
Appendix 14d
Making Aboriginal Artifacts – Medicine Pouch
Instructions
Read the information about story pouch and complete the journal entry at the end of this explanation.
Create a story bag and place in it symbols of your coming of age.
The Story Bag or Medicine Pouch
The Story Bag is a small leather pouch usually made of soft buckskin or small animal skins. In the pouch
are small, personal valuables such as tobacco, sweet grass, mineral paints and pebbles. They often were
used to carry good luck charms by Aboriginal warriors as they went into battle. East Coast Aboriginals
40
often carried sacred rocks made of crystal that were believed to be able to predict if they would be
successful in battle.
Sometimes these bags were used as medicine bags. Then they contained herbs, bark, feathers, buffalo
horn, claws, rattlesnake tails, or other medicinal or magical object. These pouches were a sign of status
and were often hung from a belt or in a special place in one’s dwelling places. The more powerful the
medicine the person could perform, the greater their status within the community.
Whatever was placed in this pouch was very carefully selected and was of great meaning to the owner.
Objects were often selected after a great search guided by a Spirit Guide or star. Often the objects were
gifts from the elders to a young person upon coming of age.
Journal Reflection
Think about your own “coming of age”, that is the time when you passed from childhood to adolescence.
What rituals and symbols were associated with the event? What meaningful objects, words of wisdom or
wishes did your parents, aunts, uncles, grandparents and other elders give to you to help you to grow into
a good member of society, family or church community? Which one or two do you cherish most and
why?
How to Make a Story Pouch
Materials … Chamois cloth or small piece of soft leather or cloth, hole punch, pencil, scissors,
leather thong about 1½ times as long as the chamois or cloth.
Small beads, feathers, acrylic oil paint and brushes (optional)
Instructions:
Draw a circle onto the Chamois and then cut it out. Mark and punch out holes around the edge of the
circle of chamois approximately one per inch. Thread the thong through the holes and pull it up forming a
pouch of the chamois. Tie the thong together at the ends. Decorate the pouch using the optional materials.
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Source: http://dmla.clan.lib.nv.us/docs/nsla/srp/people/chap4g.htm
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Appendix 15
Walking Out Prayer Service … Stepping Forward in Faith
Walking Out Ceremony Grade 11 World Religions prepared by M. Way Skinner, 2001

 Lighting of Incense: In Aboriginal Spirituality, Christianity and other traditions, smoke symbolizes the
lifting up of people's prayers. According to Aboriginal traditions, evil spirits detest the smell of smoke,
and the aroma drives them away so that only good spirits remain in the room.
 Opening Song: Song at the Centre by Marty Haugen
 Prayer to the Great Spirit
Leader: O Great Spirit, we call you from the corners of the universe to be with us in the centre where we
stand. Come to each of us here, as we begin our learning about your Mystery revealed to all the
sacred people of this land. Guide us with your Spirit as we seek to comprehend the
incomprehensible and as we seek your wisdom in the faith others.
All:
Send your breath to us, that we be like the great oak -- strong in our own faith convictions and
tradition; reaching out in our need to find true wisdom, and firmly rooted in the faith of our own
community.
Leader: We now pray in the four directions, that their winds may bring your blessing to us...
 Blessings from The Four Corners: The Great Spirit Speaks
South: The South is the place of growing. In its winds I send the wisdom of the earth; that you, with
courage, may sing the song of new hope, and the painful song of loss, as people throughout the
world teach you with their own experience of these mysteries.
East:
The East is the place of dawning. In its winds I send the beauty of the morning air, that you may
seek and find new vision in each day and honour life around you, within you, and within others
bringing the light and glory of morning to all you encounter.
West: The west is the place of seeing at the end of day. In its winds I send vision, understanding and
thoughtfulness; that you may always seek understanding, and grow in kindness and generosity as
you taste the fruit of thejourneys of others.
North: The north is the place of silence. In its winds I send wisdom and the silent song of Mystery; that
you learn to wait in silence for the breaking of day; so that discernment becomes the mark of your
being. Listen to the wisdom that visits you in the coming months, and in silence your wisdom will
grow.
 Thanking the Great Spirit
All:
O Great Spirit.
We thank you for the daybreaks and sunsets.
We thank you for the growing and the harvest.
We thank you for the silence of the night.
We thank you for the new opportunities for faith and learning that we have been given,
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We thank you for the gifts of teachers and gurus, Shamans and priests, Rabbi’s, Monks, and
Imams.
We thank you for sending your Son Jesus to dwell among us, and offer us the example of
leadership we are to follow.
 Honouring the Saints:

In the land of the spirits dwell those who walked the earth before us. In some traditions they are
known as Saints or Bodhisattvas. In the Cree tradition they are the Ancestors. It is believed that
the Ancestors send us Guardian Spirits (Mistebeo) to guide and protect us. They remind us of the
past, and hold us responsible for the future. We honour the saints who have lived before us and
call on them now to help us
Sacred Heart of Jesus.... Pray for us.
Mary Mother of God...
St. Francis...
(add any names that are meaningful to your community here)
...All holy men and women...Pray for us.
 Time of Offering
Anyone who wishes to make an offering of prayer, blessing, or song, etc. may do so at this time.
 Walking Out Ceremony
The "Walking Out Ceremony” is an ancient Cree ritual which marks a young Cree's initiation into
the community. Traditionally, the elders kiss each other, symbolizing the love of the community,
and then turn to kiss the child as a sign of welcoming her/him into the community of love. Then,
from the elders, the child receives a "Walking Out Pouch" which contains tools needed for life in
Cree society. In our adaptation of the ceremony, we ask that each of you write a piece of advice
or blessing on the slip of paper you have been given. These may become the tools we need in our
"Walking Out" or AStepping Forward@ to learn.
 Closing Prayer
Leader: O God of all Creation and Wonder
You have given us reason for joy and thanksgiving.
We ask you to bless each of us as we move forward in our learning.
We ask that you endow us with the gifts of your Spirit;
The courage to stand firm in the face of oppression and hardship,
The grace to be gentle in the face of adversity,
The reverence to find the sacred in all things and all people.
Bless us all in our need.
All:
Amen.
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