This is a review of Roger Hassett’s, The Power of Parables. Mr. Hassett’s a former religion teacher at the University of San Diego High School, San Diego, California. He discusses how one could use parables to teach a variety of lessons, by reading parables. First, help the students listen to the parables with their hearts and not their heads. He accomplishes that by leading the students in a guided-relaxation exercise called a stress inventory. It is a simple exercise in which the students assume a good posture, become aware of their breathing, and slowly relax each part of their bodies from head to toe. They can then focus better on the story. Once the students are relaxed, you can begin reading the parable. Be sure to bring it to life! Give each character a distinctive voice. Read slowly and carefully. Because the students are in a meditative state, they are quite open to the message, so take your time with it. When the story is completed, give the students a minute or two to come back to full consciousness. Then allow them five or ten minutes to write their reflections on the parable--their gut reactions to the story and where they find God, themselves, and others in it. Students use three questions about a given theme as it is presented in a particular parable:
1. Where am I with God in all of this?
2. Where am I with myself in all of this?
3. Where am I with others in all of this?
For this session, I have considered the use of THE RICH FOOL in Luke’s Gospel. This reading/parable is related to consumerism or materialism, which is the focus of this week’s reading.
Luke 12:13-21 [13] Someone in the crowd said to him, "Teacher, tell my brother to divide the inheritance with me." [14] Jesus replied, "Man, who appointed me a judge or an arbiter between you?" [15] Then he said to them, "Watch out! Be on your guard against all kinds of greed; a man's life does not consist in the abundance of his possessions." [16] And he told them this parable: "The ground of a certain rich man produced a good crop. [17] He thought to himself, `What shall I do? I have no place to store my crops.' [18] "Then he said, `This is what I'll do. I will tear down my barns and build bigger ones, and there I will store all my grain and my goods. [19] And I'll say to myself, "You have plenty of good things laid up for many years. Take life easy; eat, drink and be merry." ' [20] "But God said to him, `You fool! This very night your life will be demanded from you. Then who will get what you have prepared for yourself?' [21] "This is how it will be with anyone who stores up things for himself but is not rich toward God."
As noted above, the focus this week is consumerism and America’s obsession with having more, and more never being enough. The readings are from The Anglican Theological Review, which include synopsis’ from, The Loss of Happiness in Market Democracies by Robert E. Lane, Dematerializing: Taming the Power of Possessions by Jane Hammerslough, Luxury Fever: Money and Happiness in an Era of Excess by Robert Frank and so on. The article was good at summarizing the various larger stories, in the context of American’s always wanting more. The concept of Affluenza is introduced and our need to have more and more stuff is considered. The theory is that the more stuff we accumulate the happier we are supposed to become. However, that doesn’t always happen. What people are missing is a right relationship with God, but finding that in this consumer-driver society is difficult.
When you consider these readings, the theme of consumerism, and the use of parables, the parable exercise would be most beneficial with older students and/or adults. Since parables are sometimes difficult to dissect, use with younger students might be difficult, unless they are working in conjunction with older students or adults. For my lesson plan for this week, I team second-graders with their parents, in preparing for their first communion. The parable referenced in this article would be better suited with the children and adults working and discussing it together. The relaxing exercise wouldn’t work with younger children either, since that sort of activity is beyond their conception. The focusing is beneficial for more mature persons. Otherwise, I like the parable exercise, the use of guided relaxation, and the three focus questions. In using those concepts with the parable cited above, the theme of consumerism and materialism can be easily tied to God and His love; and the negativity of greed.
Monday, March 23, 2009
Loyola Press Intergenerational Event Review
Activity Centers for Intergenerational Event: The Passion and Resurrection of our Lord
From: Loyola Press Online
http://www.loyolapress.com/activity-center-good-friday-intergenerational-event.htm
Loyola Press offers numerous suggestions for an intergenerational event that will help families engage in the Triduum. The resource offers 10 different activity centers that coordinators can mix and match to meet their time, space, and participant needs. It suggests ending with Good Friday prayer service that includes an Agony in the Garden skit.
Fowler's Stages of Faith clearly outlines 6 different stages of faith that you may find in any given parish setting. The challenge for any coordinator planning an intergenerational event is to include activities that cross both generations and stages of faith development. Unfortunately, Loyola Press' Activity Centers fails on both accounts.
Of the 10 suggested centers, 7 of them are entirely child centered. They include basic arts and crafts projects, coloring, planting seeds, etc. While there are times that adults are included in the lesson description, they're participation is limited to assisting the children in creating whatever project the activity calls for. 2 of the centers include family handouts that do reach across the parent-child generational gap including questions and comments that are appropriate for each generation. However, these handouts do nothing to include older children (the activities are all elementary or preschool level) or generations beyond the parent.
In terms of Fowler's stages of faith, a majority of the activities are geared toward stages one and two. The final prayer service and drama has the potential to reach beyond into stage 3, as do some of the parent-directed activities, but this potential will only be reached if the leader of the activity makes an active effort to reach into stage 3 during the activity. None of the activities suggested will reach stages 4-6.
While the variety of suggestions and the freedom to create your own event that fits your needs makes this resource appear to be very valuable, a closer look at the activity suggestions demonstrates that at it's core, this is really just an elementary/preschool resource that includes parents as volunteers. It has the potential to be a great resource for this age group, but does not truly live up to its name as an intergenerational resource.
From: Loyola Press Online
http://www.loyolapress.com/activity-center-good-friday-intergenerational-event.htm
Loyola Press offers numerous suggestions for an intergenerational event that will help families engage in the Triduum. The resource offers 10 different activity centers that coordinators can mix and match to meet their time, space, and participant needs. It suggests ending with Good Friday prayer service that includes an Agony in the Garden skit.
Fowler's Stages of Faith clearly outlines 6 different stages of faith that you may find in any given parish setting. The challenge for any coordinator planning an intergenerational event is to include activities that cross both generations and stages of faith development. Unfortunately, Loyola Press' Activity Centers fails on both accounts.
Of the 10 suggested centers, 7 of them are entirely child centered. They include basic arts and crafts projects, coloring, planting seeds, etc. While there are times that adults are included in the lesson description, they're participation is limited to assisting the children in creating whatever project the activity calls for. 2 of the centers include family handouts that do reach across the parent-child generational gap including questions and comments that are appropriate for each generation. However, these handouts do nothing to include older children (the activities are all elementary or preschool level) or generations beyond the parent.
In terms of Fowler's stages of faith, a majority of the activities are geared toward stages one and two. The final prayer service and drama has the potential to reach beyond into stage 3, as do some of the parent-directed activities, but this potential will only be reached if the leader of the activity makes an active effort to reach into stage 3 during the activity. None of the activities suggested will reach stages 4-6.
While the variety of suggestions and the freedom to create your own event that fits your needs makes this resource appear to be very valuable, a closer look at the activity suggestions demonstrates that at it's core, this is really just an elementary/preschool resource that includes parents as volunteers. It has the potential to be a great resource for this age group, but does not truly live up to its name as an intergenerational resource.
Sunday, March 22, 2009
An Evaluation of the Little Rock Scripture Study Series
The resource reviewed in this entry is the Little Rock Scripture Study series. There are multiple courses available on the Hebrew Scriptures and the New Testament, as well as some thematic studies on topics such as the infancy narratives of Jesus and women of the New Testament. These studies are intended for small groups of about 8 to 12 adults. They require both individual study and communal sharing within the small group. The objective of these resources is for adults to gain a deeper understanding of the books and themes contained in the Bible.
Thursday, March 19, 2009
Taize: Prayer for all People
Stages of Faith, the Psychology of Human Development and the Quest for Meaning, by James W. Fowler, Harper:San Francisco, 1981.
Taize Prayer service offered by the Viatorian Community in Arlington Heights is a monthly service where people of all ages are invited to gather together in prayer fashioned after prayer services in Taize, France. Once a month, students, parents, neighbors, and clergy gather together for about an hour and a half to sing, chant, hear the Word proclaimed, and pray together. It is an evening of quiet and reflection, offering many the opportunity to take intentional time out of their busy lives to sit and just “be.”
In Fowler’s writings, he focuses on describing the six faith stages people may (or may not) go through. People do not necessarily go through all of the stages or in the same order. Stage one is described as Undifferentiated Faith. This is when there is complete reliance and trust on another. An infant who must completely rely on their guardian would be an example of this stage. The second stage is Intuitive-Projective faith. This stage usually includes those from ages 3-7. People in this stage are influenced by stories; they grasp concrete concepts through images in stories. The third stage is Mythic-Literal Faith, and it is where most adolescents and adults remain. This stage is literal and one-dimensional. The fourth stage is Individuative-reflective faith. Young adults are in this stage, although many adults don’t ever reach this point in their faith journey. In this stage there are tensions between individuality and associating the self with the group; it’s a time of demythologizing and critical reflection on self. The fifth and final stage is Conjunctive Faith. It’s the most complex, and it sees both issues/sides at the same time. Fowler even finds it difficult to fully describe this stage since it is not attained by many people. The six stage is reserved for saints or near saints.
I think Taize would be a great activity for many adults simply because it allows for individuality and can be experienced in different ways by people in different faith stages. Someone in earlier stages would appreciate the direction and concrete structure/flow of the evening. Members could simply sit and listen if they are uncomfortable singing/participating vocally. Those in higher stages, like 4 and 5, are able to allow the Taize experience to affect them in a multitude of ways. Since they realize everyone has their own world view and different life experiences, they are aware that Taize prayer can touch people in different ways at different points in their life. Overall, I think Taize offers much freedom for people from a variety of stages; it allows the individual to take what they can depending on where they are at.
Taize Prayer service offered by the Viatorian Community in Arlington Heights is a monthly service where people of all ages are invited to gather together in prayer fashioned after prayer services in Taize, France. Once a month, students, parents, neighbors, and clergy gather together for about an hour and a half to sing, chant, hear the Word proclaimed, and pray together. It is an evening of quiet and reflection, offering many the opportunity to take intentional time out of their busy lives to sit and just “be.”
In Fowler’s writings, he focuses on describing the six faith stages people may (or may not) go through. People do not necessarily go through all of the stages or in the same order. Stage one is described as Undifferentiated Faith. This is when there is complete reliance and trust on another. An infant who must completely rely on their guardian would be an example of this stage. The second stage is Intuitive-Projective faith. This stage usually includes those from ages 3-7. People in this stage are influenced by stories; they grasp concrete concepts through images in stories. The third stage is Mythic-Literal Faith, and it is where most adolescents and adults remain. This stage is literal and one-dimensional. The fourth stage is Individuative-reflective faith. Young adults are in this stage, although many adults don’t ever reach this point in their faith journey. In this stage there are tensions between individuality and associating the self with the group; it’s a time of demythologizing and critical reflection on self. The fifth and final stage is Conjunctive Faith. It’s the most complex, and it sees both issues/sides at the same time. Fowler even finds it difficult to fully describe this stage since it is not attained by many people. The six stage is reserved for saints or near saints.
I think Taize would be a great activity for many adults simply because it allows for individuality and can be experienced in different ways by people in different faith stages. Someone in earlier stages would appreciate the direction and concrete structure/flow of the evening. Members could simply sit and listen if they are uncomfortable singing/participating vocally. Those in higher stages, like 4 and 5, are able to allow the Taize experience to affect them in a multitude of ways. Since they realize everyone has their own world view and different life experiences, they are aware that Taize prayer can touch people in different ways at different points in their life. Overall, I think Taize offers much freedom for people from a variety of stages; it allows the individual to take what they can depending on where they are at.
Monday, March 16, 2009
RCIA
The RCIA (Rite of Christian Initiation of Adults) program at Holy Family Parish is a modern day cultivation of faith. The program embodies the spirit of Catechesis, which is to walk along side and echo life’s experiences, rather than direct and teach followers. Now I cannot speak on behalf of the entire Archdiocese of Chicago’s RCIA program, I can only speak from experience and observance at Holy Family. This model follows a gradual year long experience with six major events such as Rite of Acceptance, an overnight retreat, and finally Initiation on Hoy Saturday. The weekly meeting is run more like a party with an agenda than as a class. Each meeting may have a purpose but the direction and pace is dictated by the participation of the candidates. The candidates and sponsors are accompanied by team leaders and fellow members and non members of the church. Many of the people at the meetings are there because they continue to get great joy out of the experience even though they are not candidates or sponsors. The atmosphere is of great wonder and questioning. No question is turned away and no answer is denied. Experience is often the greatest answer. I was not always happy to go but always strengthened and happy when leaving.
Stages of Faith, the Psychology of Human Development and the Quest for Meaning, by James W. Fowler, Harper:San Francisco, 1981,
Fowler covers six stages of faith. These faith stages go along with the psychological development of humans. He starts with a pre-stage which covers early infancy but moves quickly into the first stage Institutive- Projective Faith. Here speech and symbols of communication begin. Infants learn to manipulate what they receive example: crying brings mother, and mother sooths. The perceived perspectives are absolute or the only perspectives. Stage 2 is the Mythic-Literal Faith stage. This is when bind our experiences to a meaning with stories. We can retell stories and even imagine new ones but cannot reflect upon them. We are stuck in concrete operational thought. Stage 3 Synthetic Conventional Faith begins with a greater concept of others in the world. Fowler uses the phrase “I see you seeing me” to help reflect on this stage. God is often a significant other that provides and confirms acceptance. We begin to question and reflect upon what we know. Stage 4 is Individuative-Reflective Faith. This stage is where Fowler would place most adults. In stage 4 we see the world as having different view and ways of being. We are no longer defined by our perceived roles we have developed to choose our own roles. We have choices and use a conscious effort to define our boundaries. Fowler believes that stages 5 is obtained by an experienced human, or in other words “old”. For Fowler stage 6 is reserved for saints or near saints.
I feel that the RCIA program is a great way for those of us in or between stages 3 and 4 to communicate. Often faith is a personal topic and asking questions of another person’s faith is not proper or polite. The stage 3 people may be too caught up in self perception to feel comfortable discussing what they have not yet answered. For those in stage 4 they may recognize and even accept that there is a faith and a journey but if they do not perceive themselves as on the journey it is very hard to change their view. To truly affect these adults a strong emotional connection must be made. However great the RCIA program is there is never enough time to reach every participant. The RCIA model brings people from many different stages and provides a safe and encouraging arena to speak your mind. This arena at Holy Family is called a small Christian Community.
Stages of Faith, the Psychology of Human Development and the Quest for Meaning, by James W. Fowler, Harper:San Francisco, 1981,
Fowler covers six stages of faith. These faith stages go along with the psychological development of humans. He starts with a pre-stage which covers early infancy but moves quickly into the first stage Institutive- Projective Faith. Here speech and symbols of communication begin. Infants learn to manipulate what they receive example: crying brings mother, and mother sooths. The perceived perspectives are absolute or the only perspectives. Stage 2 is the Mythic-Literal Faith stage. This is when bind our experiences to a meaning with stories. We can retell stories and even imagine new ones but cannot reflect upon them. We are stuck in concrete operational thought. Stage 3 Synthetic Conventional Faith begins with a greater concept of others in the world. Fowler uses the phrase “I see you seeing me” to help reflect on this stage. God is often a significant other that provides and confirms acceptance. We begin to question and reflect upon what we know. Stage 4 is Individuative-Reflective Faith. This stage is where Fowler would place most adults. In stage 4 we see the world as having different view and ways of being. We are no longer defined by our perceived roles we have developed to choose our own roles. We have choices and use a conscious effort to define our boundaries. Fowler believes that stages 5 is obtained by an experienced human, or in other words “old”. For Fowler stage 6 is reserved for saints or near saints.
I feel that the RCIA program is a great way for those of us in or between stages 3 and 4 to communicate. Often faith is a personal topic and asking questions of another person’s faith is not proper or polite. The stage 3 people may be too caught up in self perception to feel comfortable discussing what they have not yet answered. For those in stage 4 they may recognize and even accept that there is a faith and a journey but if they do not perceive themselves as on the journey it is very hard to change their view. To truly affect these adults a strong emotional connection must be made. However great the RCIA program is there is never enough time to reach every participant. The RCIA model brings people from many different stages and provides a safe and encouraging arena to speak your mind. This arena at Holy Family is called a small Christian Community.
"The Other Side of Youth"
Dan Cassel - Blog Entry
Resource:
Title: "The Other Side of Youth"
Author: Willard Conchin
Copyright 1987 by Williard Conchin, Meridanville, Alabama
When I was 16 years old, my congregation used this workbook as a resource for family home Bible studies. The purpose of the home Bible studies was to get the congregation to spend time with families, outside of the typical meeting times, studying the Bible and discussing topics with each other. The groups would change on a quarterly basis allowing for different families to interact and visit each other's homes. Often, the focus of the studies was topical and topics were chosen with the idea that entire families would be involved in the studies. This particular workbook focuses on topics which the author believed important for teenagers to discuss with each other, their parents, and for the church as a whole to bear in mind.
The workbook itself is broken into eleven chapters and the idea is that each chapter will be the focus of one weekly Bible study. Because the studies are intended to spur discussion, the workbook itself introduces a topic, offers several points to consider, and the remainder of the lesson is filled with series of Bible passages the student is asked to read and fill in (blanks are left to insure the student has read the passage and was able to complete the missing words). [I remember as a teenager calling the last part, "Fill in the King James," because the authors of workbooks always seemed to use the King James version of the Bible, which I did not use and always had to borrow my mom's old study Bible.]
Due to the emphasis the Church of Christ places on a Christian's ability to handle the scriptures and always refer to the scriptures when discussing a topic, I believe the workbook is a sound resource for what is attempts to achieve. For someone who was raised in the tradition of the Church of Christ (CoC), this workbook does a very good job of introducing topics and scripture passages that may deal with that topic and leaving the heart of the discussion to those leading the class or study. Converts to the CoC tradition can also find in this workbook a good resource for beginning to understand the way in which the CoC deals with scripture when discussing topics. The topics in the workbook range from "Ye are Strong" in lesson one to "You Have Much Going For You" in lesson eleven, building the confidence of the young Christian while not forgetting to warn of "Some Pitfalls To Avoid" in lesson six. From the basis of Christian faith, to how it can be build up, what attempts to tear it down, and the responsibilities of a young Christian, (using the example of young Timothy), this workbook has been effectively used for years as a tool to discuss important aspects of transition in the life of young Christians to young adult Christians.
However, no one workbook is perfect or complete in dealing with the wide range of needs of a teenager seeking to find a place in a religious community. While this resource provides the diligent family with a mechanism to discuss some challenging topics facing the youth of the church, it does indeed take a diligent student to make it through the "fill in the King James," and the rather traditional discussion of topics in the workbook. This workbook was written in the 1980's by a man who is very evidently the product of a post reformation Church of Christ family. Certain ideas are presented as doctrine that I would now venture to say are matters of opinion, and matters of admitted opinion seem rather dogmatic in their presentation.
Also, the idea of an individual who is dealing with topics of a coming of age youth are often introduced as if they are obvious topics of concern and I question whether someone raised outside the tradition of the CoC would see the concern with many topics. Does an individual's failure to spend regular time with the scriptures in meditation concern a teenager who is battling with a family who does not support his/her decision to be a part of the CoC? Surely the majority of the CoC would have much to say on the benefits of time spent with scripture and in meditation, but again, that is coming from within the faith tradition.
I believe this to be a solid resource for those in the tradition for which it was intended, but I would recommend its use outside of the tradition be limited, and where used it may be well accompanied by some sort of disclaimer lest it cast a less than genuine on the Church of Christ as an antiquated tradition of faith out of touch with modern concerns.
While this workbook is intended for teenagers, I believe it could be well adapted to students of any age who were able to use a Bible and discuss topics contained therein. The manner in which it was used in the home Bible studies allows this book to be adapted to any maturity level and provides congregations and families with great opportunities to discuss faith formation, faith development, and faith preservation. Because the emphasis of this workbook is discussion after each student has spent time with selected Bible passages, I believe it is able to be manipulated to benefit students of all ages and maturities. Adults in the studies are also provided the opportunity to pass on their faith tradition while allowing students to develop and decide on their own application of traditions, truths, and dogmas.
Resource:
Title: "The Other Side of Youth"
Author: Willard Conchin
Copyright 1987 by Williard Conchin, Meridanville, Alabama
When I was 16 years old, my congregation used this workbook as a resource for family home Bible studies. The purpose of the home Bible studies was to get the congregation to spend time with families, outside of the typical meeting times, studying the Bible and discussing topics with each other. The groups would change on a quarterly basis allowing for different families to interact and visit each other's homes. Often, the focus of the studies was topical and topics were chosen with the idea that entire families would be involved in the studies. This particular workbook focuses on topics which the author believed important for teenagers to discuss with each other, their parents, and for the church as a whole to bear in mind.
The workbook itself is broken into eleven chapters and the idea is that each chapter will be the focus of one weekly Bible study. Because the studies are intended to spur discussion, the workbook itself introduces a topic, offers several points to consider, and the remainder of the lesson is filled with series of Bible passages the student is asked to read and fill in (blanks are left to insure the student has read the passage and was able to complete the missing words). [I remember as a teenager calling the last part, "Fill in the King James," because the authors of workbooks always seemed to use the King James version of the Bible, which I did not use and always had to borrow my mom's old study Bible.]
Due to the emphasis the Church of Christ places on a Christian's ability to handle the scriptures and always refer to the scriptures when discussing a topic, I believe the workbook is a sound resource for what is attempts to achieve. For someone who was raised in the tradition of the Church of Christ (CoC), this workbook does a very good job of introducing topics and scripture passages that may deal with that topic and leaving the heart of the discussion to those leading the class or study. Converts to the CoC tradition can also find in this workbook a good resource for beginning to understand the way in which the CoC deals with scripture when discussing topics. The topics in the workbook range from "Ye are Strong" in lesson one to "You Have Much Going For You" in lesson eleven, building the confidence of the young Christian while not forgetting to warn of "Some Pitfalls To Avoid" in lesson six. From the basis of Christian faith, to how it can be build up, what attempts to tear it down, and the responsibilities of a young Christian, (using the example of young Timothy), this workbook has been effectively used for years as a tool to discuss important aspects of transition in the life of young Christians to young adult Christians.
However, no one workbook is perfect or complete in dealing with the wide range of needs of a teenager seeking to find a place in a religious community. While this resource provides the diligent family with a mechanism to discuss some challenging topics facing the youth of the church, it does indeed take a diligent student to make it through the "fill in the King James," and the rather traditional discussion of topics in the workbook. This workbook was written in the 1980's by a man who is very evidently the product of a post reformation Church of Christ family. Certain ideas are presented as doctrine that I would now venture to say are matters of opinion, and matters of admitted opinion seem rather dogmatic in their presentation.
Also, the idea of an individual who is dealing with topics of a coming of age youth are often introduced as if they are obvious topics of concern and I question whether someone raised outside the tradition of the CoC would see the concern with many topics. Does an individual's failure to spend regular time with the scriptures in meditation concern a teenager who is battling with a family who does not support his/her decision to be a part of the CoC? Surely the majority of the CoC would have much to say on the benefits of time spent with scripture and in meditation, but again, that is coming from within the faith tradition.
I believe this to be a solid resource for those in the tradition for which it was intended, but I would recommend its use outside of the tradition be limited, and where used it may be well accompanied by some sort of disclaimer lest it cast a less than genuine on the Church of Christ as an antiquated tradition of faith out of touch with modern concerns.
While this workbook is intended for teenagers, I believe it could be well adapted to students of any age who were able to use a Bible and discuss topics contained therein. The manner in which it was used in the home Bible studies allows this book to be adapted to any maturity level and provides congregations and families with great opportunities to discuss faith formation, faith development, and faith preservation. Because the emphasis of this workbook is discussion after each student has spent time with selected Bible passages, I believe it is able to be manipulated to benefit students of all ages and maturities. Adults in the studies are also provided the opportunity to pass on their faith tradition while allowing students to develop and decide on their own application of traditions, truths, and dogmas.
A review of The Decalogue
Laura Daniels’ Blog #3 - Intergenerational
This is a review of The Decalogue by Krzysztof Kieslowski. The Decalogue
is a DVD collection that depicts the Ten Commandments via (10) one-hour
stories. The DVD’s are a resource that can be used with a variety of age
groups and across various cultures as a way to live the Ten
Commandments in modern-day life. Each story is layered with multiple
messages and dilemmas, just as real life is. Sometimes the message and
the “sin” are easy to see and sometimes they are hidden under layers of
discreetness.
The Ten Commandments have been around for thousands of years as a
guide for living. Each and everyday we break various commandments and
don’t even realize it. The DVD’s are worth a view from every minister and
religion teacher - although I would caution you to use with older teens, like
juniors and seniors, all the way through adulthood.
Decalogue 1: “I am the Lord thy God; thou shalt have no other gods before
me.” This is a story of a son and father and the mysteries of the computer.
There’s an aunt who’s religious, verses the father who’s very practical. Who
do we trust in our lives? God? or other things in life, like the computer?
Who do we turn to when things don’t work out as we’ve computed?
Decalogue 2: “Thou shalt not take the name of the Lord thy God in vain.”
A wife, a husband, a doctor, a lover, and an unborn baby. Will the wife, who
had an affair with a work colleague, keep her baby or have an abortion?
Well, it all depends if her husband, who is very ill, will live or die. Will, or
can, or should the doctor tell her what she needs to know?
Decalogue 3: “Remember the Sabbath day, to keep it holy.” Does that only
mean that you must attend Sunday service? Or does this commandment
apply to other things? This is the story of a husband and wife at Christmas
time, and the husband’s past lover. The lover interrupts her ex’s Christmas.
Decalogue 4: “Honor thy father and thy mother.” What makes a parent a
parent? A 20-year old girl and her father tread down some unchartered
waters in their relationship. Are they related? All is to be revealed in a letter
that was left behind by the girl’s deceased mother.
Decalogue 5: “Thou shalt not kill.” A disturbed young man murders a cabdriver
in a random act of violence. We are introduced to the young
murderer and a lawyer who was just admitted to the bar. We see their
struggles in dealing with the trial and the death-sentence that’s handed
down. Is is right to kill a killer?
Decalogue 6: “Thou shalt not commit adultery.” We meet a peeping tom
and a promiscuous lady. He is obsessed with her and she doesn’t know
how to love. They have a discussion that leads to an act of desperation.
What about obsession?
Decalogue 7: “Thou shalt not steal.” Our characters include a controlling,
loveless mother, a controlled father, a confused daughter, and a little girl
that is the focus of both women. Is it stealing if you take something back that was once yours?
Decalogue 8: “Thou shalt not bear false witness against thy neighbor.” In
this small world, a woman comes face-to-face with the Jewish woman, who she turned away as a child, during the Nazis occupation. The woman
explains her cowardice.
Decalogue 9: “Thou shalt not covet thy neighbor’s house.” A husband and
wife want children, but the husband is impotent. He convinces his wife to
take a lover and she does. This causes much grief in the marriage and
desperation arises.
Decalogue 10: “Thou shalt not covet thy neighbor’s wife, nor his manservant, nor his maid, nor his goods, nor anything that is yourneighbor’s.” Two brothers are left a valuable collection, but one piece is missing. They locate the piece which makes the collection complete, but it
will cost one of the brothers his kidney. After the surgery, the collection is
stolen. The brothers suspect one another.
These DVDs are an awesome way to start a conversation about the commandments and break-open what each means. They can be used as are source with older teens; to complement a lesson plan on the commandments. They can be used with young adults in a Theology on Tap
set-up or with any adult group as part of an adult formation series.
Teachers and ministers will want to review them to help their audiences
better understand the commandments in today’s world.
Besides using the DVDs across generational lines, they are a good resource across cultural lines. The Ten Commandments are understood
world wide and throughout various religious groups. The stories are done in Polish with subtitles, but the themes and messages are universal.
In reviewing the following text, Stages of Faith, the Psychology of Human
Development and the Quest for Meaning, by James W. Fowler, Harper:San Francisco, 1981, (Part IV, Stages of Faith), we are introduced to a human
development model that is crossed with a faith development model. As
psychology has given us developmental models from Piaget, Erikson, and others, Fowler, uses the human development model to show the reader
how faith develops, grows and changes throughout one’s life.
He begins with the Undifferentiated Faith Stage in infants and moves us
towards the final stage, Stage 6, Universalizing Faith. As people develop physically, mentally, psychologically, intellectually, and so on, they also
develop some form of faith. Individuals travel through Erikson’s and other’s
life stages along, or simultaneous to Fowler’s Faith Stages.
The stages (Intuitive-Projective Faith, Mythic-Literal Faith, Synthetic-
Conventional Faith, Individuative-Reflective Faith, Conjunctive Faith, and Universalizing Faith) are symbiotic to the various age-related stages of growth and development. Just as individuals reach the various age-related stages at certain times in theirs lives, people reach Fowler’s stages in thesame way. Each stage is marked by certain achievements and awareness
that the individual has achieved. Each stage builds on the last stage.
As such, the DVD resource is best understood by older teens and up. This
is simply because some of the material is for more mature audiences and for individuals that can think abstractly, because some of the material is
nuanced with themes that require more intelligent processing. The junior or senior in high school would be developmentally better equipped to draw conclusions and tie the DVDs into faith-related issues. Additionally, the
adult, at his/her various developmental and faith-related phase, would be
able to draw their own parallels to their own life experiences. It would
actually be a great learning environment to have the various generations inthe same group reviewing the DVDs from their life experiences and their faith experiences.
This is a review of The Decalogue by Krzysztof Kieslowski. The Decalogue
is a DVD collection that depicts the Ten Commandments via (10) one-hour
stories. The DVD’s are a resource that can be used with a variety of age
groups and across various cultures as a way to live the Ten
Commandments in modern-day life. Each story is layered with multiple
messages and dilemmas, just as real life is. Sometimes the message and
the “sin” are easy to see and sometimes they are hidden under layers of
discreetness.
The Ten Commandments have been around for thousands of years as a
guide for living. Each and everyday we break various commandments and
don’t even realize it. The DVD’s are worth a view from every minister and
religion teacher - although I would caution you to use with older teens, like
juniors and seniors, all the way through adulthood.
Decalogue 1: “I am the Lord thy God; thou shalt have no other gods before
me.” This is a story of a son and father and the mysteries of the computer.
There’s an aunt who’s religious, verses the father who’s very practical. Who
do we trust in our lives? God? or other things in life, like the computer?
Who do we turn to when things don’t work out as we’ve computed?
Decalogue 2: “Thou shalt not take the name of the Lord thy God in vain.”
A wife, a husband, a doctor, a lover, and an unborn baby. Will the wife, who
had an affair with a work colleague, keep her baby or have an abortion?
Well, it all depends if her husband, who is very ill, will live or die. Will, or
can, or should the doctor tell her what she needs to know?
Decalogue 3: “Remember the Sabbath day, to keep it holy.” Does that only
mean that you must attend Sunday service? Or does this commandment
apply to other things? This is the story of a husband and wife at Christmas
time, and the husband’s past lover. The lover interrupts her ex’s Christmas.
Decalogue 4: “Honor thy father and thy mother.” What makes a parent a
parent? A 20-year old girl and her father tread down some unchartered
waters in their relationship. Are they related? All is to be revealed in a letter
that was left behind by the girl’s deceased mother.
Decalogue 5: “Thou shalt not kill.” A disturbed young man murders a cabdriver
in a random act of violence. We are introduced to the young
murderer and a lawyer who was just admitted to the bar. We see their
struggles in dealing with the trial and the death-sentence that’s handed
down. Is is right to kill a killer?
Decalogue 6: “Thou shalt not commit adultery.” We meet a peeping tom
and a promiscuous lady. He is obsessed with her and she doesn’t know
how to love. They have a discussion that leads to an act of desperation.
What about obsession?
Decalogue 7: “Thou shalt not steal.” Our characters include a controlling,
loveless mother, a controlled father, a confused daughter, and a little girl
that is the focus of both women. Is it stealing if you take something back that was once yours?
Decalogue 8: “Thou shalt not bear false witness against thy neighbor.” In
this small world, a woman comes face-to-face with the Jewish woman, who she turned away as a child, during the Nazis occupation. The woman
explains her cowardice.
Decalogue 9: “Thou shalt not covet thy neighbor’s house.” A husband and
wife want children, but the husband is impotent. He convinces his wife to
take a lover and she does. This causes much grief in the marriage and
desperation arises.
Decalogue 10: “Thou shalt not covet thy neighbor’s wife, nor his manservant, nor his maid, nor his goods, nor anything that is yourneighbor’s.” Two brothers are left a valuable collection, but one piece is missing. They locate the piece which makes the collection complete, but it
will cost one of the brothers his kidney. After the surgery, the collection is
stolen. The brothers suspect one another.
These DVDs are an awesome way to start a conversation about the commandments and break-open what each means. They can be used as are source with older teens; to complement a lesson plan on the commandments. They can be used with young adults in a Theology on Tap
set-up or with any adult group as part of an adult formation series.
Teachers and ministers will want to review them to help their audiences
better understand the commandments in today’s world.
Besides using the DVDs across generational lines, they are a good resource across cultural lines. The Ten Commandments are understood
world wide and throughout various religious groups. The stories are done in Polish with subtitles, but the themes and messages are universal.
In reviewing the following text, Stages of Faith, the Psychology of Human
Development and the Quest for Meaning, by James W. Fowler, Harper:San Francisco, 1981, (Part IV, Stages of Faith), we are introduced to a human
development model that is crossed with a faith development model. As
psychology has given us developmental models from Piaget, Erikson, and others, Fowler, uses the human development model to show the reader
how faith develops, grows and changes throughout one’s life.
He begins with the Undifferentiated Faith Stage in infants and moves us
towards the final stage, Stage 6, Universalizing Faith. As people develop physically, mentally, psychologically, intellectually, and so on, they also
develop some form of faith. Individuals travel through Erikson’s and other’s
life stages along, or simultaneous to Fowler’s Faith Stages.
The stages (Intuitive-Projective Faith, Mythic-Literal Faith, Synthetic-
Conventional Faith, Individuative-Reflective Faith, Conjunctive Faith, and Universalizing Faith) are symbiotic to the various age-related stages of growth and development. Just as individuals reach the various age-related stages at certain times in theirs lives, people reach Fowler’s stages in thesame way. Each stage is marked by certain achievements and awareness
that the individual has achieved. Each stage builds on the last stage.
As such, the DVD resource is best understood by older teens and up. This
is simply because some of the material is for more mature audiences and for individuals that can think abstractly, because some of the material is
nuanced with themes that require more intelligent processing. The junior or senior in high school would be developmentally better equipped to draw conclusions and tie the DVDs into faith-related issues. Additionally, the
adult, at his/her various developmental and faith-related phase, would be
able to draw their own parallels to their own life experiences. It would
actually be a great learning environment to have the various generations inthe same group reviewing the DVDs from their life experiences and their faith experiences.
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