Why does subsidiarity matter so much in evangelization and catechetics?

In his landmark social encyclical, Quadragesimo Anno, Pope Pius XI gave the classic definition of subsidiarity:

“Just as it is gravely wrong to take from individuals what they can accomplish by their own initiative and industry and give it to the community, so also it is an injustice and at the same time a grave evil and disturbance of right order to assign to a greater and higher association what lesser and subordinate organizations can do. For every social activity ought of its very nature to furnish help to the members of the body social, and never destroy and absorb them” (QA, 79; emphasis added, see CCC 1883, 1894).

The Catechetical Institute takes seriously the principle of subsidiarity. We recognize that passing on the faith is a social activity. All conversion is local, which is why faith formation must remain a robustly supported local activity. As an Institute, we don’t want to bypass those in the local community who have the responsibility for forming others in the faith, and we trust participants to take responsibility for their own learning (CL 63).

Failure to honor this principle risks disempowering the local community in favor of a cult of experts. As the General Directory of Catechesis explains:

“Catechetical pedagogy will be effective to the extent that the Christian community becomes a point of concrete reference for the faith journey of individuals. This happens when the community is proposed as a source, locus, and means of catechesis. Concretely, the community becomes a visible place of faith-witness. It provides for the formation of its members. It receives them as the family of God. It constitutes itself as the living and permanent environment for growth in the faith. Besides public and collective proclamation of the Gospel, person-to-person contact, after the example of Jesus and the Apostles, remains indispensable. In this way, personal conscience is more easily committed. The gift of the Holy Spirit comes to the subject from one living person to another. Thus, the power of persuasion becomes more effective” (GDC 158).

All of the Catechetical Institute’s online formation is designed to support and complement the formation being undertaken locally and personally, in parishes, families, schools, and communities. Never forgetting that formation in the faith is always first and foremost God’s attentive presence to us as individuals, our workshops address various aspects of what best fosters local competency. This includes encouraging personal accountability to excellence and creating tasks that demonstrate the effectiveness of soul-to-soul persuasion, dialogue, and genuine openness to others.

Likewise, we seek to honor the movements of grace within each person called to the work of catechesis, building people to serve people. In our workshops, we encourage relational ministry, challenge the prevalent “program-running” mentality, and support parish and school leaders in developing greater administrative efficiency, all with the goal of helping them to be more personally available to people. Following this Divine pedagogy, the work of forming souls must be attentive to the words of Pope Paul VI in Evangelii Nuntiandi:

“[I]n the long run, is there any other way of handing on the Gospel than by transmitting to another person one’s personal experience of faith? It must not happen that the pressing need to proclaim the Good News to the multitudes should cause us to forget this form of proclamation whereby an individual’s personal conscience is reached and touched by an entirely unique word that he receives from someone else” (EN 46).

In light of this, how does the Institute support local parishes and communities as centers of learning and formation?

In Acts 2:41-42, Luke describes the first local Christian community:

“So those who received his word were baptized, and there were added that day about three thousand souls. And they devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread, and the prayers.”

As noted in this passage and echoed in the Catechism of the Catholic Church, four pillars marked this early community’s way of being together: 1) The Apostles’ teaching (Creed); 2) Fellowship (Life in Christ); 3) The breaking of the bread (Liturgy, centered on the Eucharist), and 4) The prayers (Christian prayer).

Non-local efforts can aid or enrich these four pillars, but their essence is fundamentally local. Fellowship is profoundly proximal. The Mass, and all the sacramental celebrations, exist only when clergy and laity share a sacred space and a personal moment of offering and reception. And the prayers, always stemming from Jesus’ own emphasis, draw us together: “If we pray the Our Father sincerely, we leave individualism behind, because the love that we receive frees us from it” (CCC 2792).

The first pillar, however, the one that encompasses catechesis and formation in Catholic teaching, is less often recognized as a work self-evidently local. In current times, guest speakers from afar and high-quality audio and video teachings have threatened to replace local catechists. This presents numerous problems.

First, for all their talent and all they have to offer, these guest speakers and video teachers are not connected to the many local dioceses and parishes that use their services, nor are they involved with the ongoing work of forming and loving a particular people in a particular place. They are unable to participate in the struggles and graces involved with forming those people. Likewise, an over-reliance on distant experts can undercut a diocese’s commitment to form people locally — a commitment that takes far greater effort, time, and resources, but which also is able to more fruitfully address the particular needs of a parish, region, or diocese. Moreover, in keeping with the principle of subsidiarity, this harder way is the Church’s way:

“The most precious gift that the Church can offer the bewildered and restless world of our time is to form within it Christians who are confirmed in what is essential and who are humbly joyful in their faith” (Guide for Catechists, 8).

To reemphasize, non-local helps and training can aid this first pillar, but its essence remains fundamentally local. The long-term goal should be forming a confident parent in that place, a competent catechist in that place, a capable lay leader in that place, and, most important of all, a clearly empowered chief catechist in that place. A priestly father whose vocation can become the locus of teaching, community fellowship, liturgy, and prayers allows the immanent hospitality of Christ to enliven catechesis with a spirit of human warmth and welcome around that particular altar.

To make this possible, in our workshops, we encourage participants to grow in self-knowledge, offering tasks that increase awareness of faults and problematic comfort zones in relationships. We also offer personality/temperament analysis, help learners discover common needs and motivations in their communities, and create workshop tasks that hone participants’ ability to listen, show authentic interest in another’s good, and practice empathy.

Why are mentors so important in this process of formation?

As we have seen, the Institute’s overarching priority is forming those who have the responsibility for forming others in the faith, not replacing those people with distant experts or high-production-value video and audio resources. We want evangelization and catechesis to remain appropriately situated with those who can be in authentic ministerial relationships in the field.

To accomplish this, the online workshops designed by the Institute rely upon mentorship — and we envisage that this be as local as possible, with mentors in local families, parishes, schools. By offering workshops that are best taken with a local guiding figure, the Catechetical Institute seeks to encourage dioceses in the direction of mentored formation. The Institute’s approach allows for a person-to-person engagement over extended periods of formation, guided by the tasks and assessments in the workshops.

While this asks for greater time commitments by both learners and mentors, there are clear advantages. Learners become better ministers and are enabled to take more creative ownership of their own call to serve and form souls. Likewise, mentors and diocesan officials can develop deeper relationships with those they are called to lead and form as well as grow in their own formation skills and ministerial competence.

How does this approach allow us to be co-workers with God as he forms his people?

The Church teaches that God’s own educational activity is at the heart of all catechetical formation, and this education, first and foremost, takes the form of evangelization (see CT 72; CL 61, 63; GDC 33, 138, 238, 244). The basic Gospel message is always necessary, desired, and able to transform. Whatever the time or the place, the Gospel can penetrate any culture. 

If local sources of formation are not familiar with the kerygma, a parish or school runs the risk of teaching the unconverted. Therefore, in our online workshops we encourage an articulation of the kerygma for different types of groups and create tasks that help catechists learn to discern to what degree those they are teaching have accepted the basic Gospel message.

As St. Paul says in his letter to the Corinthians, “We are God’s fellow workers” (1 Cor. 3:9). We collaborate with God, who educates and forms us for eternal happiness. God’s formation of us is rooted in sacramental grace, which elevates nature. Accordingly, authentic spiritual formation is fundamentally liturgical and Eucharistic, and thereby manifestly local. In our online workshops, we support this local formation by encouraging times of Adoration; by creating tasks that stress the importance of Mass and confession; and by helping participants articulate how various doctrines relate to the liturgy. 

How does the Catechetical Institute support formation in community?

The Institute wants to help local communities develop ongoing formation at all levels and ages (CT 43, 57; GDC 59). Part of this ongoing formation is ongoing conversion. Spiritual formation is our first priority. The goal for every catechist is to “become what you teach” — to become a witness. The person of the catechist — not their skill or the program they run — is what makes for effective catechesis.

For this reason, in our workshops, we encourage a personal inventory of how participants are seeking God; create tasks to help them grow in specific virtues; recommend the use of lectio divina and guided meditations; and encourage specific prayer habits and forms. We also stress the importance of family. In both our teaching and assessment, we strive to recognize vocational callings and encourage students to live those out. In our workshops, we encourage participants to clearly articulate their vocation, and we create tasks that invite them to first prioritize and distinguish between ministerial and vocational callings, and then apply what they’ve learned about vocations to practical situations in their own communities.

How is the Franciscan charism present in the formation offered by the Catechetical Institute?

A spirit of Franciscan joy permeates our academic life here at Franciscan University, and in our online workshops, we encourage just such a joyous response to ministerial challenges. The closer we grow to Christ in his Church, the more joy we experience.

This entails a radical openness to God’s will and an acceptance of the refining and transforming role of suffering. We recognize that such joy flows from great trust, generosity, and personal sacrifice. Moreover, in the workshop tasks, we aim to foster an instinctive loyalty to Mother Church through the graced channels of the Church’s hierarchy and an acceptance of the faith, whole and entire, in all its rigor and vigor. We hope to encourage those who take our workshops to welcome the guidance of the Spirit’s voice in the magisterium and ministry of Peter. Everything we do, we strive to do for the Church and with the Church.

Above all, the spirit of discipleship we seek to foster in our Institute is deeply personal and local, with one soul reaching out to another. In all we do, we seek to follow St. Teresa of Calcutta’s advice: “Never worry about numbers. Help one person at a time, and always start with the person nearest you.”

Why is EIC an effective approach?

Following the wisdom of Dr. Sofia Cavalletti and Gianna Gobbi, the EIC approach has determined that the best method for conveying the inexhaustible mystery of God, especially to the child, is the method Jesus used and the method the Church uses – this is the method of signs, of parables, and of liturgy. The effectiveness of faith formation and the depth of relationship with God that can result from the core Montessorian methodology is well documented. The degree EIC is an effective means to this goal is directly related to the quality of training of involved adults (parents and teachers) and the continuity of formation from grade to grade for a given child.  The adult training workshops in this approach that are provided by the Catechetical Institute are well field tested and highly evaluated formative tools in many areas of ministry formation beyond the EIC Track. These workshops are effective in helping an adult gain mastery of this approach to children’s faith formation to the degree that each workshop is used in the way intended: the tasking in the workshops taken seriously, and preferably encountered in an environment of relational learning either by means of one-to-one mentoring or group use, within a context of some accountability to pace provided by the school or diocese or other supervising entity.  Of critical importance, effectiveness of the EIC approach is fundamentally connected to the quality of formation in the faith and personal depth of conversion found in the adults who bear influence upon children.  CI workshops are designed not simply as in-service-style training to implement a teaching method, but much more so to impact the spiritual growth and maturation of the parent or teacher engaged.

What are some of the challenges that the EIC approach seeks to address?

In developing the EIC approach for Catholic schools and home settings, we sought to address five major challenges to Dr. Montessori’s and Dr. Cavalletti’s insights and methods reaching more children and families:

Cost of training

• We offer individuals (like a parent) access to all training workshops for as little as $3 per month.
• We offer institutions (like a school) access to all training workshops for as little as $400 per year for all those the school wishes to engage, including parents.
• We offer dioceses custom pricing for entire school systems or all-on-board access to any number of individuals, suited to whatever the diocese can afford.

Availability of training

• We offer our online formation workshops asynchronously, always available for initial training, deepening of training, expansion into other age levels, or refreshing of skills.
• We design our online formation workshops for relational learning, well-suited for local group/faculty use, as well as one-to-one mentoring or diocesan-wide video conferencing.
• We accommodate requests for live on-site or video conferencing training events, to launch persuasively, as well as to sustain momentum, encourage best practices, and address questions.

Cost of materials

• We design beautiful, durable custom materials to significantly lower the entry cost for each grade level’s collection of needed 2D and 3D items.
• We search out affordable sources for other materials we don’t sell directly, and seek to collaborate, not compete with other creative providers.
• We develop enrichment collections to give options to form children beyond the basics in areas such as: special needs, child saints, spiritual exercises, etc.

Adaptability for all grades

• We provide core training for parents to ground children from birth to 3 years old in this methodology, well before school days begin.
• We design our formation with both the parent and the teacher in mind, for all grades pre-K to 12.
• We prioritize developing the spiritual life of the adults who engage in our training, knowing that a child’s yearning for God develops from meeting a living witness to that desire.

Adaptability for all spaces

• We work within the assumption of limited spaces; that a dedicated, fully supplied atrium space for all children of all ages levels is difficult to achieve in many schools and most homes.
• We scale down our materials to accommodate a normal multi-use school classroom or home setting, enabling compact in-room storage and practical set-up and break-down.
• We focus our training on the essence of creating a contemplative learning environment, prioritizing what must not be compromised to foster an encounter between God and the child.

How long does it take to gain certification in the EIC approach, or to learn to use it effectively?

You should expect to commit to approximately 50 contact hours to complete the Foundation level’s 14 workshops.  Once these workshops are completed, selected EIC lessons can be effectively taught by a normally experienced teacher.  In fact, many teachers have reported that the lessons teach them in addition to the children.  For each of the three Keystone levels, you should expect to commit about 35 hours.  Each workshop in the track has about one hour’s worth of filmed content, divided into segments by engaging tasks which can vary in their time commitment (from simply writing “Complete” to prayerfully describing how you intend to apply what you have learned in your own life and ministry).  Normally it takes a learner between 2-3 hours to do the various tasks in a given workshop, often over a period of days or weeks, depending on your preferred pace, and on whether a group is going through the workshops together or individual mentoring is engaged instead.  Learners can progress faster or slower if desired, unless your diocese, school, or other organization has determined a pace for you.

Is a dedicated atrium space necessary for the EIC approach to be used?

EIC is designed for school and home settings where a permanent, dedicated atrium is not available.  This could be the case in a school building or a home setting.  The training workshops provide suggestions for storing, arranging, and using the catechetical materials, and describe the way in which children are attuned to efficiently helping a teacher or parent to alter their learning space to better suit the goals of faith formation. 

Who is the certifying entity for the EIC approach?  

The certifying entity for the EIC Track is the Catechetical Institute (CI) of Franciscan University of Steubenville, Ohio.  Unlike our many other ministry formation tracks, the EIC Track is required to be used in the manner designed and presented here, and cannot be modified or customized.  Though the EIC Track’s workshops may be used singly for personal enrichment or supplemental formation, to attain certification in the EIC approach through CI, you need to engage in one of the following forms of accountability: 1) If your diocese, school, or other organization (parish, religious order, apostolate) has a partnership or institutional subscription with CI, then we work with that entity to arrange for one-to-one mentoring and/or group use under the guidance of a qualified EIC trainer.  Check with your organization about the way forward. 2) If you want to be certified outside of any institutional arrangement (which will often be the case for parents), then you will need to join a CI Guild circle or engage a CI Guild mentor, once you have created your individual account on our platform.  Information on joining a Guild circle or gaining a mentor can be found at this link.

How does a person become qualified as an EIC educator?

The EIC Track is designed to form and train any adult seeking to use the Educating in Christ approach with children of any age, from infancy to the end of adolescence.  The track has four levels:  Foundation and Keystones 1 through 3.  These levels do not correspond to the ages of children you are being trained to work with, but instead provide the fundamentals for all ages, and then a deepening in each key area of ability for the adult using this approach.  Completion of the Foundation level will equip you to use this approach in the classroom or home setting.  The Foundation level has workshops that address the basics of understanding the EIC’s vision, characteristics, pedagogy, and methodology, the ways children learn and grow spiritually at each plane of development, how faith formation achieves its goals in the understanding of the Church, and how the truths of the faith are unfolded successfully to young souls, through the lens of the Catechism’s organization of those truths.  Each Keystone is designed to deepen areas necessary for true mastery in fostering the Holy Spirit’s work in a child’s soul.  An adult formator who engages the EIC Track in the right heart attitude will not be looking for is the minimum necessary, but yearning to develop towards true excellence – the privileged labor of personal growth for those seeking to serve God’s people.  You should expect to commit to approximately 50 contact hours to complete the Foundation level’s 14 workshops.  For each of the three Keystone levels, you should expect to commit about 35 hours. Each workshop in the track has about one hour’s worth of filmed content, divided into segments by engaging tasks which can vary in their time commitment (from simply writing “Complete” to prayerfully describing how you intend to apply what you have learned in your own life and ministry).  Normally it takes a learner between 2-3 hours to do the various tasks in a given workshop, often over a period of days or weeks, depending on your preferred pace, and on whether a group is going through the workshops together or you are individually mentored.  Learners can progress faster or slower if desired, unless your diocese, school, or other organization has determined a pace for you.  The certifying entity for the EIC Track is the Catechetical Institute (CI) of Franciscan University of Steubenville, Ohio.  Unlike our many other ministry formation tracks, the EIC Track is required to be used in the manner designed and presented here, and cannot be modified or customized.  Though the EIC Track’s workshops may be used singly for personal enrichment or supplemental formation, to attain certification in the EIC approach through CI, you need to engage in one of the following forms of accountability: 1) If your diocese, school, or other organization (parish, religious order, apostolate) has a partnership or institutional subscription with CI, then we work with that entity to arrange for forms of one-to-one mentoring and/or group use under the guidance of a qualified EIC trainer.  Check with your organization about the way forward. 2) If you are desiring certification as an individual outside of any institutional arrangement (which will often be the case for parents), then you will need to join a CI Guild circle or engage a CI Guild mentor, once you have created your individual account on our platform.  Information on join a Guild circle or gaining a mentor for this purpose can be found at this link.

What is the structure of the EIC Track? Do all the workshops in the EIC Track needs to be taken, or is there a minimum number?

The track has four levels:  Foundation and Keystones 1-3.  These levels do not correspond to the ages of children you are being trained to work with, but instead provide the fundamentals for all ages, and then a deepening in each key area of ability for the adult using this approach.  Completing the Foundation level will enable a teacher or parent to use this approach in the classroom or home setting.  The Foundation level has workshops that address the basics of understanding the EIC approach’s vision, characteristics, pedagogy, and methodology, the ways children learn and grow spiritually at each plane of development (sensitive period), how faith formation achieves its goals in the understanding of the Church, and how the truths of the faith are unfolded successfully to young souls, through the lens of the Catechism’s organization of those truths.  Each Keystone is designed to deepen areas necessary for true mastery in fostering the Holy Spirit’s work in a child’s soul.  An adult formator who engages the EIC Track in the right heart attitude will not be looking for a minimum of what is necessary, but yearning to be developed towards true excellence - the privileged labor of personal growth for those seeking to serve God’s own.  These workshops are best when experienced relationally: in groups of teachers, within a married couple, or among several parents.  The pace of movement through these workshops is up to the individuals taking them or local institutional leadership.  Each workshop typically takes 3-4 hours to complete, usually spread over the course of 2-4 weeks.

EIC formation is available for teachers of which ages of children?

All ages. The formation in the EIC Track is designed for those charged with the care of children from infancy to the end of adolescence.

If our school loses an EIC trained teacher, how quickly can we get a new teacher ready to use this approach?

One advantage of the EIC Track’s design is that it is asynchronous. This means that our training workshops are always available, and a new teacher can begin any time.  If certification is sought, however, the availability of local accountability in terms of one-to-one mentorship or group use (in a manner approved by whatever diocese, school, or other entity is working with us) has to be taken into account.

Do I need to take the workshops of the EIC Track in order, and do I need to take them all?

For the Foundation level, the workshops should generally be taken in order.  Once the Foundation level is completed, the Keystone sets can be done in any order, or done simultaneously, with a given learner or group of learners doing a workshop in one Keystone, and shifting to a workshop in another keystone if they wish. For certification, the track’s four parts have certain required workshops and certain choices permitted among others.

What does it cost to be trained in the EIC approach?

We offer individuals (like a parent) access to all training workshops for as little as $3 per month.  We offer institutions (such as a school) access to all training workshops for as little as $400 per year for all those the school wishes to engage, including parents.  We offer dioceses custom pricing for entire school systems or all-on-board access to any number of individuals, suited to whatever the diocese can afford.

What other enrichment lessons are available for EIC?

For those on our EIC Track, you also gain access to the entire ministry formation platform, not just the EIC Track and its workshops, allowing you to gain from a much greater array of offerings.  Further, if you join through our Guild, we give you access to all other formative elements on the platform: our Catechetical Review magazine, our webinar series, our Guild circles and discussion boards, our past conference talks, and many pathways to relationship with like-minded parents and teachers.

Can I transfer my certification in EIC between dioceses?

The certifying entity for the EIC Track is the Catechetical Institute (CI) of Franciscan University of Steubenville, Ohio.  Each diocesan bishop decides whether or not to recognize this credential for the people he shepherds.

What is the purpose of the EducatingInChrist.com site and the FranciscanAtHome.com site?

Both are creations of the Catechetical Institute (CI) of Franciscan University of Steubenville, Ohio.  EducatingInChrist.com provides access to 2D and 3D materials, you can print, or buy from sources we have found to be inexpensive.  It also hosts demonstration videos, how-to tutorials, answers to common questions, and links to other supportive sources of help.  Importantly, it offers downloadable guidebooks for each lesson for each grade, and other associated elements such as learning journals.  FranciscanAtHome.com is an interactive learning management system (LMS) that hosts the training workshops for adults (parents and teachers) that make up the EIC Track, to give certification and ongoing formation for those seeking to use the Educating in Christ approach.

Is there continued on-line or in-person support from the CI staff?

Yes, we have a full multi-national team, and can do formative and technical support in English and Spanish.  We offer on-site or video-conference-based live trainings upon arrangement, subject to our scheduling capabilities.

What does it cost to have video-conferenced or on-site training events on EIC from Catechetical Institute staff?

This depends on the circumstances. It is determined case-by-case but is often free, especially at a diocesan scale as part of our partner diocese arrangements.  If on-site, the location we serve would at least need to cover travel/meals/lodging costs. 

How do I figure out what materials are needed for each grade?

Some necessary materials can be downloaded from our EIC website or purchased through this site.  Other materials can be purchased from sites recommended in our materials inventory or found elsewhere via your own searching.  There is always the option to create your own materials in part or entirely, and we provide tutorial videos and links to other sites that help in that effort.  Each lesson states the needed materials in the lesson booklet.

What is the approximate cost of the 2D and 3D materials needed for the EIC approach?

The answer to this varies according to the choices and needs found locally.  CI provides a materials inventory that has a spectrum of choices and sources. This inventory notes prices and provides different options for certain products. It also provides a cumulative range of cost, with the understanding that certain 2D and 3D materials can be used in more than one lesson or with more than one grade.  Most of the materials can be made within a parish or school using volunteer teachers, parents, Knights of Columbus, etc.

Where am I supposed to store all of these materials?

Once acquired, the materials necessary for EIC are sized such that they can be readily put away and taken back out, within the typical storage areas in classrooms or home settings.

Do I need to make my own materials to be able to use the EIC lessons?

Parents or teachers using EIC with children are not required to make their own materials from scratch.  However, we do provide tutorial videos that we have created or links to those created by others, for those wishing to create their own materials.  We strongly encourage, where possible, efforts to have at least some portion of the materials created locally or enhanced locally (for example, using our downloadable peg doll wraps, but hand painting the heads and faces of the figures).

Can EIC be used in a parish religious education setting, or is it only designed for Catholic schools and home settings?

Application of the EIC approach to parish settings is not its intended design or context. This can be discussed case-by-case with CI leadership upon request, but our general recommendation is to seek where possible to implement the Catechesis of the Good Shepherd (CGS).

How is EIC different from Catechesis of the Good Shepherd?

Educating in Christ (EIC) is an adaptation of the Catechesis of the Good Shepherd (CGS). CGS is the definitive expression of the work of Dr. Sofia Cavaletti and Gianna Gobbi, who applied principles of Maria Montessori’s pedagogy specifically to faith formation.  EIC adapts their work to circumstances where full implementation of CGS is not feasible.  The particular focus of EIC is Catholic homes and Catholic schools in which a dedicated atrium space, certification as a CGS catechist, and/or CGS materials are determined to not be possible.  We scale down our materials to accommodate a typical multi-use school classroom or home setting, enabling compact in-room storage and practical set-up and break-down.  In accord with CGS, we focus our training on the essence of creating a contemplative learning environment, seeking to prioritize what must not be compromised to foster an encounter between God and the child.

What did Sofia Cavalletti and Gianna Gobbi say about adaptations to Catechesis of the Good Shepherd?

Sofia Cavalletti and Gianna Gobbi were magnanimous about sharing their insights and experience and encouraging others to adapt their work.  Dr. Gerard O’Shea, whose work in large part underlies EIC, writes this in his book titled Educating in Christ: “In a conversation I had with Cavalletti in 2009, she generously agreed that all of her material should be available widely to whoever found it useful. ‘The Shepherd’s voice’ she said, ‘should be heard as widely as possible.’  The one stipulation she placed on the use of her materials was that it should not be called Catechesis of the Good Shepherd unless it was being used in a properly designated program.” (Angelico Press, 2018, p. 241).  Sofia is also on record supporting Dr. Jerome Berryman’s adaptation of her work, which he called “Godly Play”.  Her generous endorsement is found in the Winter 1992/1993 newsletter of the Catechesis of the Good Shepherd (p. 221).  When interviewed in 1991, Sofia explained that there could be many ways to aid the child’s spiritual life, of which Catechesis of the Good Shepherd and Godly Play are only two, and that the differences in their approaches were mainly on the practical level, not the doctrinal content level. (Winter 1992/1993 newsletter of the Catechesis of the Good Shepherd, p. 218).  Franciscan’s Catechetical Institute (CI) believes that the Educating in Christ approach carefully and faithfully adapts Montessori, Cavalletti, and Gobbi’s work (as well as Dr. O’Shea’s) in ways that meet the great need for such a formation to reach more children in Catholic schools and homes.
 

If I have Level One, Two, and/or Three certification as a catechist for Catechesis of the Good Shepherd (CGS), what is that equivalent to in the EIC Track?  If I am already certified as a CGS catechist, do I have to complete the EIC track in order to use the EIC approach with children? 

The Catechetical Institute does not provide an analogous or apples-to-apple comparison with CGS training in detail, such that one could be mapped on to the other, or specific equivalencies defined.  In general, it is our recommendation that CGS training be considered the first and foremost way in which to apply the Montessorian method of faith formation for children, and that anyone trained in any level of CGS would be significantly advantaged in working with and understanding the adaptations of the EIC approach.  However, there are no specific certifications in CGS that cross off required elements of the EIC Track.

How is the training for the EIC approach normally accomplished for a school faculty?

The certifying entity for the EIC Track is the Catechetical Institute (CI) of Franciscan University of Steubenville, Ohio.  Unlike our many other ministry formation tracks, the EIC Track is required to be used in the manner designed and presented here, and cannot be modified or customized.  Though the EIC Track’s workshops may be used singly for personal enrichment or supplemental formation, to attain certification in the EIC approach through CI, you need to engage in some form of accountability:  if your diocese, school, or other organization (parish, religious order, apostolate) has a partnership or institutional subscription with CI, then we work with that entity to arrange for forms of one-to-one mentoring and/or group use under the guidance of a qualified EIC trainer.  Check with your organization about the way forward.

Does my school have to adopt the EIC approach for all grades all at once, or can it be phased in?

It can be gradually phased in, piloted in one or more grades, or adopted comprehensively from the start. One chief consideration (provided for in the Foundation level training in the EIC Track) is how to address children new to this approach who are past first grade.  Another key consideration is the pace of training of teachers, who need to complete the Foundation level set of workshops before a teacher would be certified and able to work effectively with children via this approach.

How is the training for the EIC approach normally accomplished for a parent?

If you want to be EIC certified outside of any institutional arrangement (which will often be the case for parents), then you will need to join a CI Guild circle or engage a CI Guild mentor, once you have created your individual account on our platform.  Information on joining a Guild circle or gaining a mentor for this purpose can be found at this link.

How would EIC work in a Montessori school?

EIC would be an excellent fit with a Montessori school. The EIC workshops would be a valuable complement to such teachers’ Montessori training, and would also be helpful to the parents. Perhaps the most obvious context in which CI workshops could be used would be to provide a pathway to long-term continuing adult faith formation.

Why is contemplation and prayer so strongly emphasized in EIC?

The effectiveness of efforts to work with God’s grace to develop faith in a child depends entirely upon not just informing the child’s mind, but forming the child’s full humanity – the body, mind, and heart – with the understanding that a relationship with God is being cultivated.  A strong formative approach for a child provides an environment capable of best enabling an ongoing Divine encounter.  Growing in relationship with God necessarily means listening to, and communicating with, God – in other words, prayer.  Liturgical worship and paraliturgical celebrations are also an essential part of a fruitful Catholic prayer life.  Direct dialogue with and docility of the soul to God is therefore fundamental.  Teaching prayer is not just an aspect of an educative approach.  Prayerful contemplation is the goal and fruit – it is the finding of what the child was made for, who the child was made for.  Experience has shown that children of all ages find peace and serenity in these forms of prayer.

Why does EIC emphasize Scripture so strongly?

Sacred Scripture is more than a recording of events of Divine encounter and communication of authoritative Divine revelation.  The Bible’s words are uniquely imbued with grace, and provide us with God’s voice for what grace makes possible: a true dialogue with the Author of all things and the Author of each soul.  Scripture guides and corrects, provides memory and Divine mandate, but it is primarily an invitation to each human heart that wishes to listen to a love beyond all telling (CCC 25) and yearns to find the sure path to peace, joy, and salvation.  The Bible’s place in forming children, in discovering God directly, is therefore fundamental in a manner that no other human writing approaches.  As she developed the foundational lessons, Sophia Cavalletti found that children of all ages showed a real thirst for the Word of God in the Scriptures.  For this reason, the Scriptures are taught without simplifying or intruding on the original Word of God.

Do you map what is taught to the children in the EIC curriculum against any common scope and sequence standards?

We provide each grade’s scope and sequence formatted in a chart denoting: doctrinal statement(s) associated with a lesson, teacher’s aims, Scripture and CCC references, and materials needed.  It is up to the diocese or other entity adopting this approach to do the further work of mapping this chart onto their own standards.

What is the EIC scope and sequence?  How many lessons are there for each grade level?

A chart for each grade is provided here.  There is some variance, but the average number of lessons is 35-45 essential presentations for each grade, with a collection of supplementary lessons that are provided for enrichment, deeper cultivation of prayerful listening and silence, and particular areas of focus (such as particular liturgical feasts, child saints, saints with special needs, etc.).  This combination of essential and enrichment lessons can supplement a textbook series or take a predominant place in curriculum for a school or a given grade.

Does the EIC scope and sequence for a given grade replace a textbook series for a school?

It is not the intention of the EIC approach to replace or supplant a textbook. That being said, decisions about the relationship of a given textbook series with EIC lessons is delegated to the diocese or school or other entity to discern.

How does a child older than 3-6 years old, who is new to EIC adapt to this way of formation?

Many children will likely encounter EIC for the first time after first grade. In the workshops that comprise the latter portion of the Foundation level, the EIC Track describes certain essential lessons recommended for children of this age and older to attune to the whole approach.  In a way similar to the cyclical liturgical practice of the Church, lessons are cyclical increasing in level of instruction from year to year.

Must every lesson available for each grade be presented in a given year?

This depends on whether the school or home is using EIC to meet diocesan learning standards, and/or provide a comprehensive, age-appropriate unfolding of the deposit of faith, versus using EIC in a supplemental or supporting role.

Why does EIC provide guide booklets for parents and teachers to use?

Each presentation to the children has a guide booklet to help the catechist prepare for and give the presentation, accompany the children in prayer, make suggestions for the children’s work, and help the children consolidate and review what they have learned in a later “remember meeting.”  The parts of each booklet include:

• The “presenter’s meditation” in each guide booklet goes deeply into the content of the presentation from the vantage point of an adult.  It prompts the adult to contemplate and pray about what he or she will be considering with the children.  
• The “teacher’s aims” section summarizes what the adult aims to do in the lesson, recognizing in humility that what the child actually learns and discovers depends on the work of the inner Teacher, the Holy Spirit.  
• The “sources” section lists the most important sources for the content of the presentation – usually Scripture, the Catechism of the Catholic Church, and one or more works by Sofia Cavalletti, Gianna Gobbi and/or their collaborators.
• The core of a guide booklet is the “presentation” section.  This section models what the adult will say in the presentation, the questions he or she will ask the children to help them understand and reflect on what they have heard, directions for presenting the hands-on material, and further questions to stimulate their wonder and contemplation. This section also includes suggestions for fostering the children’s (and adult’s) prayerful response to the mysteries that have been unfolded.  Of course, it is critically important that the adult must always pay attention to the children in front of him or her and modify the presentation as necessary to meet their needs.  A lesson’s guide booklet is not to supplant the personal sense of the child and the relational approach that each child needs to perceive from any adult seeking foster the Holy Spirit’s voice to the child.  This is why all workshops for adults that make up our EIC Track focus on the person of the parent and teacher – their personal faith and ability to witness – rather than merely coaching to the use of a resource or program.

“Here lies the test of truth, the touchstone of evangelization: it is unthinkable that a person should accept the Word and give himself to the kingdom without becoming a person who bears witness to it and proclaims it in his turn… In the long run, is there any other way of handing on the Gospel than by transmitting to another person one’s personal experience of faith?  It must not happen that the pressing need to proclaim the Good News to the multitudes should cause us to forget this form of proclamation whereby an individual’s personal conscience is reached and touched by an entirely unique word that he receives from someone else” (Pope St. Paul VI, Evangelii Nuntiandi, On Evangelization in the Modern World, 24, 46).

• The “work of the children” section provides several suggestions for what the children can to do continue thinking about what they have heard in the presentation – working with the material, drawing, making a prayer card, creating a book, and so on according to their age.  
• The “remember meeting” section brings the children back together to recall key points of the presentation and consolidate the “heart” and “head” aspects so they can articulate what they have learned.  It also lets the adult informally assess how deeply they have engaged with the material and what they have understood.

The guide booklets are precisely worded and have been carefully reviewed for doctrinal accuracy.  By using them, parents and teachers who do not have a background in Catholic theology can feel confident that the wording of the booklets provides an age-appropriate precision about what Mother Church believes and teaches.
 

Are EIC guide booklets necessary?

Yes. The guidebooks are the key resource for presenting lessons to children in each grade. They are carefully designed to provide clarity on the purpose, materials, and pedagogy for each lesson, as well as the substantive content.  They are fundamental to the earlier stages of an adult’s wielding of this approach. Over time, some more veteran parents or teachers may find that they need the guidebooks less in a live lesson, having inculcated their general wording, steps, and actions to a greater degree.

What teacher and student texts are required for the EIC?

No texts are required for the EIC lessons for the children. The teacher uses the guidebook to present the lessons. The teacher also refers to the scope and sequence for each grade (available on the EIC main site) to determine the various components needed in the lessons: the guidebook, materials needed, and other associated elements such as coloring pages for certain grades, or Scripture booklets, or learning journals.

What is the purpose of an EIC learning journal?

A learning journal is a place for children to make notes, record information, and do their work of writing or drawing as part of the various lessons. It is a medium where they can further contemplate and also consolidate what they learn. For the parent or teacher, it offers a means to be aware of and assess the child’s encounter with the lessons.

Can the EIC approach be used in different countries?

Yes, our design team is multi-national and the EIC approach has been conceived as a service to many regions and cultures.  There are, of course, linguistic challenges in many circumstances, and we work to meet those on a case-by-case basis.

Are the EIC Track workshops and lesson guide booklets available in Spanish or in other languages?

This will progressively be the case.  The Catechetical Institute (CI) has a large and growing collection of workshops in Spanish in a variety of ministry and parenting topics.  Though originally created in English, the EIC components will all eventually be adapted for Spanish-language users, as well as for other languages. 

How does a person become qualified as an EIC trainer or mentor of others in this approach?

We have workshops specifically to train local mentors as needed, at no extra cost, and we can work with any number of people at whatever pace is desired.  The best-case scenario is for at least one EIC-attuned local mentor to be able to accompany others (teachers and/or parents) through the EIC Track, at a locally determined pace, either individually or in groups.  We offer launch events for free either on-site or via Zoom, as well as follow-up training if desired (no speaker fees; only expenses are any travel costs).  EIC is an adaptation for home and school settings of the pedagogical insights of Dr. Maria Montessori, Dr. Sofia Cavalletti, and Gianna Gobbi.  Catechesis of the Good Shepherd (CGS) is the definitive expression of their superlative approach to forming children.  For dioceses (or schools within a diocese) that adopt EIC in an all-on-board manner, we strongly encourage that mentors be trained in Catechesis of the Good Shepherd (CGS) through a qualified CGS trainer, and we offer a scholarship option that can help enable this invaluable training.

What is the "scholarship option" for the Educating in Christ (EIC) Track?

The EIC Track’s scholarship option is intended for those who seek to mentor teachers and parents who are seeking EIC certification within a diocese partnered with the Catechetical Institute (CI) of Franciscan University. Because EIC is an adaptation for home and school settings of the Catechesis of the Good Shepherd (CGS), we strongly encourage that mentors be formed in levels 1, 2 and/or 3 of CGS through a qualified CGS formation leader. The scholarship option helps offset the cost of this invaluable formation.  The scholarship option pays up to $500 for each level of CGS formation completed by a mentor. Mentors seeking CGS formation should be aware that level 1 formation must be completed before level 2, and level 2 must be completed before level 3. Level 1 CGS formation covers ages 3 to 6; level 2 covers ages 6 to 9; and level 3 covers ages 9 to 12.

To benefit from this option:

1. Your diocese must be partnered with the Catechetical Institute (CI) of Franciscan University.
2. The financial arrangement between your diocese and CI must be such that the scholarships provided to individuals are 10% of the remuneration due to CI, a tithe, starting at a minimum of $15,000 due to CI annually; that makes $1,500 available to help one or more individuals pursue CGS formation. A diocese’s annual invoice above this minimum can simply be divided by 10 to calculate the amount available each year of the partnership.
3. A person eligible for this scholarship must be chosen by the diocese. At least during the course of their CGS training, he or she must serve as an EIC mentor if that is the diocese’s intention.
4. The CGS formation sources for those eligible for CI’s scholarship funds are all associated with Catholic religious life.  Please contact the Catechetical Institute (CI) for current locations of formation leaders from these religious orders ([email protected]).

Is the EIC approach only for Catholic settings?

Though we are respectful of our brothers and sisters outside of full communion with the Catholic faith who would wish to benefit from the EIC Track’s formation workshops and tools, and we welcome their exploration of it, this approach is designed with Catholic parents and teachers in mind.  As it is so in many Catholic schools, we assumed that a large number of the children who encounter the EIC approach will be non-Catholics.  But the EIC training workshops that we have created are intended to specifically form adults as impactful witnesses of the Catholic faith for the children under their care.

Is EIC being used anywhere else? If so, how has it been received?

The earliest form of what has become the Catechetical institute’s Educating in Christ approach began with many years of experimenting in schools and homes in Australia, through the efforts of the primary originator, Dr. Gerard O’Shea.  There are also a number of other anecdotal uses of a similar approach in the United States and elsewhere, usually where individual teachers or parents wanted the children under their care to experience the Catechesis of the Good Shepherd where its full implementation was not feasible.

What are the most common reasons the EIC approach does not “take” in a school setting?

In partnering with a diocese, school, or other entity, we candidly share the challenges we have encountered to real long-term success in ministry formation – in the EIC approach or any other effort to pass on the faith.  We are up-front with our experiences of barriers and issues, so that we can develop a common understanding and create a plan to foster growth.  To assist dioceses and other entities in overcoming the challenges, we offer a coaching-style relationship.  We work with many hundreds of diocesan leaders who have accounts on our formation platform, personally observing and assisting many initiatives in dioceses around the world.  We intentionally give those we work with the benefit of what we see working elsewhere by connecting them with other leaders who work with similar challenges.  Finally, we provide a health meter for our partners, which presents the conclusions of what we observe as best practices among the organizations and individuals that use our platform most effectively.  This is ordinarily used in a conversational context in meetings that we have with leadership over the course of a partnership.  In our experience with a wide range of circumstances, we’ve learned what helps a partnership thrive and what are the common threats and challenges.  Below, we’ve detailed those challenges and the solutions which have been proven to address them effectively.

• LACK OF CERTIFICATION STRUCTURES
  • Challenge:  Absence of learner engagement due the lack of clear standards for ministry certification and ongoing formation (as opposed to only suggested guidelines or recommendations).
  • Solution:  Create a clear vision for what constitutes responsible ministry formation and define benchmarks and accountability for those standards.
• THE PLUG-AND-PLAY MENTALITY
  • Challenge:  Isolated learning and ineffective formation which can be result from depending on lecture-based models of formation.
  • Solution:  Prioritize pastorally accompanying people, engaging in group learning and personal engagement.
• LACK OF FOLLOW-UP
  • Challenge:  Decreased momentum and engagement within a diocese due to the lack of follow-up events.
  • Solution:  Work with our team to schedule free follow-up events to create ongoing momentum.
• LACK OF URGENCY
  • Challenge:  Difficulty for diocesan leaders to implement and sustain participation in formation due to the lack of urgency within the diocese from the top down. This can result in a lack of continuity of care and higher turnover among diocesan leaders who feel powerless, overtasked, and overwhelmed.
  • Solution:  Create structures that empower leaders to mold the vision for ministry formation by providing incentives and/or consequences for those needing to be formed.
• DISCOURAGEMENT
  • Challenge:  Discouragement among those needing formation due to the time investment, distractions, busyness, and sense of being overwhelmed.
  • Solution:  Make use of certifications, ceremonies, recognitions, and other forms of incentives to reprioritize the importance of formation and encourage catechists and teachers.
• GAP OF UNDERSTANDING
  • Challenge:  Absence of learner engagement due to the lack of understanding among local leaders of what good catechesis, formation and accompaniment look like, the skills needed to make disciples, and what it means to live the Christian life.
  • Solution:  Focus on effectively communicating a proper understanding of these areas.

Can you provide a glossary of terms related to the EIC approach?

• Acerbo Nimis (Pius X): "Acerbo Nimis" is an encyclical letter issued by Pope Pius X in 1905. In this pivotal document, Pope Pius X addresses the importance of catechesis within the Catholic faith. He emphasizes the need for systematic and comprehensive teaching of Catholic doctrine to ensure a firm foundation in the faith. The encyclical underscores the significance of sound religious education in shaping the understanding and transmission of the Catholic faith.
• Address to Catholic Religion Teachers (2009): In his 2009 address to Catholic religion teachers in Italy, Pope Benedict XVI stressed their pivotal role in schools and Christian communities. He recognized the enduring value of Catholic religion instruction, fostering moral and spiritual growth and encouraging reflection on life's meaning. The Pope commended teachers for their contributions to culture and emphasized the integration of religious and human formation. He encouraged them to be authentic witnesses of their faith, promoting respect and dialogue in the secular context.
• Affective: Pertains to the emotional and attitudinal aspects of learning. It encompasses emotional regulation, social skills, motivation, values, self-esteem, moral development, and emotional intelligence. Affective education aims to help students develop emotional awareness, positive attitudes, and interpersonal skills, fostering their holistic development and well-rounded personalities. Educators use various strategies and programs, such as character education and social-emotional learning, to address the affective domain and create supportive and inclusive learning environments.
• Allusions: "Allusions" in catechesis refer to indirect references or mentions of biblical stories, figures, or concepts in literary, artistic, or cultural works. Recognizing and interpreting these allusions is essential for a deeper understanding of how biblical themes and narratives are developed and influence the Faith. 
• Anthropocentric: In the context of education and human experience, anthropocentrism places humans at the center of importance. It underscores the significance of individual students' interests, well-being, and potential for growth. This approach encourages educators to adopt student-centered, empathetic, and compassion-driven methods that cater to the unique needs and development of each individual. It fosters a holistic educational environment that values the intellectual, emotional, and moral aspects of human growth and flourishing.
• Anthropological: "Anthropological" relates to the field of anthropology, which studies the human condition, behavior, and culture. In light of the Catholic faith, it refers to the theological and philosophical study of the human person. It encompasses the belief that human beings are created by God in His image and likeness, possessing inherent dignity and worth. Catholic anthropology emphasizes the moral and ethical dimensions of human life, highlighting the importance of living in accordance with the teachings of Christ and the moral framework of the Church. It recognizes the human capacity for reason and free will as gifts from God, which enable individuals to make moral choices and pursue a life of virtue. Additionally, Catholic anthropology acknowledges the concept of original sin, the need for redemption through Christ, and the hope of eternal life. It serves as a foundation for Catholic moral and social teachings, underlining the sanctity of human life, the importance of love and justice, and the responsibility to care for others and the created world.
• Apologetics: A branch of theology that seeks to articulate and defend the core teachings and traditions of the Faith. It involves providing reasoned explanations and justifications for doctrines, practices, and moral principles. Apologists aim to address questions, doubts, and criticisms about the Faith and to help both Catholics and non-Catholics better understand and appreciate the richness of the Church's teachings. The goal of Catholic apologetics is to strengthen faith, promote understanding, and engage in respectful dialogue with those who may have questions or concerns about the Faith.
• Ascetical (Asceticism): Ascetical practices, often associated with asceticism, involve a disciplined and rigorous way of life focused on spiritual growth and self-denial. In the pursuit of a closer relationship with God, ascetics embrace a regimen of prayer, fasting, and simplicity, cultivating a spirit of detachment from worldly desires and material comforts.
• Assessment: Assessment involves the systematic evaluation and measurement of individuals' knowledge, skills, and performance. In an educational context, assessment serves to gauge the progress and understanding of students, helping educators adapt their teachings to better meet their needs.
• Atrium: An "Atrium" is a sacred space within the Catechesis of the Good Shepherd, designed to foster a contemplative encounter with God. It is a place where children engage with hands-on materials and liturgical elements, such as Bible stories and religious objects. The Atrium encourages a deep, personal connection with the divine, allowing children to explore their faith through experiential learning. It is a space where young learners can ponder the mysteries of faith and cultivate a sense of wonder and reverence.
• Cardinal Virtue: The Cardinal Virtues, fundamental in Catholic theology, encompass Prudence, Justice, Fortitude, and Temperance. Prudence guides sound moral decision-making, while Justice entails treating others fairly and protecting their rights. Fortitude represents the courage to endure difficulties and choose the right path, even in adversity. Temperance focuses on moderation and self-control, especially concerning desires and appetites. These virtues provide a moral framework for Catholic ethical living, forming the basis for virtuous conduct in accordance with Catholic teachings.
• Catechesi Tradendae (1978): "Catechesi Tradendae" is an apostolic exhortation by Pope John Paul II, issued in 1979. Its title, translated as "On Catechesis in Our Time," underscores its focus on the importance of catechesis (religious education) within the Church. The document provides guidance on the content, methods, and goals of catechesis in the contemporary context. It highlights the significance of catechesis as a means of transmitting the faith and promoting spiritual growth among the Faithful.
• Catechesis of Apprenticeship: The main focus and reason for ‘catechesis of apprenticeship’ is Liturgical Catechesis, which “aims to initiate people into the mystery of Christ ‘by proceeding from the visible to the invisible, from the sign to the signified, from the sacrament to the mysteries’”. Hence the catechesis of apprenticeship is also known as person-to-person liturgical catechesis. “Liturgical catechesis, given in the context of apprenticeship, moves catechetical practice from a one-size-fits-all model to a person-to-person experience of accompaniment that imitates the unique way in which Jesus formed his apostles and the early Church formed new disciples”. (Following God’s Pedagogy, Sr. MMF, 55)
• Catechesis of the Good Shepherd: The Catechesis of the Good Shepherd is a Montessori-inspired religious education approach for children, created by Sofia Cavalletti and Gianna Gobbi in collaboration with the Catholic Church. It fosters a deep understanding of the Christian faith through a specially designed environment called the "atrium," featuring hands-on materials, contemplative atmospheres, and a child-centered approach. The program respects children’s innate spiritual capacity, offers age-appropriate learning experiences based on Scripture and liturgy, and emphasizes individual exploration. Catechists guide rather than instruct, and silence and nature are integrated to encourage reflection and prayer. This approach is widely used in Catholic and other Christian denominations to nurture children's spiritual growth and connection with their faith.
• Catechesis: The word "catechesis" has its origins in ancient Greek. It is derived from the Greek word "κατηχέω" (katēcheō), which means "to instruct," "to teach orally," or "to sound down." In the context of early Christianity, this term was used to describe the oral instruction and education of new converts to the Christian faith. It aims to teach the principles of Catholic doctrine to individuals of all ages, including children, young people, and adults, initiating them into the fullness of Christian life. Emphasized in the Catechism of the Catholic Church, the Second Vatican Council, and Pope John Paul II's teachings, catechesis is seen as a lifelong journey of forming disciples who are both knowledgeable about their faith and committed to living it. Local dioceses and parishes often implement catechetical programs and resources to support faith formation, ensuring that individuals are well-instructed in the beliefs and practices of the Catholic faith, a mission integral to the Church's purpose.
• Catechism of the Catholic Church (1993): The "Catechism of the Catholic Church" (CCC) is an authoritative and comprehensive document that provides a systematic presentation of the teachings and beliefs of the Catholic Church. It serves as a valuable resource for catechesis, offering clear explanations of Catholic doctrine, moral principles, and the liturgy.
• Catechist: An individual who is formally trained to instruct and guide others, typically children, adolescents, or adults, in matters of faith and doctrine. Catechists play a pivotal role in religious education, teaching the principles of theology, morality, sacraments, and Scripture. They help individuals deepen their understanding of the faith and foster a closer relationship with God. Catechists often serve in parish or school settings, working with catechumens (those preparing for baptism), candidates for confirmation and other sacraments, or individuals seeking to learn more about the Faith. They facilitate religious instruction, promote spiritual growth, and provide support and guidance on the journey of faith.
• Catholic Schools on the Threshold of the Third Millennium (1997): "Catholic Schools on the Threshold of the Third Millennium" is a document issued by the Congregation for Catholic Education in 1997. It reflects on the future and mission of Catholic schools as the new millennium approached. The document emphasizes the unique role of Catholic education in fostering both intellectual and moral development, nurturing students' faith, and contributing to the well-being of society. It also discusses the challenges and opportunities facing Catholic schools in the modern world.
• Cenacle: The "Cenacle" is a term used to denote the location of the Last Supper, where Jesus shared the Passover meal with His disciples and instituted the Eucharist. The Cenacle holds great significance in Christian tradition and is a site of reverence and pilgrimage for Christians.
• Christian Moral Principles: Christian moral principles revolve around love and charity, emphasizing compassion for others and respect for every person's inherent dignity. Social justice and solidarity call for addressing inequalities and working for the common good, with a focus on the marginalized. Marriage and family are held as sacred, and Catholics are encouraged to follow their conscience when making moral decisions, guided by virtues and prudence. The Church's pro-life stance opposes abortion, euthanasia, and the death penalty, reflecting a consistent ethic of life. Lastly, a commitment to environmental stewardship and care for creation underscores the importance of preserving the natural world. These principles, rooted in Scripture and tradition, shape the moral compass of Catholics and guide their actions in daily life.
• Christifideles Laici (1988): "Christifideles Laici" is an apostolic exhortation issued by Pope John Paul II in 1988. Its title, translated as "The Lay Members of Christ's Faithful," reflects its focus on the role of the laity in the Catholic Church. The document emphasizes the mission and vocation of the laity, highlighting their responsibility to transform the world in accordance with the Gospel. It underscores the importance of lay people's participation in various aspects of society, including politics, culture, and economics, while maintaining a strong connection to their faith.
• Christocentric: "Christocentric" signifies a perspective that places Jesus Christ at the center of faith and theology. It emphasizes Christ as the focal point of Christian belief, salvation, and the embodiment of God's love. This perspective underscores the importance of following Christ's teachings and emulating His life in Christian education.
• Church Fathers: Refers to the esteemed theologians, scholars, and early Christian leaders from the first few centuries of the Church's history. These individuals made significant contributions to the development of Christian theology, doctrine, and the understanding of the faith. Church Fathers include figures like St. Augustine, St. Jerome, St. John Chrysostom, and St. Athanasius, among others. Their writings and teachings have had a profound impact on the shaping of Catholic doctrine and tradition. They played a pivotal role in defending and explaining Christian beliefs, addressing theological controversies, and providing guidance for the early Christian communities. The writings of Church Fathers are highly regarded within the Catholic Church and continue to be influential in contemporary Catholic theology and spirituality.
• Circular Letter on Religious Education in Schools (2009): Addresses the importance of religious education in schools, particularly within the context of Catholic schools. It emphasizes that education should encompass the integral formation of the human person, including their moral and religious development. Parents hold primary responsibility for their children's education and have the right to choose schools that align with their religious and moral beliefs. Catholic schools are highlighted for their role in providing an education imbued with a Christian spirit and guaranteeing the Catholic identity. The letter underscores the importance of religious freedom, including the right of parents to choose religious education in line with their convictions, and the need for religious education in schools to foster personal and social responsibility and contribute to the common good. The Church is urged to denounce injustices affecting Catholic pupils and their families' educational rights and freedom.
• Cognitive: Refers to the mental processes involved in acquiring, processing, and using information. This encompasses a wide range of activities such as thinking, perceiving, problem-solving, memory, language, and decision-making. Cognitive psychology focuses on understanding how individuals perceive, think, and learn, and it explores various cognitive processes to gain insights into human behavior and mental functioning. This perspective often examines the structures and functions of the mind, memory systems, attention, and problem-solving strategies. It is a fundamental branch of psychology that plays a crucial role in understanding human thought processes, learning, and behavior.
• Communitarian Dimension: The "Communitarian Dimension" in Christian education recognizes the importance of community in the spiritual journey. It emphasizes that faith is not an individual pursuit but a communal one, encouraging believers to support and engage with fellow members of the Christian community. This dimension underscores the significance of shared worship, fellowship, and service in the life of the Church.
• Compartmentalized: Compartmentalization refers to the practice of dividing aspects or elements into separate compartments, sections, or categories. From an organizational standpoint, it is employed to maintain clarity, prevent interference, and enhance efficiency. In psychology and personal behavior, it can be seen as a psychological strategy to cope with conflicting emotions or responsibilities, allowing individuals to manage various facets of their lives without confusion or stress.
• Compendium of the Social Doctrine of the Church (2004): The "Compendium of the Social Doctrine of the Church" is a comprehensive compilation of Catholic social teachings and principles. Published by the Pontifical Council for Justice and Peace in 2004, it offers a systematic presentation of the Church's teachings on issues related to human rights, social justice, the common good, and the dignity of the human person. This document serves as a guide for understanding and applying the Church's teachings to contemporary social and moral challenges.
• Connatural: In this context, "connatural" signifies a state of close alignment and harmony between the chosen method or approach and the subject matter being addressed. This concept emphasizes a natural fit, innateness, and authenticity in the relationship between the method and content. It suggests that the method is not imposed but is instead a logical and effective choice that enhances engagement and understanding. Overall, the term conveys the idea that the method is thoughtfully selected to complement and authentically resonate with the content, resulting in more effective communication and interaction.
• Consciousness: The awareness of one's thoughts, emotions, sensations, and the external world. It involves cognitive processes such as perception, memory, and self-reflection. In Christian psychology, consciousness can be viewed through the lens of faith, meaning that an individual's beliefs, values, and spiritual experiences may influence their psychological state. For example, Christian psychologists might explore how a person's faith impacts their self-perception, coping mechanisms, and mental well-being. The integration of psychology and Faith can provide a unique perspective on consciousness, as it considers the spiritual and emotional aspects of human experience alongside traditional psychological understanding.
• Consubstantial: In theological terms, "consubstantial" is a crucial concept in doctrine, particularly in the understanding of the Holy Trinity. It signifies the belief that the Father, Son, and Holy Spirit share the same divine essence and are of the same substance. This theological term underlines the foundational belief in the unity and oneness of God while acknowledging the distinct roles of the Father, the Son (Jesus Christ), and the Holy Spirit within the Triune Godhead. The Nicene Creed, a significant statement of Christian faith, includes the phrase "consubstantial with the Father" to affirm this central teaching.
• Contemplative: "contemplative" relates to a style of prayer and spiritual practice that involves quiet reflection, meditation, and deep interior prayer. It is a form of prayer in which individuals seek a profound and personal experience of God's presence, often through stillness, silence, and a focus on the mysteries of faith. Contemplative prayer is characterized by an openness to God's presence and an attentive listening to His guidance, allowing individuals to deepen their relationship with God and experience His transformative grace. Prominent forms of contemplative prayer in the Catholic tradition include Lectio Divina, the practice of praying with Scripture, and the silent prayer of the heart, as in the tradition of the Desert Fathers and Christian mystics. This contemplative approach is integral to the Catholic spiritual journey, encouraging a deeper understanding of the divine and personal communion with God.
• Contextualization / Context: "Contextualization" is the process of adapting religious teachings to specific cultural and social contexts to make them meaningful and relevant. Understanding the "context" involves recognizing the unique characteristics and needs of the audience, enabling effective catechesis and evangelization. It ensures that the Christian message is communicated in a way that resonates with the lived experiences of individuals, fostering a deeper connection to faith.
• Covenant: A covenant is defined as a sacred agreement between God and the Israelites, with key covenants like the one with Abraham and the Mosaic Covenant. These covenants lay the foundation for the New Covenant, realized through Jesus Christ. The New Covenant is central to theology and is experienced through the Eucharist, offering forgiveness of sins and eternal salvation. It signifies a profound shift in the relationship between God and humanity.
• Curriculum: In this context, a curriculum can be defined as a carefully designed and flexible plan for guiding a child's learning journey. It encompasses a broad spectrum of activities, materials, and experiences tailored to the child's developmental stage and individual needs. This curriculum encourages active exploration, self-directed learning, and a deep understanding of fundamental concepts. It focuses on fostering independence, critical thinking, and a lifelong love of learning while providing the freedom for each child to progress at their own pace and according to their unique interests and abilities.
• Deductive Approach: The deductive approach in theological and philosophical contexts starts with a general premise or principle and applies it to specific cases or situations to reach specific conclusions. This method is often used to elucidate theological truths by extrapolating from foundational beliefs or principles.
• Degrees of Silence: "Degrees of Silence" refers to the varying levels of quiet and contemplation within a learning environment, particularly in Montessori Education and Educating in Christ. It encompasses varying levels of quietness tailored to different learning contexts. These degrees include reflective silence for deep thought, focused silence to aid concentration, respectful silence to encourage fair discussion, observational silence for assessment, calm silence during transitions, and shared silence for collective reflection. Each type of silence serves specific educational purposes, acknowledging that quietness can be a deliberate and effective tool for learning and classroom management, depending on the educational objectives and environment.
• Dei Verbum (1965): "Dei Verbum" is one of the documents of the Second Vatican Council, issued in 1965. Its title, translated as "The Word of God," signifies its focus on the role of Scripture in the life of the Church and the importance of the Word of God in Christian faith. The document addresses the inspiration, interpretation, and use of the Bible in the Catholic Church, stressing the significance of the Scriptures in nurturing the faith of believers and guiding the Church's teaching and practice.
• Deposit of Faith: The core of divine truths and teachings revealed by God. It comprises both Sacred Scripture (the Bible) and Sacred Tradition, forming the unchanging foundation of Catholic doctrine and belief. These sources contain essential teachings such as the Holy Trinity, the Incarnation, Sacraments, and moral principles. The Church's Magisterium, guided by the Holy Spirit, ensures the faithful preservation and interpretation of the Deposit of Faith, making it a timeless and reliable source of guidance for Catholics worldwide. It represents the enduring divine revelation that shapes Catholic theology and belief.
• Deus Caritas (2005): "Deus Caritas" is an encyclical issued by Pope Benedict XVI in 2005. Its title, translated as "God Is Love," reflects its central theme. The document explores the theological and practical dimensions of love in the Christian faith. It emphasizes that God's love is at the core of Christian belief and that love is to be the driving force behind Christian charitable activities. "Deus Caritas" highlights the interconnectedness of love of God and love of neighbor and encourages the Church and its members to engage in acts of charity and social service as expressions of divine love.
• Dialogue of Salvation: In the sacred teachings of Scripture and Tradition, the "Dialogue of Salvation" signifies the profound and eternal covenant between God and humanity. This covenant, as illuminated in Scripture, encompasses the promises and responsibilities established by God to guide and redeem humankind. It represents God’s unwavering commitment to humanity's spiritual growth and ultimate salvation. This sacred dialogue forms the heart of the relationship between the Creator and the created, offering a pathway to eternal communion.
• Didactic: "Didactic" describes an instructional approach that is informative and instructive. In the context of faith and moral education, a didactic method aims to convey religious knowledge and ethical values through clear, structured instruction. This approach helps learners grasp fundamental principles, theological concepts, and moral teachings. Didactic methods are often used in catechesis to ensure a systematic and comprehensive understanding of the Christian faith.
• Divine Revelation: Divine Revelation is the way in which God communicates His divine plan to humanity. It is conveyed through Sacred Scripture (the Bible), Tradition, and the life and teachings of Jesus Christ. Divine Revelation is considered an ongoing process, forming the foundation of the Catholic faith and guiding doctrinal and moral teachings. The Church, under the guidance of the Holy Spirit, safeguards and interprets Divine Revelation for the Faithful.
• Doctrine of Faith: The doctrine of faith encompasses the fundamental theological tenets and teachings inherent to the Church. It forms the cornerstone for comprehending divine mysteries, the relationship between God and man, and the moral and ethical principles derived from Sacred Scripture and Tradition.
• Doctrine: refers to the official teachings and beliefs of the Catholic Church, which are derived from divine revelation, including Sacred Scripture and Sacred Tradition. Catholic doctrine encompasses the core tenets of the faith, covering matters of theology, morality, worship, and spirituality. The CCC serves as a comprehensive resource that explains and articulates these doctrines, providing guidance to Catholics and those interested in understanding the faith more deeply. It covers a wide range of topics, including the nature of God, the Trinity, the sacraments, moral principles, social justice, and the Church's teachings on various aspects of life. Catholic doctrine is considered authoritative and is upheld by the Magisterium, the Church's teaching authority, which ensures the faithful interpretation and transmission of these beliefs.
• Early Sensory Stimulation: Early sensory stimulation involves purposefully engaging a child's senses—sight, sound, touch, taste, and smell—to support their cognitive, emotional, and spiritual development. In Montessori education and "Educating in Christ," early sensory stimulation is valued for its role in fostering a child's appreciation of the world as a divine creation, cultivating a sense of awe, wonder, and gratitude for God's handiwork.
• Ecclesia in Oceania (2001): "Ecclesia in Oceania" is an apostolic exhortation issued by Pope John Paul II in 2001. It is focused on the Church in Oceania, particularly the challenges and opportunities faced by the Catholic Church in the Pacific region. The document emphasizes the importance of evangelization, cultural diversity, and the unique pastoral needs of the peoples of Oceania. It encourages the Church to be a source of spiritual and social support for the region's communities.
• Ecumenical, Ecumenism: Ecumenism focuses primarily on promoting unity and cooperation among various Christian denominations, seeking to build a sense of shared faith and understanding within Christianity. While the broader concept of interfaith dialogue extends these principles to interactions between different religions, ecumenism is specific to Christianity. It involves organized efforts to foster dialogue, collaboration, and reconciliation among Christian groups with theological or doctrinal differences, with the ultimate goal of achieving a more inclusive and harmonious Christian community.
• Educating for Intercultural Dialogue in Catholic Schools (2013): The document "Educating for Intercultural Dialogue," authored by the Congregation for Catholic Education, was published on 28th October 2013. It emphasizes the importance of intercultural dialogue within Catholic education, focusing on teachers' role in preparing students for diverse cultural interactions, breaking down knowledge compartmentalization, and promoting unity. Teachers are expected to address social issues and equip students with the tools to navigate a multicultural world. School leaders play a significant role in fostering a culture of dialogue and recognition among different cultures. This document underscores the significance of educators' consistent witness and collaboration among all educators to create an environment for students' holistic growth.
• Educating in Christ: "Educating in Christ" is an educational approach that combines Montessori principles with a Christian perspective. It aims to provide holistic education that nurtures not only intellectual growth but also the spiritual and moral development of individuals. This approach recognizes the divine presence in every aspect of life and education, fostering a deeper connection with God.
• Educating Together in Catholic Schools (2007): The document, "Educating Together in Catholic Schools," authored by Cardinal Zenon Grocholewski and Msgr. Angelo Vincenzo Zani, was published on September 8, 2007. It underscores the fundamental principles of Catholic education. Emphasizing the concept of communion, the document highlights the collaborative role of educators, parents, and students within the Catholic school community. Teachers are seen as witnesses to the faith, contributing to students' moral development. It also discusses the vocational aspect, helping students discern their life paths. The document advocates for a deep connection between the school community and the broader world, promoting collaboration with various institutions and encouraging a sense of unity and cooperation. It concludes that Catholic schools play a vital role in addressing contemporary cultural challenges while fostering a spirit of communion and contributing to societal betterment.
• Epiclesis: The “Epiclesis” is a moment in the Eucharistic prayer when the priest invokes the Holy Spirit to come upon the gifts of bread and wine and transform them into the body and blood of Christ. While the primary moment of consecration is traditionally associated with the words of institution ("This is my body... This is my blood"), the epiclesis is seen as a complementary and essential part of the consecration process. It highlights the role of the Holy Spirit in effecting the Real Presence of Christ in the Eucharist. The exact wording of the epiclesis may vary in different Eucharistic prayers used in the Catholic Church. Still, the underlying theology remains consistent: the Holy Spirit is invoked to make Christ truly present in the Eucharistic species. The epiclesis underscores the Trinitarian nature of the Eucharist, recognizing the Father, Son, and Holy Spirit as essential to the sacramental transformation.
• Epistemology: Epistemology is the philosophical branch concerned with the nature, origins, and limits of knowledge and belief. It explores questions about how knowledge is acquired, justified, and validated. In theological and religious discussions, epistemology plays a crucial role in understanding the foundation and basis of religious knowledge and beliefs.
• Eros: Eros, as a concept within Christian theology, represents passionate, romantic, or erotic love. It acknowledges that love encompasses various dimensions, including the desire for intimacy and closeness. Eros, when guided by Christian principles, contributes to the depth and beauty of human relationships, particularly within the sacred covenant of marriage.
• Evangelii Gaudium (2013): "Evangelii Gaudium" is an apostolic exhortation issued by Pope Francis in 2013. Its title, translated as "The Joy of the Gospel," reflects its central message. The document calls for a renewed spirit of evangelization and shares Pope Francis's vision for a more joyful and inclusive Church. "Evangelii Gaudium" addresses various aspects of evangelization, social doctrine of the church, and the role of the Church in the modern world. It emphasizes the importance of reaching out to those on the margins of society and promoting a more equitable and compassionate global community.
• Evangelii Nuntiandi (1975): "Evangelii Nuntiandi" is an apostolic exhortation issued by Pope Paul VI in 1975. Its title, translated as "Evangelization in the Modern World," underscores its focus on the mission of evangelization in the contemporary context. The document explores the challenges and opportunities of proclaiming the Gospel in a rapidly changing world. It emphasizes the importance of both word and witness in the process of evangelization, and it encourages the Church to engage in a dynamic and culturally sensitive approach to sharing the Christian faith.
• Evangelization: "Evangelization" is the sacred mission of the Church to share the Christian message with the world. It extends beyond mere proselytism; evangelization involves inviting individuals to encounter Christ and become His disciples. It is a process that encompasses sharing the Good News, fostering conversion, and nurturing a lifelong relationship with God. Evangelization acknowledges that faith is not just a personal belief but a communal experience, drawing people into the body of Christ, the Church.
• Examination of Conscience: It involves a reflective and introspective examination of one's thoughts, words, and deeds to assess how they align with Christian moral principles and God's commandments. The purpose of this examination is to foster repentance, self-awareness, and reconciliation with God. While typically used before confession, it also supports ongoing spiritual growth. Resources like the Catechism, devotional books, and online tools aid in this practice. Additionally, the Liturgy of the Hours, particularly Evening Prayer and Night Prayer, integrates examination into daily communal prayer, emphasizing its importance in Catholic life.
• Existential: Though it has been used to describe a particular school of philosophy or system of ideas that gives no real meaning to the created world, the term existential simply refers to existence. The fact that we exist, we are existential. Catechesis must be attentive to the lived reality of the people it serves, or it will continue on the trajectory of abstraction whereby only facts are offered and not the Person of Jesus Christ. (Sr. MMF, Following God’s Pedagogy)
• Fallacy: Fallacy, in the realm of reasoning and argumentation, represents a deceptive or flawed form of logic. These are arguments that appear rational on the surface but are built upon incorrect or misleading premises. Recognizing and understanding fallacies is essential in critical thinking, as they can lead to unsound or erroneous conclusions. Fallacies come in various forms, including ad hominem attacks, straw man arguments, and circular reasoning.
• Familiaris Consortio (1981): "Familiaris Consortio" is an apostolic exhortation issued by Pope John Paul II in 1981. Its title, translated as "The Role of the Christian Family in the Modern World," reflects its primary focus. The document addresses the significance of the family as the fundamental unit of society and the Church. It highlights the family's role in promoting love, education, and faith and addresses various challenges faced by families in the modern world.
• Fideism: Fideism is a philosophical position that emphasizes faith as the primary or sole means of attaining religious knowledge or truth, often to the exclusion of reason and evidence. Fideists assert that faith and belief should be based solely on a personal, subjective conviction, without relying on rational arguments, empirical evidence, or logical analysis. This view implies that faith is independent of, or even in conflict with, reason, and it tends to reject the idea that religious truths can be understood or supported through human intellect and evidence. Fideism has been a subject of philosophical and theological debate, particularly in discussions surrounding the relationship between faith and reason.
• Fides et Ratio (1998): "Fides et Ratio" is an encyclical issued by Pope John Paul II in 1998. Its title, translated as "Faith and Reason," signifies its central theme. The document explores the relationship between faith and reason and their complementary roles in understanding the truth. It emphasizes that faith and reason are not in conflict but work together to reveal the fullness of knowledge and truth. "Fides et Ratio" encourages the dialogue between faith and reason and the pursuit of wisdom.
• Formation: The formation of the faithful within the Catholic tradition is a comprehensive and lifelong process encompassing religious education, sacramental preparation, prayer and devotion, moral and ethical guidance, active involvement in parish life, scripture study, spiritual retreats, catechesis programs, spiritual direction, understanding of Catholic social teaching, and a commitment to live as witnesses of the Gospel. It seeks to deepen individuals' understanding of the faith, nurture their spiritual growth, and encourage them to embody Christian values and principles in their lives. The ultimate goal is not only knowledge but also living as Christ's followers, radiating love and mercy to others while continually strengthening their relationship with God.
• Free Assent: "free assent" signifies an individual's voluntary, uncoerced agreement to embrace a doctrine of faith. It reflects the Church's emphasis on personal choice and genuine conviction in matters of faith. Free assent is viewed as a key element of a person's relationship with God, symbolizing a conscious and unforced acceptance of the Church's religious teachings rooted in individual conscience and commitment.
• Fundamentalism: "Fundamentalism" is a theological perspective marked by a strict and uncompromising adherence to core religious doctrines and sacred texts. In the Christian context, fundamentalism emphasizes the literal interpretation and unwavering belief in the inerrancy of Scripture. While it seeks to preserve traditional beliefs and values, fundamentalism can sometimes lead to a rigid and exclusive approach, potentially limiting dialogue and cooperation with other theological perspectives.
• Gaudet Mater Ecclesia: "Gaudet Mater Ecclesia," a Latin phrase translating to "The Mother Church Rejoices," was notably employed by Pope John XXIII during the opening address of the Second Vatican Council (Vatican II) on October 11, 1962. In his address, Pope John XXIII invoked this phrase to convey the spirit of joy, unity, and hope that characterized the historic gathering of the ecumenical council.
• Gaudium et Spes (1965): "Gaudium et Spes," translated as "Joy and Hope," is a significant document of the Second Vatican Council. Commonly known as the "Pastoral Constitution on the Church in the Modern World," it addresses the Catholic Church's role in the contemporary world. This document focuses on human dignity, social justice, and the Church's engagement with modern society, emphasizing its commitment to promoting the well-being and dignity of all individuals.
• General Directory for Catechesis (1997): The "General Directory for Catechesis" is a document issued by the Congregation for the Clergy in 1997. It provides guidelines and principles for the catechetical ministry of the Catholic Church. This document serves as a comprehensive resource for those involved in religious education and catechesis, offering direction on the content, methods, and goals of catechetical programs and emphasizing the importance of transmitting the faith effectively and authentically.
• Gestures: In a religious and spiritual context, gestures encompass a rich tapestry of non-verbal expressions. These movements and signals often carry profound symbolic significance, serving as a means of communication with God, expressions of devotion, or conduits for conveying specific emotions. From the sign of the cross to bowing or kneeling, gestures play an integral role in the language of worship and ritual, aiding in deeper prayer and reflection with God.
• Gospel: The term "Gospel" typically refers to the first four books of the New Testament: Matthew, Mark, Luke, and John. These texts contain the life, teachings, death, and resurrection of Jesus Christ. The Gospels serve as the primary sources for understanding Christian beliefs and the life of Jesus. The term also refers to the "good news" that Jesus brings to humanity—the message of salvation and God's love.
• Grace and Courtesy Procedures: In Montessori education, Grace and Courtesy lessons are designed to help children acquire social and practical skills. These lessons include teaching children how to greet one another, share, wait their turn, and practice good manners. These skills are not just about politeness but also about fostering a sense of community, respect for others, and conflict resolution. Other values also include concepts like forgiveness, compassion, humility, and love. Grace and Courtesy lessons become a way to embody Christian principles in daily life, promoting behaviors that reflect the teachings of Christ. It's about not just being polite but actively living out one's faith in how one treats others, showing the grace and love of Christ in all interactions.
• Grace: "Grace is the 'free and undeserved help that God gives us to respond to his call to become children of God, adoptive sons, partakers of the divine nature, and of eternal life.' (CCC 1996) It comes in two primary forms: sanctifying grace, which 'heals the soul of sin and sanctifies it,' (CCC 1999) and actual grace, 'a help from God' for our daily moral choices. (CCC 2000) Grace is intimately tied to the sacraments, especially Baptism and the Eucharist, and is fundamental for salvation and growing in faith. It is the transformative force by which we can overcome sin, pursue holiness, and achieve unity with God.
• Gravissimum Educationis (1965): Issued during the Second Vatican Council between 1962 and 1965, is a significant document in the Catholic Church's history. Translated as "The Declaration on Christian Education," it underscores key principles related to education. The document addresses the universal right to education, which it considers fundamental to human dignity, with a particular emphasis on the primary role of parents in educating their children. It also highlights the importance of religious education, promoting faith-based learning, cultural and social development through education, and the responsibilities of the Catholic Church in supporting educational institutions, contributing to research, and providing guidance aligned with Catholic principles. 
• Hebrew pedagogy: Hebrew pedagogy encompasses the distinctive educational approaches within the Jewish tradition. It focuses on nurturing a deep understanding of sacred texts and spiritual wisdom. Through text-based learning, exegesis, and interpretation, Hebrew pedagogy preserves and transmits Jewish knowledge, fostering a profound connection to spiritual heritage.
• Historical-critical: The "historical-critical" approach to biblical interpretation seeks to understand the historical and cultural context of Scripture, providing insight into the intended meaning of biblical passages through a thorough examination of their historical roots. This method helps to uncover the historical and cultural nuances of the biblical texts, enhancing the understanding of the messages they convey.
• Historicism: The theory of historicism claims “that there could be no objective, universal truth for all the ages; truth is in flux and must be nuanced according to the lived experience of each age. Those who ascribe to the theory of historicism argue that whatever was true for one age need not be true for the current or future age. In the case of the Chruch’s moral teachings, historicism translated into something detrimental to the deposit of faith: maybe the person should change his life in response to Church teaching; but then again, maybe the Church’s teachings no longer inform the person’s lived experience and so the Church is in need of creative change. According to Groome, the matter is left to be ‘worked out’.” (Pedagogy of God; Sr. MMF, 41)
• Human Formation: In the context of faith-based and Montessori education, human formation underscores the holistic development of individuals. It prioritizes the growth of physical, intellectual, emotional, and moral dimensions. This approach aims to cultivate virtues, character development, and ethical growth, nurturing individuals who embody values, compassion, and a meaningful life.
• Hypostatic Union: A profound doctrine central to the understanding of Jesus Christ's nature. It asserts that in the Incarnation, the divine Son, the Second Person of the Holy Trinity, assumed full human nature without confusion, change, division, or separation, becoming both fully God and fully human in one person. This union is intricately detailed, recognizing the coexistence of two distinct yet inseparable natures, divine and human, in Christ. Theology explores the communication of attributes, the harmony of divine and human wills, and the eternal nature of this union. It underlies essential beliefs concerning salvation and the relationship between God and humanity, as it affirms the identity of Jesus Christ as the eternal Son of God who took on human flesh.
• Icon: An icon is a sacred image with profound religious significance, often depicting Jesus Christ, the Virgin Mary, saints, or important scenes from the Bible. These images are not just pictures; they're powerful spiritual tools that help us draw closer to God and the saints. When we venerate an icon, like kissing it or bowing in reverence, it's a way of expressing our deep respect and devotion. Icons play a special role in our Catholic tradition, enriching our worship experiences in church and aiding us in our prayers and meditations. They're like portals to the divine, offering us a tangible connection to our faith.
• Image: An image is a visual representation that can encompass both signs and symbols. Images are used to stimulate the imagination, spark creativity, and encourage exploration. In the classroom, images can be photographs, drawings, or objects that provide a rich and engaging environment for children to explore and learn from. Images allow students to connect with the world around them and delve into deeper understanding through observation and reflection.
• Imagination: Imagination is a complex cognitive faculty that allows individuals to conjure mental images, scenarios, and abstract concepts that transcend immediate sensory experiences. From a psychological standpoint, it's a pivotal aspect of creative thinking, problem-solving, and emotional development. In various educational and spiritual contexts, imagination is seen as a powerful tool for exploration, interpretation, and a deeper understanding of the world.
• Implicit Reason: Implicit reason delves into the subtler, intuitive, and subconsciously ingrained forms of reasoning. In theological and philosophical discussions, it operates as the underlying current of thought and belief, often guiding individuals without their conscious awareness. It may encompass the intuitive understanding of moral principles, beliefs in the transcendent, and the foundation upon which one's conscious reasoning is built.
• Incarnation: The Incarnation is the momentous event when God's eternal Word, the second person of the Holy Trinity, “became flesh and dwelt amongst us”, fully divine and fully human. This profound act embodies God's love, serves as the basis for humanity's redemption from sin, reveals God's nature and will, offers salvation, and provides a model for holiness. The Incarnation is central to the Catholic faith and is celebrated during Advent and Christmas as the birth of Jesus.
• Individualism: Individualism is a cultural and philosophical perspective that emphasizes the significance of the individual and personal freedom. In theological and philosophical discussions, it can be examined in terms of its impact on the community, spirituality, and the role of the individual within the context of shared faith.
• Inductive Approach: The inductive approach is a method of reasoning and investigation that begins with specific observations or data and then generalizes or derives broader conclusions from them. It is a foundational method in theological inquiry, allowing for the exploration of deeper spiritual insights by examining individual experiences and events.
• Infallibly: The Catholic Church teaches that it possesses the gift of infallibility, which means that the Church cannot err when it teaches a doctrine of faith or morals. This infallibility is a share in the infallibility of Christ himself, who is the Truth. It is exercised by the Roman Pontiff, the Pope, when he proclaims a doctrine pertaining to faith or morals by a definitive act. The infallibility of the Church is also present in the body of bishops when they exercise the supreme Magisterium, especially in an Ecumenical Council.
• Intuition: "Intuition" refers to the ability to understand or know something instinctively, without the need for conscious reasoning. In Educating in Christ, intuition can be seen as a way in which individuals perceive spiritual truths or receive insights about their faith without relying solely on rational thought. It acknowledges the role of the Holy Spirit in guiding the faithful and providing spiritual understanding beyond human cognition.
• Judeo-Christian Principles: Judeo-Christian principles are shared ethical and moral values between Judaism and Christianity. They encompass monotheism, moral codes like the Ten Commandments, the belief in human dignity, justice, compassion, strong family and community bonds, accountability, love for one's neighbor, and the importance of freedom and responsibility. These principles have significantly influenced Western culture, ethics, and societal norms.
• Kerygma: "Kerygma" is the foundational proclamation of the Gospel. It serves as the essence of the Faith, emphasizing the central events of Jesus Christ's life, death, and resurrection as the source of salvation. The Kerygma is not just a theological concept but a lived experience, inviting individuals to encounter the transformative power of Christ's message. It is the starting point of evangelization, aiming to kindle faith in those who hear it. This proclamation invites people to accept Jesus as Lord and Savior and to embark on a journey of discipleship.
• Laborum Exercens (John Paul II): "Laborum Exercens" is an encyclical letter written by Pope John Paul II in 1981. This remarkable document explores the Catholic Church's teachings on the dignity of labor and the rights of workers. It delves into matters of social justice and workers' rights in the modern world. Pope John Paul II's encyclical sheds light on the value of human labor, the importance of upholding the dignity of workers, and the ethical dimensions of employment.
• Laudato Si (2015): "Laudato Si" is an encyclical issued by Pope Francis in 2015. Its title, translated as "Praise Be to You," is taken from St. Francis of Assisi's "Canticle of the Sun." The document addresses ecological and environmental issues, calling for a renewed commitment to caring for the environment and fostering ecological justice. The encyclical encourages a spiritual and moral awakening, advocating for sustainable lifestyles and integral ecology. "Laudato Si'" has had a substantial impact, inspiring action and dialogue on environmental responsibility and sustainability worldwide.
• Lectio Divina: Lectio Divina, deeply rooted in the Catholic tradition, comprises four essential steps. In the initial step of Lectio (Reading), individuals engage in slow, attentive reading of a chosen biblical passage. Following this, in Meditatio (Meditation), they reflect on the text's meaning and how it relates to their personal experiences. The subsequent step, Oratio (Prayer), involves entering into a personal dialogue with God, sharing thoughts, feelings, and concerns. Finally, in Contemplatio (Contemplation), there's a moment of quiet receptivity, allowing the reader to listen for divine guidance and insights. This practice facilitates spiritual growth, a deeper connection with one's faith, and the discernment of God's will. The Catholic Church offers various resources and guides to support the practice of Lectio Divina, making it an integral part of the spiritual journey for many.
• Lessons vs. Presentation: In this educational context, "lessons vs. presentation" refers to the differentiation between formal lessons and the presentation of learning materials. Lessons involve structured instruction, while presentations are the initial introduction of materials or concepts to students. This distinction can be particularly relevant in pedagogical approaches like Montessori education, which value the presentation of materials for independent exploration.
• Level I, Level II, Level III: In Montessori Education and Educating in Christ, "Level I," "Level II," and "Level III" signify distinct stages of faith formation, catechesis, or educational programs tailored to the developmental needs and age groups of learners. These levels provide age-appropriate religious instruction and content, ensuring that students can grow in their understanding of faith at a pace that aligns with their cognitive and emotional development. This approach supports holistic and personalized learning within the framework of Christ-centered education.
• Level I: The Infant and Toddler program, designed for children from birth to approximately 3 years old, is a nurturing and individualized approach to early childhood development. It offers a carefully prepared environment that encourages sensory exploration, fine and gross motor skill development, and practical life activities to foster independence. Language development, through spoken interactions and stories, is also emphasized. Educators prioritize respecting each child's unique developmental journey while actively involving parents in the learning process. This level aims to provide a secure and ordered space where young children can develop self-confidence, independence, and a love for learning.
• Level II: The Primary program catering to children around 3 – 6 years of age. Multi-age classrooms promote peer learning and community building, and the curriculum extends the foundation laid in Level 1. The child-centric environment further refines practical life and sensorial activities, advancing towards language and literacy development through phonetic sounds, reading, and writing. Children explore mathematical concepts using tangible materials, and cultural studies introduce them to the world's diversity. Independence, responsibility, and freedom within limits are key values in this level, and peace education principles are integrated to nurture not only academic but also social and emotional growth, setting a strong foundation for future learning.
• Level III: Corresponds to the Lower Elementary program, designed for children approximately 6 to 9 years old. This stage builds on the foundation established in the Primary program, maintaining multi-age classrooms to encourage peer learning and a sense of community. The integrated curriculum, emphasizing cosmic education, explores subjects like mathematics, language arts, cultural studies, and the sciences. Children delve deeper into mathematical concepts and expand their language skills, including creative writing. The Montessori approach continues to foster independence, responsibility, and freedom within defined limits, preparing students not only academically but also socially and emotionally for the next stage of Upper Elementary education.
• Liberation theology: A 20th-century movement within the Catholic Church, emerged in response to social and economic injustices, primarily in Latin America. It viewed Jesus as a liberator and emphasized the Church's role in advocating for the rights of the poor and marginalized. Prominent examples include theologians like Gustavo Gutiérrez and events like the Second Vatican Council, which encouraged a more socially engaged Church. Figures such as Archbishop Oscar Romero in El Salvador and the Medellín Conference in 1968 furthered the cause. However, Liberation Theology faced criticism for its perceived Marxist influence and theological departures, leading to tensions within the Church. Despite controversies, its impact endures in the Church's commitment to social justice and advocating for the oppressed.
• Liberty of the pupil: "Liberty of the pupil" in Montessori Education and Educating in Christ underscores the importance of respecting the autonomy and freedom of young learners in their faith and educational journey. It aligns with Montessori principles of fostering independence and self-direction. Within a Christ-centered context, this concept promotes a sense of responsibility, ethical decision-making, and personal growth, allowing students to navigate their faith formation with integrity and genuine understanding.
• Linguistic Event: A "linguistic event," in line with Sofia Cavalletti's religious education approach, signifies a purposeful and guided interaction where a child engages with religious language and texts, often within the Catechesis of the Good Shepherd framework. This intentional encounter allows children to explore sacred stories, prayers, and symbols, deepening their understanding and connection to their faith. While the specific term "linguistic event" may not be universally standardized, it embodies the essence of creating meaningful experiences for children to actively and contemplatively engage with religious language and concepts, fostering their spiritual growth.
• Liturgical Catechesis: "Liturgical Catechesis" is an educational approach that teaches the faith through participation in the liturgical worship and rituals of the Church. It deepens the understanding of the spiritual significance of liturgical practices and their connection to the Faith. Liturgical catechesis emphasizes the active engagement of individuals in the life of the Church, helping them recognize the profound theological and spiritual dimensions of the liturgy. It fosters a sense of community and encourages active participation in the sacramental life of the Church, nurturing a deeper connection with God.
• Liturgical Moment: Refers to a specific point within the liturgical calendar and Mass where the focus shifts to a particular aspect of the faith or a key event in the life of Christ. These moments, such as the consecration of the Eucharist or the proclamation of the Gospel, hold great significance in the liturgical worship and spiritual life of the Church, providing opportunities for reflection and engagement with the mysteries of the faith.
• Liturgical Seasons: The liturgical seasons in the Catholic Church are integral parts of the liturgical calendar, guiding the worship and spiritual reflection of the Faithful. Advent initiates the liturgical year, preparing for the birth of Jesus, followed by the Christmas season celebrating the Incarnation. Ordinary Time encompasses periods focusing on Christ's teachings and ministry. Lent, a time of penance and preparation, leads to Easter, celebrating Christ's resurrection over 50 days until Pentecost when the Holy Spirit descended upon the Apostles. Various feast days and solemnities throughout the year honor significant events and figures in the Faith. These liturgical seasons provide a structured journey through the life, death, and resurrection of Jesus, enriching the faith and devotion of Catholics.
• Liturgy: "Liturgy" is the public worship of the Church and a central expression of the faith. It is described as an action of the Holy Spirit that allows the faithful to actively participate in the mystery of Christ. The Catechism of the Catholic Church and the Second Vatican Council highlight liturgy as the summit and source of the Church's life, emphasizing its significance in the expression of the faith. Liturgy includes the celebration of the Mass, the sacraments, the Liturgy of the Hours, and various other rites and ceremonies, all aimed at manifesting the true nature of the Church and the deep connection between the faithful and God.
• Lumen Fidei (2013): "Lumen Fidei" is an encyclical issued by Pope Francis in 2013. Its title, translated as "The Light of Faith," underscores its central theme. The document reflects on the nature of faith, its role in human life, and its relationship with reason. It also explores the connections between faith, truth, and love. "Lumen Fidei" is significant as it was both initiated by Pope Benedict XVI and completed by Pope Francis, showcasing the continuity of the papal teaching.
• Magisterium: The "Magisterium" holds a pivotal role as the authoritative body entrusted with interpreting and conveying the sacred doctrines and traditions of the Church. This teaching authority safeguards the authenticity of faith, ensuring that the faithful receive clear and consistent spiritual guidance. The Magisterium consists of the Pope and the College of Bishops, jointly responsible for preserving and passing on the teachings of the Faith.
• Materialistic: "Materialistic" refers to a worldview that places primary importance on material possessions, physical comfort, and the physical world, often at the expense of spiritual or religious values. Understanding materialism highlights the challenges it poses to nurturing a deeper spiritual life and the importance of balancing material and spiritual well-being.
• Materials: educational tools with a hands-on, self-correcting, and structured design. They facilitate the transition from concrete to abstract concepts, offer freedom of choice, engage multiple senses, and connect learning to real life. Made from natural materials, they encourage both independent and collaborative learning, fostering a unique and effective educational experience.
• Maturation: In the Absorbent Mind written by Dr. Maria Montessori, she denotes the following of Maturation: “Originally, the word, ‘maturation’, was used, in genetics and embryology, to indicate that period of development of the original germ cell, before fecundation took place. But in the psychology of infants this term has taken on a much wider meaning. It denotes a kind of regulating mechanism for growth, which ensures balance in the organism as a whole, and in the direction of its growth impulses… the individual’s growth is subject to fixed laws which must be respected, since a child has ‘constitutional traits and tendencies, largely inborn, which determine how, what and to some extent even when he will learn’”. 
• Mediation: "Mediation" holds deep significance as it involves the intercessory role of saints and the Blessed Virgin Mary in connecting us with God. Catholics firmly believe that these holy figures can intercede on our behalf by presenting our prayers and needs to God, while always recognizing Jesus Christ as the ultimate Mediator. This practice stems from the profound sense of unity within the mystical Body of Christ, where all members, whether on Earth or in Heaven, can support and pray for one another. Intercessory prayer is a cherished form of mediation, allowing us to seek guidance, blessings, and spiritual assistance in various aspects of life, underscoring our faith in the interconnectedness of the Church's members.
• Memory (memorization): In this educational context, memory development is cultivated through hands-on activities and a child-centered approach. The emphasis is on experiential learning, which involves sensory experiences and physical engagement. Students use various materials and techniques, like interactive games and repetition, to internalize knowledge. This approach fosters a deeper understanding of concepts and encourages children to retain information through their active involvement in the learning process. It values the development of memory as a natural outcome of meaningful, self-directed exploration and discovery.
• Modernism/Modernist heresy: Modernism, sometimes termed the "Modernist Heresy", was a movement in the late 19th and early 20th centuries that aimed to reconcile religious faith with modern thought and scholarship. It involved critical examination, adaptation of religious teachings to contemporary contexts, and an emphasis on personal religious experience. However, the movement faced strong opposition from the Catholic Church, which saw it as a threat to traditional doctrine. Pope Pius X issued an encyclical condemning Modernism as a heresy in 1907. This led to theological controversies and tensions within the Church but ultimately resulted in a reaffirmation of traditional teachings and a decline of the Modernist movement.
• Montessori Materials: "Montessori Materials" are educational tools and resources designed in accordance with the Montessori method. These materials are carefully crafted to facilitate experiential and self-directed learning, promoting independent exploration and cognitive development in children. When adapted for Christian education, Montessori materials may also incorporate religious themes and elements to nurture spiritual growth.
• Montessori School: A Montessori school is an educational institution that follows the child-centered teaching methods developed by Dr. Maria Montessori. It features mixed-age classrooms, hands-on learning with specially designed materials, and a focus on child-led, individualized learning. Independence, personal responsibility, and the development of the whole child are core principles of Montessori education, making it known for its innovative and nurturing approach to learning. Montessori schools can accommodate various age groups and emphasize self-directed exploration, critical thinking, and independence.
• Montessori Training: Refers to the process of acquiring the knowledge and skills necessary to become a Montessori educator or practitioner. It encompasses specialized training programs that focus on Montessori educational philosophy and pedagogy, originally developed by Dr. Maria Montessori. Montessori training typically covers a range of topics, including child development, classroom management, the use of Montessori materials, and creating a prepared environment that fosters independence and self-directed learning. Individuals pursuing Montessori training may include teachers, teacher assistants, and administrators in Montessori schools, as well as parents and caregivers interested in implementing Montessori principles at home. Montessori training programs can vary in length and depth, ranging from short workshops to comprehensive certification courses, depending on the level of expertise desired.
• Moral Agency: Moral agency is the capacity of an individual to make moral judgments, distinguish between right and wrong, and take responsibility for their actions. In "Educating in Christ," moral agency shows the development of students' ability to apply Christian ethical principles in their decision-making and to live out their faith through responsible choices.
• Moral: Signifies a system of ethical principles rooted in the Church's teachings, Sacred Scripture, and tradition. Central to this view is the belief in the inherent dignity of each person as created in God's image. Key components include natural law, divine revelation, following one's well-formed conscience, sacraments for spiritual healing, the social doctrine of the church, moral virtues, and adherence to magisterial documents. Catholics are encouraged to take responsibility for their actions and promote human flourishing and God's Kingdom through virtuous living, reflecting the Church's ongoing response to contemporary moral challenges.
• Moralizing: "Moralizing" is a term used to describe the act of making moral judgments, offering ethical lessons, or imparting moral principles in a didactic or preachy manner. It often involves expressing one's own moral beliefs or values and can come across as sanctimonious or self-righteous when someone excessively imparts their moral perspective to others or criticizes the actions and behaviors of others based on their own moral standards. In some cases, moralizing may be seen as an attempt to impose one's moral views on others rather than engaging in open dialogue or respectful discussion about ethical issues.
• Multiculturalism: Multiculturalism refers to the coexistence of diverse cultural and ethnic groups within a society, emphasizing the importance of recognizing and respecting different cultural backgrounds. In religious and theological contexts, it can involve the interplay of various religious traditions and the pursuit of interfaith dialogue in multicultural settings.
• Mystagogy: A process of initiation and ongoing formation that follows the reception of the sacraments of Baptism, Confirmation, and the Eucharist. It aims to help new Catholics, known as neophytes, deepen their understanding and experience of these sacraments by engaging in reflective and instructional phases. This period includes catechesis, Scripture study, and active participation in the Church's liturgical life. Mystagogy is not limited to the newly initiated; it serves as an ongoing process for all to deepen their faith and understanding of the sacraments, fostering spiritual growth and a richer experience of the Church's teachings and rituals.
• Mystery of the Child: The "Mystery of the Child" emphasizes the belief that children possess a unique and profound connection to the divine. It acknowledges that children are naturally inclined to wonder, explore, and seek understanding. In an educational context, recognizing the "Mystery of the Child" encourages educators to approach children's spiritual development with respect, awe, and sensitivity. It fosters an environment where children can explore their faith, ask questions, and develop a personal relationship with God from an early age.
• Mystery: The concept of "Mystery" in Christian education acknowledges that certain aspects of faith, such as the Holy Trinity, the Incarnation, and the Divine Plan, are beyond complete human comprehension. It invites individuals to approach these profound truths with humility, awe, and a sense of wonder, recognizing that faith involves embracing divine mysteries.
• Narration: "Narration" is the art of storytelling, frequently used in educational and religious settings to convey moral and spiritual lessons in a compelling and relatable manner. It involves the skillful use of storytelling techniques to engage learners and help them connect with the rich tapestry of Christian narratives.
• Nature: "Nature" has diverse meanings in different branches of knowledge. It encompasses the natural world in the sciences, existential questions in philosophy, and theological concepts in religion. It serves as inspiration in art and literature, while in psychology, it relates to inherent traits. "Nature vs. nurture" is a topic of debate. In environmental studies, it involves ecosystems, and in economics, it relates to natural resources. In sociology, it explores human behaviors, and in education, it fosters environmental awareness.
• Normalization: Denotes a state of balanced and self-disciplined behavior that children can attain when they are in an environment that caters to their developmental needs. This state is characterized by qualities like concentration, independence, self-motivation, and a genuine enthusiasm for learning. Montessori believed that a carefully prepared environment with suitable materials and activities is essential for children to achieve normalization. It reflects a natural process where a child's inner development aligns harmoniously with their surroundings, allowing them to engage fully in purposeful activities and exhibit self-regulation and positive social skills. Montessori's concept of normalization underscores the belief that every child, regardless of challenges, has the potential to reach a state of balanced development when provided with the right conditions and support, making it a central goal in Montessori education.
• On-going Revelation: The theory of on-going revelation and evolution of dogmas suggests that God continues to give new revelation and, as such, doctrines that held true for one generation could completely change in a subsequent generation. The theories of evolution of dogmas and on-going revelation reject the notion of objective doctrine, suggesting instead that a person’s understanding or experience of God can contradict the teachings of the church. (Sr. MMF, Following God’s Pedagogy)
• Ontological: Ontology, derived from the Greek words "on" meaning being and "logos" meaning science or philosophy, is the branch of metaphysics that deals with the study of being or existence. It involves analyzing the concept of being in its widest range, including the actual and potential aspects of being. Ontology explores the problems related to essence and existence, such as the concepts of "act" and "potency". It also examines the fundamental principles that emerge from the concept of entity, such as contradiction and identity. Additionally, ontology explores the properties associated with being, such as unity, truth, and goodness, as well as their related concepts of order and beauty. It further delves into the divisions of being, such as the finite and the infinite, the contingent and the necessary, and the categories of substance and its accidents. Overall, ontology seeks to understand the nature of being and its various aspects, providing a philosophical framework for exploring the fundamental questions of existence.
• Orthodoxy-orthopraxis: In Catholic theology, "Orthodoxy-orthopraxis" underscores the inseparable link between holding orthodox, or correct, beliefs and practicing these beliefs in the right way. This concept emphasizes that true faith is not only about what one believes but also how one lives out those beliefs in actions, forming a holistic and virtuous Christian life.
• Parable-Allegory: "Parable-Allegory" refers to a form of storytelling used by Jesus in the Gospels, where a narrative contains both a surface meaning (the parable) and a deeper, symbolic meaning (the allegory). Parable-allegories are multifaceted, inviting deeper reflection on spiritual truths and moral lessons hidden beneath the surface narrative.
• Parables: "Parables" are narratives used by Jesus in the Gospels to convey profound spiritual and moral lessons. They are unique storytelling devices characterized by their simplicity and depth. Parables engage the listener's imagination and encourage reflection, often revealing deeper truths about the Kingdom of God. By employing familiar, everyday scenarios, Jesus used parables to teach universal principles of love, mercy, and justice, providing a relatable entry point for individuals to contemplate spiritual and moral aspects of their lives.
• Parabolic Form: "Parabolic Form" refers to a narrative or teaching style that utilizes parables, which are simple stories or metaphors with deeper spiritual or moral meanings. This form is commonly used in the Gospels, where Jesus used parables to convey profound spiritual truths in an accessible and relatable manner.
• Paraliturgy: In the context of education, "paraliturgy" refers to those special moments and activities that are created to help children connect with and deepen their understanding of their faith. These activities might resemble traditional liturgical practices but are designed to be more accessible and engaging for young learners. They include prayer services, simple rituals, and hands-on experiences that allow children to explore and express their spirituality in a way that's suitable for their age and developmental level. In educational catechesis, paraliturgy aims to provide children with a meaningful and interactive way to connect with their faith and build a loving relationship with God.
• Pascendi Dominici Gregis: "Pascendi Dominici Gregis" is an encyclical letter issued by Pope Pius X in 1907. This document plays a pivotal role in addressing theological challenges posed by modernism. Modernism was a philosophical and theological movement that sought to reconcile religious beliefs with contemporary thought. Pope Pius X's encyclical condemns modernist ideas and reaffirms the importance of traditional Catholic teachings, particularly in matters of doctrine and dogma.
• Paschal Mystery: at the core of Catholic doctrine, encompasses the profound events of Jesus Christ's passion, death, and resurrection. Rooted in the connection between the Old Testament Passover and Christ's new Passover, it signifies His voluntary suffering on the cross as a sacrificial act for humanity's redemption. His death, a supreme act of atonement, reconciles humanity with God, paving the way for eternal life. His resurrection on the third day exemplifies victory over sin and death, assuring the faithful of the promise of everlasting life. The Paschal Mystery is a central focus in Catholic liturgy, particularly during the Easter Triduum, and serves as the foundation of Christian faith, offering hope, redemption, and the assurance of eternal salvation through Christ's redemptive work.
• Paschal Narratives: "Paschal Narratives" are accounts of the events surrounding Jesus Christ's crucifixion, death, and resurrection, particularly during the time of the Passover (Paschal) feast. These narratives, found in the Gospels, are central to the Faith and focus on the redemptive significance of Christ's sacrifice and triumph over death.
• Pedagogy of God: The Pedagogy of God can be summarized as the divine and gradual process through which God reveals Himself and His plan to humanity. It involves the patient and intentional unfolding of divine truths, often over extended periods of time, as seen in the Old and New Testaments. God's pedagogy is marked by His interactions, covenants, laws, and prophetic messages that guide and educate humanity in understanding His nature and purpose. It ultimately leads to the full revelation of God's love and salvation through Jesus Christ. This divine pedagogy reflects God's compassion, wisdom, and desire for a deeper relationship with His creation, inviting individuals and communities to grow in faith and understanding across generations.
• Personalism: Personalism is a philosophical and ethical perspective that upholds the intrinsic value and dignity of individual persons as paramount. Rooted in a deep respect for the human person, personalism places profound emphasis on human relationships, love, and the inherent worth of each individual, irrespective of external factors. It informs the belief in the sanctity and significance of each person's existence.
• Practical Life Activities: Practical life activities are a cornerstone of Montessori education, encompassing everyday tasks that help children develop fine and gross motor skills, gain independence, and learn essential life skills. In the context of "Educating in Christ," these activities serve to instill Christian values, including responsibility, respect for others, and the practice of caring for one's neighbors, as exemplified by Jesus Christ.
• Praxis: "Praxis" involves the integration of faith into action, where belief and spiritual understanding are applied in concrete, real-life situations. It emphasizes the importance of living out one's faith through ethical actions, social justice, and engagement with the world. Praxis combines the theological and moral knowledge acquired through education with the practical application of these principles, creating a dynamic and transformative approach to Christian living.
• Premises: In logical and argumentative contexts, premises are the foundational statements or propositions upon which an argument is based. They serve as the starting points for logical reasoning and are used to support and derive conclusions. Premises can vary in their degree of validity and reliability, and the quality of premises greatly influences the strength and soundness of an argument.
• Primordial Sacrament: "Primordial Sacrament" is a theological concept that underscores the central role of Jesus Christ as the original and ultimate sacrament. It reflects the belief that Christ is the primary means through which God reveals Himself to humanity and imparts His grace. This concept is foundational in understanding the sacramental nature of the Church and its mission to mediate God's grace to the world. In this context, Christ is not merely a mediator but the embodiment of divine love, mercy, and reconciliation, making Him the ultimate source of sacramental life.
• Principle of Subsidiarity: The Principle of Subsidiarity encapsulates the idea that decision-making should occur at the most local or decentralized level, allowing communities and individuals a substantial degree of self-governance. This principle holds significance in political and governance structures, fostering autonomy and empowering smaller units to address their own concerns. It also aligns with philosophies promoting the importance of individual freedom and self-determination.
• Proclamation: "Proclamation" in a Christian context entails the public declaration of the Gospel message, emphasizing the significance of Jesus Christ's life, death, and resurrection for the salvation of humanity. It is the act of sharing the Good News with the intention of kindling faith and inviting individuals to become disciples of Christ. Proclamation is an essential aspect of evangelization, drawing people into a personal relationship with Jesus and His teachings.
• Refection: In its historical context, referred to a light meal or snack consumed between the main meals of the day. It was typically a modest repast, often taken to satisfy hunger or provide a brief refreshment. This term, although less common in contemporary language, was used to describe a simple and informal eating occasion that served as a source of sustenance and a moment of respite during the day. The practice of refection has been noted in historical literature and documentation, reflecting the dietary habits and customs of different periods in history.
• Religious Dimension of Educating in a Catholic School (1988): A comprehensive document authored by the Congregation for Catholic Education, providing detailed guidance on the principles and practices of Catholic education. The document emphasizes the development of a religious sense of life and the transmission of culture, with particular attention to the ethical and religious aspects. It underscores the importance of unity within pluralism and encourages a deep teacher-student relationship based on love and prayer. The document references biblical verses and Catholic teachings to support its points and advocates for the integration of faith into all aspects of education. It offers practical advice to Catholic schools, combining doctrine with real-life examples to guide them in their mission of holistic education.
• Ressourcement: Ressourcement is a movement within some theological traditions that emphasizes a return to the original sources of faith, such as scripture and early Christian writings, to reinvigorate and revitalize religious thought and practice. It involves a deep exploration of the foundational texts to gain fresh insights and perspectives on religious beliefs and traditions. (Sr. MMF, Following God’s Pedagogy)
• Revealed/Revelation: In Catholic tradition, "revelation" signifies God's communication of divine truths to humanity. This revelation is conveyed through two primary channels: Sacred Scripture (the Bible) and Sacred Tradition (unwritten teachings and practices). These sources, guided by the Holy Spirit, collectively constitute the deposit of faith, containing essential truths for salvation and guiding the Catholic faith. The Magisterium ensures the faithful interpretation and preservation of this divine revelation, emphasizing the central role of these sources in Catholic theology and practice.
• Rite: A "Rite" refers to a liturgical tradition or a particular way of celebrating the sacraments and worshiping within the larger framework of the Catholic faith. The Catholic Church is diverse, and it comprises various ritual traditions or rites, each with its distinct liturgical practices, customs, and spiritual heritage. The most well-known rites within the Catholic Church include the Roman Rite (the largest and most widely practiced), the Byzantine Rite, the Coptic Rite, the Syro-Malabar Rite, and the Chaldean Rite, among others. These different rites often have their liturgical languages, customs, and theological emphases while sharing the same core beliefs of the Catholic faith. Each rite enriches the Church's diversity and reflects the universality of the Catholic Church, which transcends cultural and geographical boundaries.
• Ritual Objects: "Ritual Objects" are sacred and consecrated items that hold deep spiritual significance and play an integral role in the celebration of Mass and other sacraments. These objects, such as the chalice and paten for the Eucharist, the thurible for incensing, and the reliquary for saints' relics, are chosen for their symbolic importance and are used to facilitate a profound connection between the faithful and God. Additionally, ritual objects like candlesticks, vestments, and the holy water font contribute to the beauty and reverence of liturgical ceremonies, representing the mysteries of Faith.
• Rote memorization: Within Catholic education, "rote memorization" is an instructional technique where students repetitively recite information until it is ingrained in their memory. This method is commonly employed to commit essential prayers, scripture passages, and fundamental Catholic teachings to memory. Rote memorization serves as a foundational practice in faith formation, aiding individuals in recalling and meditating upon key elements of their Catholic faith.
• Sacramentality: "Sacramentality" is a foundational concept in Christian theology that recognizes the presence of God in the material and visible aspects of the world. It underscores the belief that the physical elements and rituals used in the sacraments convey divine grace and serve as a means of encountering God. Sacramentality emphasizes that the created world can be a source of spiritual connection and that God's presence can be found in ordinary, tangible experiences.
• Sacraments: The sacraments, as elucidated by the Catechism, are outward signs of inward grace, instituted by Christ for sanctification. They encompass seven distinctive rites, including Baptism, Confirmation, Holy Eucharist, Reconciliation, Anointing of the Sick, Holy Orders, and Matrimony. These sacred rituals are viewed as encounters with God, conveying His grace to the faithful. They play a vital role in the life of the Church, offering means by which Christians participate in divine life and respond to Christ's command. The sacraments are categorized into initiation (Baptism, Confirmation, Eucharist), healing (Reconciliation, Anointing of the Sick), and service/vocation (Holy Orders, Matrimony). They are celebrated within the faith community and hold profound spiritual significance as channels of God's love and mercy.
• Sacramentum Caritatis (2007): "Sacramentum Caritatis" is an apostolic exhortation issued by Pope Benedict XVI in 2007. Its title, translated as "The Sacrament of Love," emphasizes the Eucharist as a central theme. The document reflects on the Eucharist as the source and summit of the Christian life. It addresses various aspects of the Eucharistic celebration, including liturgical norms, participation, and the relationship between the Eucharist and charity.
• Sacrosanctum Concilium: "Sacrosanctum Concilium," also known as the Constitution on the Sacred Liturgy of the Second Vatican Council, is a seminal Catholic document. It carries profound significance within the Church, as it outlines principles and guidelines for the celebration of the Mass and other sacraments. This document serves as a beacon for liturgical reform and renewal, emphasizing the importance of active and meaningful participation in the liturgical life of the Church.
• Scholasticism: Scholasticism is a Catholic tradition that uses rigorous and systematic methods to reconcile faith with reason. It reached its peak during the Middle Ages, with Thomas Aquinas being a notable figure. His work, like the Summa Theologica, integrated Aristotle's philosophy into Catholic theology, emphasizing the compatibility of faith and reason. Scholasticism has had a lasting impact on Catholic thought and education, since it had strong emphasis on tradition and dogma. 
• Scientific Method: The scientific method is a systematic approach used in scientific inquiry to investigate and understand natural phenomena. It typically involves several key steps, including observation, hypothesis formation, experimentation, data collection, analysis, and the formulation of conclusions. The scientific method emphasizes empirical evidence and the testing of hypotheses to establish reliable and replicable knowledge.
• Scripture & Tradition: Sacred Scripture (The Bible): The CCC teaches that Sacred Scripture is the written Word of God. It includes the Old and New Testaments, which are composed of various books that were inspired by the Holy Spirit and written by human authors. The Bible is considered an essential source of divine revelation, and Catholics are encouraged to read and study it to deepen their understanding of God's will and His relationship with humanity. Sacred Tradition: In addition to Sacred Scripture, the CCC emphasizes the role of Sacred Tradition. This tradition comprises the teachings, customs, rituals, and interpretations of the faith that have been handed down through the centuries within the Catholic Church. This living Tradition, guided by the Holy Spirit, complements and supports the written Scripture. It includes the teachings of early church fathers, ecumenical councils, and the Magisterium (the teaching authority of the Church, consisting of the Pope and the bishops in communion with him). The CCC teaches that both Sacred Scripture and Sacred Tradition are interconnected and mutually supportive. They form a single deposit of faith, and together they transmit the fullness of divine revelation. The Catholic Church believes that this duality of Scripture and Tradition is necessary for understanding and living out the Christian faith.
• Secularization: Secularization is a social and cultural process wherein religious influence declines, and society becomes more secular or non-religious in its orientation. In theological discussions, it is often considered in the context of the challenges and opportunities that secularization presents to religious communities and institutions.
• Self-disclosure: Self-disclosure is the act of revealing personal information, thoughts, feelings, experiences, or details about oneself to another person or in a social context. This communication may involve sharing one's emotions, beliefs, experiences, or personal history with varying levels of depth and intimacy. Self-disclosure is a fundamental aspect of human interaction, as it can enhance trust, build connections, and promote understanding between individuals. The extent and nature of self-disclosure can vary depending on the relationship, context, and the level of trust or comfort between the communicators.
• Self-effacing: "Self-effacing" describes a humble and modest disposition that diminishes one's self-importance in favor of promoting the greater good and God's will. It is an attitude of humility that seeks to serve others and prioritize their needs above one's own. In Christian ethics, self-effacement is often associated with the virtues of meekness and selflessness.
• Sensitive Periods: In the context of education, "Sensitive Periods" are developmental stages in a child's life when they are particularly receptive to learning specific skills or concepts. In "Educating in Christ," understanding these sensitive periods can help tailor educational approaches to the child's spiritual and moral development, recognizing the optimal times for certain aspects of religious education.
• Sensitivity: Refers to the educator's ability to recognize and respond to the spiritual and emotional needs of individuals, especially children. It involves approaching learners with empathy, understanding, and compassion. A sensitive approach creates a safe and supportive environment for spiritual growth and fosters a sense of trust and openness between educators, catechists, and learners. It recognizes that each person's spiritual journey is unique and that providing a nurturing and empathetic atmosphere is essential for their spiritual development.
• Shared Christian Praxis (SCP): "Shared Christian Praxis" (SCP) is an educational approach rooted in faith formation that encourages collaborative and experiential learning within a Christian community. It emphasizes the importance of shared reflection and action as individuals come together to deepen their faith and understanding. This approach fosters a sense of community, mutual support, and the practical application of Christian principles. Through SCP, participants engage in dialogue, reflection, and transformative actions that help strengthen their faith and bring about positive change within the Christian community.
• Sign: A sign is a simple, concrete representation that directly connects to an object or concept. Signs are often used in early education to help children understand and communicate basic ideas. For example, a picture of an apple can be a sign for the actual fruit, making it easier for young learners to recognize and name things.
• Sign/Symbol/Image: 
• Skepticism: Skepticism is an intellectual stance that questions or doubts the truth, validity, or reliability of claims, beliefs, or knowledge. It often involves a critical and evidence-based approach to assessing information. Skepticism can be a valuable tool for critical thinking, encouraging individuals to examine claims and seek solid evidence before accepting them as true.
• Social Justice: In a society guided by principles of social justice, the focus is on fairness, compassion, and equitable treatment of all individuals. This involves actions to address inequality, ensure ethical business practices, provide access to education and healthcare, and promote environmental stewardship. Social justice seeks to create a just and equitable society, respecting the dignity and well-being of every person.
• Socialization: refers to the process through which children learn to interact, communicate, and collaborate with others in a manner that promotes their social, emotional, and intellectual development. It is the acquisition of essential social skills, values, and norms that enable individuals to become active and responsible members of their community and society. Socialization in this context emphasizes the following aspects: Cooperative Learning, Respect and Empathy, Independence and Interdependence, Communication Skills, Conflict Resolution, Cultural Awareness, and Responsibility and Citizenship. 
• Sofia Cavalletti: Sofia Cavalletti (1917-2011) was a renowned Italian theologian and educator who co-founded the Catechesis of the Good Shepherd, a groundbreaking approach to religious education deeply influenced by the educational philosophy of Maria Montessori. Cavalletti's method, developed in collaboration with Gianna Gobbi, centers on creating a prepared environment called an "atrium" for children, offering hands-on, tactile experiences with religious materials inspired by Montessori principles. It introduces children to Bible stories and liturgical elements in an age-appropriate manner, emphasizing respect for the child's spiritual journey and fostering their personal relationship with God. Sofia Cavalletti's work has left a lasting and widespread impact on religious education, particularly within Catholic and Christian educational settings, for its depth, respect for the child, and its capacity to nurture a genuine and personal spirituality in young learners.
• Sower Method: The "Sower Method" within Catholic education follows an instructional approach likened to the gradual nurturing and growth of seeds. Just as seeds are carefully sown and cultivated over time, this approach allows students to explore and internalize the Catholic faith at their own pace. It mirrors the organic development of faith, nurturing a deep, personal connection with the teachings of the Church.
• Speculative Theology: Speculative theology is a branch of theology that engages in philosophical and theoretical exploration of theological concepts and ideas. It often delves into metaphysical and abstract questions about the nature of divinity, existence, and reality. While grounded in religious traditions, speculative theology is more focused on philosophical inquiry than dogmatic assertions.
• Stages of Human Development: These are divided into three key periods. In infancy (birth to 6 years), children absorb knowledge through their senses, developing fundamental skills in areas like movement and language. Childhood (6 to 12 years) is marked by a strong sense of morality and social development, with children engaging in group work and independent learning. During adolescence (12 to 18 years), teenagers explore their role in society, confront abstract concepts, and cultivate critical thinking skills. Montessori's approach emphasizes self-directed learning, independence, and the pivotal role of the environment in shaping a child's development, profoundly influencing education and child development theories.
• Summa Theologica, St. Thomas Aquinas: The "Summa Theologica" is a monumental work by St. Thomas Aquinas, a prominent theologian and philosopher of the Catholic Church in the 13th century. It is an extensive theological and philosophical treatise that covers a wide range of topics, including ethics, metaphysics, and the nature of God. St. Thomas Aquinas's "Summa Theologica" remains a foundational text in Catholic theology and is highly regarded for its systematic and comprehensive approach to theological inquiry.
• Symbol: A symbol is a more abstract representation that may require some level of interpretation. Symbols are used to convey more complex or conceptual ideas. For instance, a heart shape can be a symbol of love, which is not as immediately tangible as an actual heart but represents a deeper, emotional concept.
• The Catholic School (1977): "The Catholic School," issued on March 19, 1977, by the Sacred Congregation for Catholic Education, authored by Gabriel-Marie Cardinal Garrone and Antonio M. Javierre, underscores the pivotal role of Catholic schools in promoting Christian values and character development. It emphasizes that Catholic schools serve a crucial mission by instilling faith-based principles and offering a strong educational foundation. The document highlights the significance of collaboration between the Church hierarchy, educators, and parents in maintaining the Catholic identity of these institutions. It also addresses the involvement of religious orders in the school apostolate, the importance of Catholic schools in mission countries, the pastoral care of teachers, and the economic support for these institutions. The document encourages a steadfast commitment to Catholic education and its mission of fostering faith, truth, charity, and hope in a pluralistic world.
• The Good Shepherd: "The Good Shepherd" is a biblical metaphor used in Christianity, particularly in the New Testament, to describe Jesus Christ. This metaphor underscores Christ's role as a caring and compassionate guide who leads and protects His followers, just as a shepherd tends to and safeguards his sheep. It conveys the deep and personal nature of Christ's relationship with the faithful and His commitment to nurturing and guiding them on their spiritual journey.
• The Great Commission: The Great Commission is a biblical imperative found in the Gospel of Matthew (Matthew 28:16-20). It is a core teaching of Christ, instructing His followers to spread the Christian faith to all nations. This commission emphasizes the importance of evangelization, baptism, and teaching, making disciples who are grounded in the teachings of Christ. The Great Commission underscores the essential role of sharing the Gospel and demonstrating Christ's love to the world.
• The Learning Environment: The learning environment encompasses the surroundings, atmosphere, and conditions in which education and personal development take place. In the context of education, this environment plays a crucial role in fostering a nurturing and conducive setting for acquiring knowledge, understanding, and spiritual growth.
• Theism: "Theism" is a philosophical and theological belief in the existence of a personal and active God who created and sustains the universe. It stands in contrast to atheism (the denial of God's existence) and deism (a belief in an impersonal, non-interventionist God). In Christian education, theism underpins the belief in a loving and caring God who is actively involved in the lives of His creation.
• Thematics: In Christian education, "Thematics" involves the thoughtful organization and presentation of religious and spiritual themes or concepts. It focuses on creating a structured and interconnected approach to teaching various aspects of faith, ensuring that learners can grasp the interrelated nature of Christian beliefs and practices.
• Theocentric: "Theocentric" signifies a perspective or approach that places God at the center of all thought and action. In Christian education, a theocentric focus emphasizes that God is the ultimate source of meaning, purpose, and value. This perspective encourages individuals to align their lives and values with God's will and to seek a deeper connection with the divine.
• Theological Virtue: "Theological Virtues" are virtues that are believed to be infused in the human soul by God and are oriented toward God as their ultimate goal. The three primary theological virtues are faith, hope, and charity (or love). These virtues enable individuals to have a right relationship with God and guide their actions in accordance with divine principles.
• Theology of the Body: The Theology of the Body is a significant teaching by Pope John Paul II, developed during his papacy. It focuses on the Catholic Church's understanding of the human person, sexuality, and marriage. Rooted in Christian anthropology, it emphasizes original unity and complementarity between man and woman, views marriage as a sacred covenant reflecting Christ's love for the Church and discusses the impact of sin on human relationships. The theology promotes chastity, freedom, and responsibility in sexual matters, and it highlights the language of the body as a means of self-expression and communication. This teaching has had a profound influence within the Church and beyond, shaping discussions on human sexuality and marriage in the contemporary world.
• Truism: A truism is a statement that is self-evidently true, often expressing a basic or fundamental truth. In the context of Christian education, truisms are used to convey essential religious or moral principles in a clear and straightforward manner. They serve as foundational truths that guide the understanding and practice of faith.
• Typology: Typology involves the systematic classification and study of recurring patterns, symbols, and archetypes across various fields. It provides a lens through which to analyze cultural, psychological, and symbolic meanings. From a literary perspective, typology helps identify recurring motifs and themes in narratives. In theology and spirituality, it assists in understanding symbolic representations and their deeper significance without direct reference to specific teachings.
• Unitive Approach: In Catholic educational contexts, the "Unitive Approach" underscores the integration of faith, spirituality, and academic learning. It encourages a holistic understanding that unifies these elements, promoting a well-rounded Catholic worldview. This approach nurtures students' intellectual, moral, and spiritual growth within the framework of Catholic teachings and values.
• Verbum Domini (2010): "Verbum Domini" is an apostolic exhortation issued by Pope Benedict XVI in 2010. Its title, translated as "The Word of the Lord," signifies its focus on the Word of God as found in Scripture and Tradition. The document addresses the role of the Bible in the life of the Church and emphasizes the importance of Scripture study and interpretation. It encourages a deeper understanding of the Word of God and its relevance in the modern world.
• Viaticum: "Viaticum" is a sacrament and practice involving the Eucharist and the Anointing of the Sick, administered to individuals near death. It is a profound source of spiritual strength and nourishment for the soul as it prepares to meet God. Derived from the Latin word for "provision for a journey," Viaticum is one of the seven sacraments in the Catholic Church. Administered by a priest or minister, it combines the Eucharist's consecrated bread and wine with prayers and anointing, offering both spiritual and physical care to those facing the end of life. Viaticum holds significant spiritual and sacramental significance in the Catholic tradition, ensuring that individuals are not alone as they prepare for their journey from this life to the afterlife, providing forgiveness of sins and spiritual sustenance.
• Work Silence: Work silence is a practice within Montessori education and contemplative settings that creates an environment of quiet and stillness during various activities. It allows individuals to focus, reflect, and engage in work or prayer with inner calm and attentiveness, fostering a sense of peace and a deeper spiritual connection with God.
   

In addition to the questions and answers below, please note that posted at the top of this page is a link to a collection of brief video tutorials and a set of PDFs to assist you with various needs.  Please always feel free to reach out to us at [email protected] or 740-283-6754.

How should I approach these workshops spiritually?

We are excited that you are about to embark on the learning process of this workshop. What you are entering into is not just another online course, but a formation experience that draws from the time-tested mentoring strategies handed down by catechists throughout Church history blended with an online format that gives you access to the best catechetics faculty and speakers in one location.  As you embark on this adventure, permeate everything you do with prayer.  We recommend that you pray along with the presenter at the beginning of every workshop, and when you come to the end of a task you've completed, pray again.  The division between each segment is marked.  These dividers would be a great place to deliberately place yourself in the presence of the Triune God we serve and say a prayer of thanksgiving and praise to God's Holy Name.  This can be as simple as saying a “Glory Be.”

How should I approach these workshops as a learner?

We strongly recommend as you learn that you journal on any thoughts that come to mind as you work through the videos and tasks of each workshop. This will be a valuable record of your learning journey, and a possible inspiration for conversations with your small group, formation companion, or mentor.  Some of the workshops will have pre-tasks to introduce the topic and provide a way to enter into what the workshop is sharing.  These pre-tasks are meant to help you think about the broader perspective of the topic in regard to ministry work.  When completing these workshops, do not be afraid to just be yourself.  It's ok to share your weaknesses, in understanding or in faith, with your mentor.  In fact, the best way of learning is to let your weaknesses be seen so that they can be addressed.  We often learn best from making mistakes, so put your whole heart into these workshops that your mentor will respect your vulnerability, challenge you, and encourage you.  You can expect your mentor to occasionally correct spelling of key terms, or phrasing that, if used,  could be misunderstood in a way that would distort the faith.  Your mentor will not be correcting grammar and spelling elsewhere, so if this is not a strong point, do not worry!  Your mentor has the option of responding to your work in batches, perhaps after you have submitted several exercises.  Other times they will respond to one submission at a time.  A mentor should take approximately a week or less in responses to you.  It is fine to move on to the next segment even when your mentor has not yet responded.  Often mentors prefer to let you finish a whole workshop and then set up a time to talk via video or phone, or face-to-face if you are in the same parish or school community.

How do I get the most out of these workshops?

You have access to all of the workshops currently posted on our system, and any added in the future (we add about 4-6 new workshops each month).  From your dashboard, we welcome you to use the navigation tools to search for workshops of interest to you, or to begin one (or more) of the ministry tracks.  If you are seeking to do a ministry track for a certificate, please go to that track and begin with the first workshop listed, and continue doing the workshops in the order presented.  Each workshop has a series of videos and tasks associated with the topic.  All the resources and reading you will need for any of our workshops are contained within each workshop’s page, either as reading on the screen, or links to documents available online.  Each workshop has a downloadable PDF of a few pages of handouts, which we suggest you print out before starting the first video.

As a key point of advice for you to get the most out these workshops, we encourage you to seek out a relationship that we call a “formation companion”. A formation companion is someone who helps you to be accountable to the goals of your learning, and someone with whom you can share your thoughts candidly.  A formation companion is a sounding board; someone you trust.  Most importantly, the formation companion is someone who is on a similar learning level as you – he or she is not a second mentor, but rather an available, supportive person, a spiritual friend to walk along this learning journey with you, and with whom you can chat and discuss what you are discovering through these workshops.  This could be a spouse, neighbor, co-worker, someone you are in a parish group with, a long-time prayer partner, etc.  Above all, it is someone who is really interested in you, your good, and your growth in the Lord.  We’ve designed all these workshops to lean into this kind of relationship, as an indispensable part of your progress.  To look at it in a bit of a fun way, a formation companion is sort of like St. Clare to St. Francis, Sam to Frodo, BJ to Hawkeye, Chewy to Han Solo, Speedracer to Trixie, Scottie Pippin to Michael Jordan, Holmes to Watson, etc.  You will have conversations with them about what you are learning, and in some tasks we will ask you to explain a point to your formation companion before taking it to other teaching or sharing circumstances.  

A few learning tips as you begin...

The Catechetical Institute uses the term “tracks” to describe areas of ministry focus.  Within each track are a set of one-hour workshops that are divided into “core” areas and “electives.”  Each workshop has been professionally filmed with a live audience and three cameras.  Art, innovative media, music, and other creative elements have been extensively incorporated.  All source material is provided in a highly user-friendly manner, designed for those not familiar with online learning platforms.  Each one-hour workshop is broken up into 10-15 minute segments, to make for ease of viewing.  After each segment, you'll be asked to complete a task which is designed to be field-applicable, real-world, and spiritually formative.

Once you've completed a given task, and you hit the “submit” button, two things happen.  One, the task answer is sent to your assigned mentor, received via email, seamlessly connected by the learning platform.  Two, a box appears below your answer that offers the thoughts of the catechetics faculty here at Franciscan University on that task.  These are pre-written into the learning platform and allow you to receive not only the insight of a live mentor, but also the wisdom of those experienced catechist formators who presented the workshop and authored the tasks.  We call this method double mentoring.  Taken together, this approach ensures a higher level of feedback and ability to really grow ministerially from the tasks.

The active study of texts, such as the Bible and Catechism, is greatly rewarding, but you often need a few techniques to get started.  When we suggest that you do some reading, it’s helpful to print relevant sections or better yet to have a hardcopy book.   We recommend reading with a pencil or pen in hand.  You may find it helpful to mark the text in the following ways:

• Underline points or ideas the author is indicating as important.  One indication that a point is being emphasized is that the words or ideas recur; another is that the point is written about in a particularly arresting way.
• Mark any words or ideas when you are not certain as to their meaning.  You’ll want to check the meaning of these — check any footnotes, or a biblical dictionary to help understand them (a link to this resource is provided on each workshop's page).  Probe the text; make it a habit to ask “Why?” of passages.
• You’re trying to understand why the writer has written what you are reading.  Experience shows that these points are often some of the richest veins for exploration.  Be patient and keep questioning.
• Mark any points which strike you, where the words seem to “leap off the page” or are especially pertinent for you at the moment; you may want to return to these in prayer, or even memorize certain lines.
• It is an ancient practice to read passages out loud, and it can assist you in focusing on the words and their meaning.  Practicing the skill of learning and discovering the faith ever more fully will inspire those we teach to do the same.

To inspire and encourage you...

Since the time of the apostles, people have shared their faith in Jesus Christ person-to-person, generation-to-generation, in an unbroken chain.  In every generation the Lord calls his people to pass on what they themselves have received:  “For I received from the Lord what I also delivered to you” (1 Cor 11:23).  If at any point in history just one or two generations had neglected this Christian calling, millions of people today would not know Jesus and his message of salvation.  We might be among them.  

As catechists for adults, we are part of this generation’s link in that unbroken chain of faith.  Handing on the faith is a deeply personal endeavor.  Those we invite towards a deeper love for God and his Church will one day invite others.  Generations yet unborn may one day trace their spiritual lineage to our – your – efforts.  So let us begin.  May the good Lord bless your desire to seek Him more deeply, and may you find good fruit for your soul here!

What are some of the terms commonly used in the online learning platform? 

• Learner/User: Anyone who has created an account on FranciscanAtHome.com, regardless of subscription status.

• Mentor: Relative to CI’s ministry formation tracks and workshops, the mentoring role is for personal, long-term support of the learner as he/she participates in workshops.

• Institutional Leader: A learner who has been given administrative access for an individual institution (parish, school, etc.). In most cases, this individual is likely to be the parish catechetical leader or the school principal. However, other additional learners may also be added to the list of leaders to assist with administrative tasks.

• Diocesan Official: A learner with administrative access to view all institutions, people, and progress for a whole diocese. Diocesan officials can edit information about the diocese as well as request the addition of tracks, courses, workshops, certificates, ongoing in-person and virtual trainings, and many other forms of assistance from the Catechetical Institute. These are normally diocesan leaders such as diocesan religion/sacrament coordinators, school superintendents, diaconate directors, etc.

• Partnering Diocese: A diocese that formally acknowledges a relationship between the diocese and the Catechetical Institute through a letter from the bishop. A diocese then chooses to either partially or wholly incorporate Franciscan at Home for the parishes, schools and/or other institutions throughout that particular diocese. 

• All On Board Diocese (AOB): A diocese that has onboarded all parishes and/or schools.

• Persuasion Based Diocese (PB): A diocese that has partnered with Franciscan at Home and has institutions sign up and pay for memberships individually.

• Dashboard: This is the main account page for learners on FranciscanAtHome.com after they have created an account. From this page, learners have access to tracks and workshops, as well as their subscription information.  5

• Track: A collection of workshops specifically designed to serve a particular area of ministry. 

• Course of Study: A subset of workshops within a given track. For example, in our Catechist Track, there are three Courses of Study: Foundations, Advanced Part I, and Advanced Part II. 

• Workshop: Workshops are topic-based lessons and reflections composed of approximately 6-10 short videos and accompanying tasks that break down the learning and reflection into bite-sized pieces. Learners may participate in workshops individually or in groups, on-site, or remotely. CI

• Webinar: A full-length teaching (60 min on average) that is a topic originally offered online to a live audience, and adapted for a recorded format afterward, including the addition of discussion questions and follow-up resources. Webinars can be single-presenters or panels of two-five people in an area of expertise.  Unlike our workshops, webinars often feature the work of a given apostolate or focus on explaining a specific resource.

• CI Seminar: A full-length teaching (60 min on average) that is given in a manner that is not specifically suited to being broken-up and tasked as a catechetical formation workshop, but has great value being offered as a whole piece, with suitable discussion questions at the conclusion.  Seminars can be used in one-to-one mentoring relationships, but are not specifically designed for that, and are better suited to small group discussion.

• The Guild: The International Guild for Catechists and Leaders is a diverse and apprenticeship-oriented entity serving anyone who desires to learn how to pass on the faith to others effectively. This Guild is for catechists and teachers in any role and leaders at any level. Please visit FranciscanAtHome.com/Guild for more information.

• Catechetical Review (Journal): The Catechetical Review is an international quarterly catechetical journal primarily written for Directors of Religious Education, catechetical leaders, religious educators, youth ministers, RCIA coordinators, and anyone involved in faith formation. Its contributors, who aim to help in the formation of all those in a position to hand on the faith, come from academic catechetics faculties and “from the field.” Parishes and schools that sign up as an institution on Franciscan At Home will receive a hard copy of The Catechetical Review, and all learners with an active membership can access the Catechetical Review directly from Franciscan at Home by logging in and going to https://franciscanathome.com/the-catecheticalreview/issues. If an individual is interested in subscribing to the print journals, he/she can do so by visiting the main website for the journal at https://review.catechetics.com.

Will I be graded for my work?

No.  Many learners bring up concerns about written work, concerned about spelling and grammar.  Please write as you write, we are not grading on perfect English.  Write as clearly as possible to get the best response from your mentor, but relax and do not worry about making mistakes. The mentor is not judging your English, but looking instead at the content.  If English is an area in which you struggle, write as comfortably as you can. The mentor will provide thoughts on spelling only of crucial words related to ministry that you may someday be using as you teach, and on grammar only if there is a specific way in theology that a phrase needs to be stated to be clear. 

How do I switch mentors?

Unless a mentor relationship becomes problematic in some way, you would ordinarily have the option at the end of a track to be paired with another mentor.  It can be great to be mentored by a different person per track, to gain a variety of knowledge, but in some cases, you may want to keep the same mentor.  If an earlier change needs to take place, please talk to your diocesan administrator or contact the Catechetical Institute.

Can a single parish or school join without a diocesan partnership?

Whether your diocese is adopting the program or not, an individual parish or school can enter the system. All members will receive access to Catechetical Institute content with the $400 per year parish subscription. The parish or school can then give whichever learners it wishes to the ability to be mentored by leaders in that parish or school. Once your diocese becomes a partner, then the diocese would normally begin arranging for mentors from the local area.  We offer substantial discounts to dioceses that opt to put all of their parishes and schools on www.FranciscanAtHome.com.

Individual Memberships Through the Franciscan International Guild for Catechists and Leaders

Are you interested in becoming really good at sharing your faith with family, friends, and co-workers? Would you like to feel more supported in your efforts to help others grow in faith?

We joyfully invite you to join our international Guild, anchored to Franciscan University’s work and charism in the fields of evangelization and catechetics. It is a diverse and apprenticeship-oriented entity serving anyone who desires to learn how to pass on the faith to others effectively. This Guild is for catechists and teachers in any role and leaders at any level. A key aspect of this Guild is strong formation and relationships, so that people who sometimes feel isolated in being faithful to the Church do not remain unsupported and unaccompanied, and the faithful creativity and leadership we see arising in so many places can be fruitfully shared under the grace and guidance of Mother Church.

Would you like to know more about the Guild? Click here!

Which workshop collections (tracks) are currently in development by the Catechetical Institute?

With over 100 workshops in multiple ministry areas available on www.FranciscanAtHome.com already, we are continuously releasing new workshops each month. We are currently releasing about 3-6 new workshops every month.  These workshops make use of the experience and skills of dozens of outstanding presenters from all over the United States and several other countries, and seek to provide the best training available in each ministry area.

Tracks open on our system now:

English:

• Catechist (CT) Track
• Four Pillar of the Catechism (FPC) Track
• Parish Catechetical Leader (PCL) Track
• Youth Ministry (YM) Track
• Young Adults (YA) Track
• Catholic Schools (CS) Track
• Ministry of Parenting (MP) Track
• Pastoral Accompaniment (PA) Track
• First Proclamation and Evangelization (FPE) Track
• Ongoing Diaconal Formation (ODF) Track
• Eucharistic Renewal Track (ER) Track
• Catechumenal Ministry (OCIA) Track
• Parish Catechetical Leader (PCL) Track
• Marriage Renewal Ministry (MRM) Track

Español:

• Español: Certificación Básica Para Catequistas
• Español: Especializaciones Ministeriales
• Español: Certificación en el Liderazgo y Ministerio Pastoral

Tracks in Development:

English:

• Educating in Christ (EIC) Track
• Antiquum Ministerium (AM) Track
• Diocesan Officials (DO) Track
• Culture of Life (CL) Track
• Priestly Renewal (PR) Track
• Music Ministry (MM) Track

Slovenský

• Modul Služba mladým
• Spišská diecéza, Modul pre katechétov

Latviski

• Mentoru formācija un apmācīšana

If I am seeking a certification, should I complete the workshops in the order that they appear?

Doing the workshops in their numerical order is not required but is certainly the best approach.  The individual workshops (aside from those marked as part I and part II) are not designed to be strictly incremental, but certain topics are foundational and provide helpful context for later subjects covered within a ministry area.

Can I take any workshop on the system, or only those within a certain track?

Once a person registers as an individual subscriber or as part of an institutional subscription, all workshop currently posted on the system become available to them, as well as all those added in the future. The system is designed to allow for a subscriber to both follow a track and take any workshop of interest outside of that track simultaneously.

What data is recorded by the online system?

Aside from the information collected from each user during registration, the system tracks the pace of each learner through a workshop, the online interactions with a mentor, the degree to which each video segment was viewed by a learner, the evaluation form submitted at the end of each workshop, the number of workshops completed, any documents submitted by the learner, any certificates earned by the learner, and the status and point of renewal of each individual and each institution (parish or school).

What is the normal time commitment for those being mentored through the Catechetical Institute’s workshops?

Each individual workshop is designed to be completed over the course of one month, though some learners choose to complete this in a shorter time period and others choose to take more time. The workshop itself has one hour’s worth of video content, divided into segments by engaging assessments which can vary in their time commitment (from simply writing “Complete” to prayerfully describing how you intend to apply what you have learned in your own life and ministry).  This would ask a learner to commit to about three to four hours of study per month.  Normally it takes a learner between 2-4 hours to do the various tasks in a given workshop, often over a period of days or weeks, depending on that person’s preferred pace.  Learners can progress faster or slower if desired, unless the diocese has determined a pace. On average, each course of study within a track consists of 12 months (workshops) worth of work.

How are mentors assigned?

For those seeking mentorship through a diocese, the diocesan offices would normally match mentors to learners, or delegate that decision to parish or school leadership. For those requesting a mentor through the Catechetical Institute’s monthly subscription, assignments are made by the Institute staff based on availability and on the ministry area in which a learner wishes to take workshops. 

How are mentors evaluated?  Can a mentor be changed?

Mentors are individually selected and vetted through a detailed training process.  Once a mentor is actively serving those taking workshops, the mentoring experience is evaluated by each mentee as part of the final step in concluding each workshop.  If a person feels that his or her mentor is not helpful, a request to change to a new mentor can be submitted by email, and will normally be honored.

If a technical problem occurs within a workshop, with my log-in process, my account, or other parts of the website, who do I contact?

For online system glitches and similar issues, please email the Catechetical Institute at [email protected] or call 740-283-6754.

Are there any resources planned in Spanish?

The Catechetical Institute at Franciscan is building into our set of online workshop offerings a Hispanic ministry focus.  This collection is called the Hispanic Faith and Family Track.  In the many dioceses with which we are now in communication, the demand is obvious and the need is clear.  This track has workshops filmed in Spanish, so that the material and teaching is firstly in Spanish, and inculturated already, as well as workshops dubbed in Spanish from among our most popular English-language topics.

What is the mission of the Catechetical Institute’s magazine, The Catechetical Review?

When your parishes or schools sign up under the Catechetical Institute, they will receive a hard copy of The Catechetical Review, and the learners who register under their parish or school’s subscription will be able to access the articles from the magazine online.  The Catechetical Review is an international quarterly catechetical journal primarily written for Directors of Religious Education, catechetical leaders, religious educators, youth ministers, RCIA coordinators, and anyone involved in faith formation.  Its contributors, who aim to help in the formation of all those in a position to hand on the faith, come from academic catechetics faculties and “from the field.”  Subscribers receive: four beautiful full-color issues per year; online access to downloadable, reproducible articles; online Spanish translation of select printable articles; online access to projectable art for our Inspired through Art series, which may be used to teach the faith using art, or as a back drop for reflective prayer.  Parishes and schools may assign multiple online users accounts for their catechists and teachers with a paid subscription.  For more information: https://review.catechetics.com

Do the workshops accommodate those with hearing difficulty?

Each workshop video segment is posted with captions, as well as the ability to print out a full transcript.  Workshop all have a downloadable handout that provides an outline of the teaching, as well as relevant quotations and resource recommendations.

What other resources does the Catechetical Institute have to offer dioceses and individuals?

The Catechetical Institute’s website has a section for Resources that contains an immense array of options to explore for every level of Catholic ministry formation: video, audio, articles, books, tutorials, and PDFs.  All these resources are arranged in a highly user-friendly searchable format, so that anyone from a busy monsignor to a busy mother can locate useful things.  These resources are offer to anyone, not just those registered to use our workshops.

Beyond the workshops offered by the Catechetical Institute’s, what other formation does Franciscan University offer?

Whether you are right out of high school, right in the middle of your life, or right about ready to try a new direction or a next step, Franciscan University has programs that meet you where God has you.  Studying theology at Franciscan University means you combine learning and love: You’ll know more about the faith and how to live it. Your witness is the best instruction in the faith you can give the world, which is why Franciscan has more theology majors than any other Catholic school in America and why parishes and dioceses that hire Franciscan University graduates are confident they are hiring men and women who know their faith, love their faith, and are able to pass that knowledge and love on to others.  First in the country to take the Oath of Fidelity to the Church’s Magisterium in 1989, and internationally known for excellence, the University’s faculty is renowned for the faithfulness of our teaching and the quality of our preparation of graduates to serve the Church.  The guiding spirit of our programs is dynamic orthodoxy.  That means we teach from the heart of the Catholic Church, passing on the unchanging truths of the faith in all their eternal glory with passionate fidelity.  Franciscan offers online and on-ground associate’s, bachelor’s, and master’s degree in theology and catechetics.  For more information: https://spt.franciscan.edu/department-of-theology

In addition to the questions and answers below, please note that posted at the top of this page is a link to a collection of brief video tutorials and a set of PDFs to assist you with various needs.  Please always feel free to reach out to us at [email protected] or 740-283-6754.

What does the Catechetical Institute mean by a mentoring approach?

Formation in the faith is always first and foremost God’s attentive presence to the individual.  From this principle arises the vital importance of mentorship, and for that guidance to be proximal and personal: a mentoring accompaniment.  The overarching priority of the Catechetical Institute is to commit the effort necessary to form those who form others, rather than replace them with distant experts or high production value video and audio resources. Evangelization and catechesis can thus remain appropriately situated with those who can be in authentic ministerial relationships in the field.  To accomplish this, all the online workshops designed by CI critically rely upon mentorship.  By doing this, we seek to encourage dioceses in the direction of mentored formation and person-to-person engagement.

While this means greater time committed by both learners and mentors, there are clear advantages: for learners, that they become better ministers, with better results than less-attentive formation methods could ever achieve, and that they are enabled to take more creative ownership of their call to serve and form souls.  For mentors and diocesan officials, these workshops help them to grow substantially in their own formation skills and ministerial competence, to discover an effective mechanism for accountability and excellence, and to find themselves ever more deeply in relationships with those they are called to lead and form.

As mentors we truly have the privilege of walking with each learner, each a unique reflection of God, each called by Him to a distinctive mission for building up his Kingdom. “Christ provides for our growth: to make us grow toward him, our head, he provides in his Body, the Church, the gifts and assistance by which we help one another along the way of salvation” (CCC 794).

What is the difference between teaching and mentoring?

Most people who are mentors are also teachers in some capacity in their parish or school.  When you are in a “mentoring mode” think it about more as a relationship of “walking with” than “teaching at” – a proverbial arm around the shoulder – a ministry of encouragement rather than seeking to inform.  We are all aware of the loneliness of many people in ministry – the isolation of the catechist in a classroom, or parents in a culture of indifference, or of priests working on their own.  The mentoring role is to support, reinforce, refer back, and refer on to other workshops.  Don’t become second teacher.  Help them to use the teacher well, to trust the teacher, use the sources, not to see you so much as an expert on all things, but instead more of a sounding-board and friend.

Mentors seek to listen, to take a sincere interest in another soul, enjoy achievements, believe in what they do, support their mission, and help them through difficult patches. We find good points to affirm in their work, countering the tendency to make our points refer only to problems and shortcomings!  We can always find some genuine good points in a workshop. By identifying and noting genuine strengths, we affirm people in things they may not otherwise recognize or repeat.  This consolidates the good and cultivates virtues.  If we did just this, we would be doing something very worthwhile.  Don't waste the power of acknowledging the good!

Trust the workshop tasks and help learners to trust them as useful and helpful for formation.  Remember you are there for personal long-term support.  This “slow evangelization” avoids giving in to the illusion of rapid formation. Progress will be over a period, a sequence of workshops. Hopefully you will have the person for at least a dozen workshops.  Mentoring needs to focus especially on building confidence by encouragement not so much correction.  Always think, where can I be of most assistance in supporting this person?  Above all, we pray, asking the Holy Spirit to show you how to assist well.

What is the normal time commitment for mentors working with those taking the Catechetical Institute’s workshops?

This will vary over time, but an estimate would be about an hour each month per person being mentored.  So, if you have twelve mentees, for example, that would translate to about twelve hours a month.

For a catechetical leader mentoring people in his or her own parish or school, this might be a very different estimate, since mentoring would often occur in a group setting rather than always one-on-one, and some individuals may need little personal time and others (such as new teachers) may receive more attention.  Generally, for those mentoring within their own parish or school community, we suggest doing so in whatever way is most natural for you to be in relationships with the people you lead, and most suits your available time and desire to cultivate certain people.

Many local mentors in these circumstances do not answer workshops task-for-task online, but instead talk with people more directly, meet as needed in person or chat on the phone, and sometimes choose to mentor a group rather than single individuals (such as an RCIA team going through workshops together, or a groups of school teachers, etc.).  When we assist dioceses in training mentors (normally the existing body of catechetical and school leaders in that diocese) we help them see how to make the mentoring role work with their goals for building up their people, and not to be a burden or an “extra” role, but instead a deeply helpful means to grow the people they lead towards excellence in ministry.

Relative to all the tracks the Institute intends to create, how will I know what I’m qualified to mentor?

This will be determined for each mentor; the initial judgment is based primarily on your experience and level of catechetical understanding of any given ministry field.  As time goes on, mentors can venture into other workshops and tracks, and thereby potentially gain sufficient practical understanding to serve more and more areas of the Institute’s work.  In general, it is not necessary for a mentor to go through every workshop prior to mentoring someone else in that content; a mentor can simply experience it in the course of serving the first learner that goes through a given workshop.

Are there any ways that the Catechetical Institute helps train or assist mentors?

We offer CI Formation Days many times a year, usually at the request of partner dioceses.  Though we accommodate to a diocese’s available timeframe, this on-site training is normally a full day in length, beginning at breakfast and ending prior to dinner.  This kind of event is usually done as an in-service offering targeting all faith formation leaders and catechetical leaders in the diocese. It creates substantial positive momentum, generates many excellent questions from which the whole group benefits, and also serves to give a diocese a shot in the arm on person-to-person discipleship.  This day is excellent for anyone wishing to understand how to mentor well or how to encourage others to do so.

We also have a set of outstanding workshops on FranciscanAtHome.com that will greatly help any mentor grow in his or her pastoral accompaniment skills:

• The Vocation of the Catechist
• Catechetical Mentorship
• Being Guided and Guiding Souls
• Personal Vocation and the Mentoring Relationship
• Building the Mentoring Relationship: Asking Good Questions
• Building the Mentoring Relationship: Empathic Listening
• Mentoring in Ministry

These workshops are available for free to any mentor on the system.  Some dioceses require them, some simply recommend or encourage them.

How are mentors normally assigned?

For those requesting a mentor through the Catechetical Institute’s monthly subscription, assignments are made by the Institute staff based on availability and for the ministry area in which a learner wishes to take workshops.  For those seeking mentorship through a diocese, the diocesan offices would normally match mentors to learners, or delegate that decision to parish or school leadership.

How many people is good to mentor at a time?

Generally, we have found that for someone in full-time ministry (such as diocesan official, parish catechetical leader, youth minister, or school principal), it is completely doable to mentor between 10-40 people.  This is especially the case if the mentor is serving people only within his or her own parish or school community, since the mentoring role is integrated with the normal duty of cultivating and caring for those he or she is already seeking to lead towards greater excellence in ministry.

What’s a good way to start a mentoring relationship?

A mentor gets an email notification when a learner has been assigned, and that learner appears on the mentor’s dashboard under the section “learners you are mentoring.”  In your first email to the learner introduce yourself directly, warmly and simply, avoiding stiffness or over-formality.  Make it clear from the beginning what your response timeline will look like – we strongly encourage all mentors to be forthcoming about when they will respond to the learner.  Some mentors like to response task-for-task; some prefer to wait until a whole workshop is completed, and then respond; some prefer to converse only via email; some prefer to respond via phone conversations or video chats.  In local mentoring relationships within the same parish or school, face-to-face meetings as needed may be more natural.  Especially where teams are involved (such as RCIA teams or youth ministry volunteers or a group of teachers in a school), it may work better to mentor the group together and watch all or some portions of a workshop as a group.  In sum, whatever the context and form of your communication with learners, the bottom-line is to please be very clear at the begin how you intend to respond to a learner’s efforts and work.

Here’s a simple suggested text for a mentor who is planning to review workshops with learners after learners finish a whole workshop rather than answering task-for-task (that’s the mentor’s choice):   

“Dear ---, I look forward to serving as your mentor through the workshops of this track!  I’m so glad you’ve started this path of formation.  Please note, I won’t be responding to you task-for-task through, but instead I will wait for you to complete a whole workshop, and then I will reach out to you to set up a time to discuss that whole workshop via phone or video chat.  I very much look forward to being of service to you, and I hope the workshops are of help in your ministry work!  I’d be happy to answer any questions I can as you get started – don’t hesitate to reach out.  Please know that I’ll be praying for you by name, and that I’m thankful for this chance to walk alongside you in this way.”

For further interactions early on, ask yourself:  What can I do to be genuinely approachable to this person?  Consider asking a few good questions.  Open-ended questions are best for getting to know others because they enable creative, self-revealing responses.  What do you hope to gain from the Catechetical Institute workshops?  Ask yourself: What can I do to discover what this person most needs and what I can do to help?

How are mentors evaluated?  Can a mentor be changed?

Once a mentor is actively serving those taking workshops, the mentoring experience is evaluated by each mentee as part of the final step in concluding each workshop.  If a learner feels that his or her mentor is not helpful or not a good match, a request to change to a new mentor can be submitted would normally be honored and can be done by a diocesan official or by the Catechetical Institute staff.

What is a normal response time to a learner’s work?  What do I do if a learner wants to do more workshops than one per month?

If you are doing task-for-task responses as opposed to talking with a learner at the end of whole workshop, you would normally respond within a week, which should help prevent the work submitted by a single learner from being too overwhelming.  Learners who are being mentored are not allowed to expect a mentor to increase his or her response time to faster than a than a seven-day period.  A mentor can decide to respond more quickly (and this is certainly encouraged), but this is not assumed to be the norm.  In any case, as a mentor simply be sure to communicate clearly with the learner about when and how you plan to respond.  Especially if there are any unexpected delays – just to keep the learner informed so that they know that they are not forgotten!

How do I determine whether a learner’s workshop should be approved to be considered completed?

Each mentor needs to judge whether a workshop has more or less passed muster.  In the vast majority of cases, a learner would not need to redo any work, but simply need to be encouraged in any weaker areas and then allowed to move forward.  When a workshop is completed and sent to a mentor for final review, normally a mentor should read all the task answers, and then reach out to the learner and set a time to meet via phone, video chat, or in person.  Of course, some mentors will instead respond with helpful thoughts and encouragement via email only, and this is fine.

The means of response (calling, video chat, emailing, in-person) should fit the natural way in which a mentor wishes to interact with that learner and that mentor’s sense of what he or she can manage in terms of time.   In whatever manner, it is important that some positive, encouraging interaction occur between a mentor and a learner prior to hitting “approve.”  It is normal to wait to hit “approve” until after an interaction of this kind has occurred.  Seeing that final email from the learner come through stating that a workshop is complete is the normal prompt to reach out and set a time to talk.

Most mentors usually don’t make use of the “needs work” option, but instead communicate any concerns or corrective elements in the course of a conversation or an email chain with a learner – we’ve found that it is more gentle and pastoral that way.  For those mentors who opt to communicate with learners solely via email, the “needs work” option is the preface to a typed explanation and a clearly noted way to move forward in a positive manner.  We always want to avoid discouraging a learner or giving the impression of being “graded” in a penal sense.

How does a learner earn a certificate for a track or a part of a track?

For earning certificates for a given track, the workshops that need to be completed are listed online as the structure of that track, readily viewable, often arranged in one or more columns.  Normally, a diocese or an independent institution (usually apostolates or religious orders) provides its own mentors and its own certification approval.  FranciscanAtHome.com is capable of generating custom certificates with a diocese’s or independent institution’s logo and signatures.

If a learner is seeking a certificate from Franciscan University for a given track, that person needs to go through the $12.99 per month individual subscriptions (or come to the annual summer St. John Conference Bosco) and then we’ll assign a CI-trained mentor, which is the requisite for an FUS certificate.  Normally, a learner can receive a certificate for each column of workshops done in a track, under a mentored guidance, and having that mentor approve each workshop once all tasks are completed.

What if a learner wants to speak in person, on the phone, or by video?

Relationships with learners in this context are in written form unless of course you are in the same parish or a diocesan gathering of learners allows for other forms of mentorship.  In general, we encourage whatever form of communication is most natural and promotes the best presence to the individual learner. Many mentors who work at-distance prefer video chatting over typing responses or phone calls. Local mentoring would generally be more often in-person in the normal course of how those individuals relate in the parish or school community.

If a learner strongly feels that he or she cannot express a certain thing in writing, he or she is welcome to make an audio or video recording and upload that file to their response box (which the system is designed to accommodate).  The answer boxes for the tasks are also able to interact with most common talk-to-text apps.

How often should I reach out to a learner if the person is not regularly doing workshops?  If a learner has been dormant for a while, how should I reach out?

Don’t worry too much about learners who have periods of inactivity – some people focus in dense periods of time on the workshops and then take a break, particularly Catholic school teachers, who often have time only in the summer or other off periods to progress on workshops.  We’d suggest sending them a “hello, how are you doing” email if they’ve been inactive for more than three or four months, such as:

“I hope you are doing well.  Since I haven’t heard from you in little while in regard to workshops on FranciscanAtHome.com, I wanted to touch base with you. I pray that God will grant you all of the necessary graces that you need at this time.  May the Christ fill your heart with true peace, hope and joy.   At this time, I just encourage you to continue to grow in your faith through Franciscan at Home workshops.  The Lord is inviting you to a time of growth in your understanding of our Catholic faith and in your spiritual life.  He thirsts for you and wants to fill you with many graces!  I pray that you may find consolation in the workshops and cling to Him evermore.

If you have any special prayer requests, please let me know!  I am praying for you by name as you continue your journey with the Catechetical Institute.  Feel free to reach out if you have any questions. May our good Lord bless and keep you!  It is a privilege and joy to serve you as your mentor in these workshops.”

What if a question seems more appropriate for spiritual director?

The workshops, regardless of topic, are all designed to foster a learner’s spiritual growth and to offer gentle challenge in following Christ and His Church more fully.  Though in most cases a mentor can very fruitfully act as a general guide to spiritual growth in the context of how the workshop tasks point learners forward, sometimes issues arise that may need guidance from a person more deeply trained in spiritual formation.  It is most certainly ok to let a learner know if you feel as a mentor that you’ve arrived at such a conclusion for a given interaction.  In such cases, a learner’s parish priest or another local figure should be suggested as a first point of reference.  You are also welcome to seek advice from your diocesan administrator, or by emailing the Catechetical Institute.

How should I handle tough ministry questions or what if I get a learner submitting inappropriate information as task submissions, or questionable or heretical material, or not completing satisfactory work?

Beyond isolated issues with an occasional task response, which should be handled generously by asking for clarification, if as a mentor you see a pattern in a troubling direction, you are welcome to seek advice from your diocesan administrator, or by emailing the Catechetical Institute. As far as the functional manner for a learner to re-submit a task to a mentor, he or she can re-enter a workshop at any point, go to a particular task in question, type new elements into the answer, and then hit the blue button below that task to send it to the mentor again.

A mentor could also just take the task response that he or she originally received and continue the request for corrections or changes as part of an email chain stemming from that original submission.  In this case, the workshop may be “pending” approval as long as it takes for a mentor to be ok with what has been re-submitted, and when the mentor is happy that the email chain has reached a useful conclusion for that task, the mentor can then approve the workshop from his or her dashboard.

In general, we’d suggest trying to avoid as much as possible a re-do of work (though sometimes it’s unavoidable).  Rather what we generally advise in as many cases as possible is for a mentor to express his or her concerns and/or what might be a suggested way to answer a task, and then ask the learner to tell you what they think, and then let the learner move on, knowing that over time the learner will almost always grow in understanding.

Should I correct the learner’s English grammar?

A mentor should not correct their mentee’s grammar, except in the following cases:

If a learner has misspelled a technical term, such as a name or a key concept, it's good to teach him or her to the proper way to do so.  Don’t correct English unless it is crucial to ministry – such as “Pascal Mystery” rather than “Paschal Mystery.” It’s important to maintain an encouraging and pastoral tone when you correct a word or phrase, saying something like: “this phrase is a tricky one to spell, and easy to get wrong, but here's the correct wording...”

What if I cannot understand what the learner has submitted?

It is possible that you will receive work that is poorly written enough that you cannot readily response.  Because of the broad nature of the learner audience, coming from a variety of language learning, economic, and educational backgrounds, it is important first to keep in mind that difficulties in writing do not automatically disqualify a person from ministry.  Many strong and saintly catechists have also been illiterate, or nearly so.  Yet at the same time, you must be able to understand what has been written, to provide feedback about the work.  If you are consistently finding a learner's responses to be too confusing to allow for a clear comment or answer, then seek advice from your diocesan administrator, or by emailing the Catechetical Institute.

Can a person have more than one mentor?

Yes.  The reason is usually because a learner is working on two tracks at once.  Some workshops are cross-listed between tracks, and for such workshops there can be an approval from either of mentor (more or less whoever gets to it first). The reason it works like this is that a learner can enter any of several tracks, and the mentors may need to be different for each track (since for example the person acting as a mentor for a youth ministry track might not be a good mentor for a track that focuses on RCIA), so the mentoring assignment always is track-associated.

What if the learner wants to submit in a language besides English?

If you as the mentor are fluent in the language, including the catechetical vocabulary, then this is fine to accept submissions in a language besides English.  If you are not fluent, or if you are not familiar with the requisite catechetical vocabulary, then this is not possible.  You as the mentor are still able to and encouraged to respond in English.

What if a diocese wants to view the learner’s submission?

Learners and mentors should be aware that anything they write is always viewable by Catechetical Institute staff.  From the mentor’s point of view, anything at all which is submitted to you is only for your eyes as a mentor on this learning system.  It can’t be shared, spoken about, or discussed with anyone else who does not have administrator access to this system or a critical reason to know.  If you have a question or situation that arises in this regard, please contact the Catechetical Institute or your diocese.

What if I have any concerns about potential child protection reporting issues in a learner's responses?

If you have received a learner's task response that concerns you in this area (such as the learner detailing a youth ministry interaction that raises red flags for you), please feel free to contact the Catechetical Institute or your diocesan administrator to discuss it.  If a genuine concern exists, expect that it may become necessary to report the issue.  Generally, this would involve following the child protection guidelines in force in the diocese in which you reside.

Are mentors paid?

Those mentors who have gone through the Catechetical Institute’s training process and have been accepted to serve those taking our workshops are paid an annual fee based on the number of mentees they assist.  Normally CI mentors are engaged by learners subscribing for $12.99 per month.  This allows CI to pay our mentors.

Mentors working directly for dioceses are normally not paid, since using these workshops in a diocesan setting is most often done by the existing parish catechetical and school leaders serving as mentors for their own people in their own community.  In such situations, mentoring people though these workshops is not really an “extra” role, but simply a means to be more effective and more relational in their existing role of building up and caring for the people they lead.

If a technical problem occurs within a workshop, with my log-in process, my account, or other parts of the site, who do I contact?

For online system glitches and similar issues, please email the Catechetical Institute at [email protected] or call 740-283-6754.

If I am interested in mentoring for the Catechetical Institute, or for my diocese, who do I contact?

It is preferable for a person desiring to serve as a mentor to first contact your diocese.  Local mentoring is a better option for formation than at-distance mentoring.  If your diocese partners with the Catechetical Institute, then please contact the diocesan office relevant to your ministry area.  For those seeking to serve the Catechetical Institute directly, please contact us by email: [email protected]

What other resources does the Catechetical Institute have to offer dioceses and individuals?

The Catechetical Institute’s website has a section for Resources that contains an immense array of options to explore for every level of Catholic ministry formation: video, audio, articles, books, tutorials, and PDFs.  All these resources are arranged in a highly user-friendly searchable format, so that anyone from a busy monsignor to a busy mother can locate useful things.  These resources are offer to anyone, not just those registered to use our workshops.

Beyond the workshops offered by the Catechetical Institute, what other formation does Franciscan University offer?

Whether you are right out of high school, right in the middle of your life, or right about ready to try a new direction or a next step, Franciscan University has programs that meet you where God has you.  Studying theology at Franciscan University means you combine learning and love: You’ll know more about the faith and how to live it. Your witness is the best instruction in the faith you can give the world, which is why Franciscan has more theology majors than any other Catholic school in America and why parishes and dioceses that hire Franciscan University graduates are confident they are hiring men and women who know their faith, love their faith, and are able to pass that knowledge and love on to others.  First in the country to take the Oath of Fidelity to the Church’s Magisterium in 1989, and internationally known for excellence, the University’s faculty is renowned for the faithfulness of our teaching and the quality of our preparation of graduates to serve the Church.  The guiding spirit of our programs is dynamic orthodoxy.  That means we teach from the heart of the Catholic Church, passing on the unchanging truths of the faith in all their eternal glory with passionate fidelity.  Franciscan offers online and on-ground associate’s, bachelor’s, and master’s degree in theology and catechetics.  For more information: https://spt.franciscan.edu/department-of-theology

In addition to the questions and answers below, please note that posted at the top of this page is a link to a collection of brief video tutorials and a set of PDFs to assist you with various needs.  Please always feel free to reach out to us at [email protected] or 740-283-6754.

What is involved in becoming a diocesan partner with Franciscan’s Catechetical Institute?

For a diocese that elects to enter into a partnership with the Catechetical Institute, a $400 per parish (or local parochial institution) yearly subscription will allow all catechists, teachers, catechetical leaders, ministry team members, and parents in that parish or school to be formed.  We offer substantial discounts to dioceses that opt to put all of their parishes and schools on www.FranciscanAtHome.com.  Once a parish or school signs up, individuals can take many or just a few specific workshops.  There is no other cost to a diocese, other than whatever ways a bishop would like Franciscan University to assist in the training of a cadre of local mentors.  This partnership with the Catechetical Institute is arranged at the level of the diocesan ordinary and includes the following elements:

• All Catechetical Institute workshops will be made available to any learner associated with a subscribing parish or school. 
• A diocese decides which of our workshops it considers relevant to certification or continuing formation for various ministries; our online system then allows a diocesan official to self-select sets of workshops, designing custom tracks tailored to that diocese’s needs. 
• Mentors for courses are chosen by the diocese and are normally the existing body of catechetical and school leaders in that diocese. 
• Relevant workshops are counted as meeting diocesan continuing education requirements for parochial school teachers. 
• Online access to The Catechetical Review (including all back issues) is included for all mentored learners. 

What is different about the Catechetical Institute’s approach to online learning? 

Most diocesan officials have experience with the fact that some forms of online training fail to engage, inspire, or excite learners. Means of assessing learners’ success in such courses can lack depth, ignore individual learning styles, or test only cognitive understanding, rather than ministerial ability and real-world professional growth. Additionally, these kinds of online formats often lack human connection, mentorship, or any useful dialogical exchange beyond a chat room or generic discussion board. Recognizing these challenges, Franciscan University’s Catechetical Institute primarily uses a collaborative learning methodology. This approaches formation via a custom-designed online learning management system (LMS) and includes elements uncharacteristic of other online training: a mentoring focus; a priority on the spiritual formation of learners; formation that intentionally builds relationships in a learner’s own community; mature, robust, and engaging assessment methods; and full integration of catechesis with evangelization and liturgical formation. 

What does the Catechetical Institute mean when it says it offers formation that complements and enriches, rather than replaces, local catechetical efforts? 

The Catechetical Institute works to form those who form others, not replace them with distant experts or DVDs. Franciscan University is guided by a vision that sees catechetical formation as an act of trust in people. We seek to address various aspects of what best fosters local competency, allowing the imminent hospitality of Christ to enliven catechesis with a spirit of human warmth and welcome. This means avoiding replacing those who are in the field and able to be in relationship with and disciple others. And it means not replacing those who are doing catechist training in the diocese.

Many dioceses certify catechists by unpacking the four pillars of the Catechism, usually with additional courses on topics such as methodology or Scripture. The Institute’s offerings are not intended to replace such diocesan courses, but rather to complement them as required elements or optional enrichment or as ongoing formation post-certification. Those working on certification can do so in whatever time frame is convenient or in accord with diocesan expectations for completion. The normal expectation for learners is the completion annually of about 12 workshops that each have well-designed and engaging assessments built in. This asks a learner to commit to about three to four hours of study per month. Learners can progress faster if desired. This “normal” progression can be modified as desired by a diocese. For example, if a diocese wished to include only certain Catechetical Institute workshops in its own certification process, the Institute is pleased to accommodate this. 

How does your collection of workshops differ from what is available elsewhere? 

A Catholic “catechetical” institute worthy of the name must define “catechist” as widely as the Church does. Therefore, we not only seek to serve those in lay ecclesial ministry, but also attend to the formation needs of the two most critical catechists in every parish — priests and parents. Beyond this, the great richness and diversity of formation workshops found in each of our ministry tracks flow from University-level resources: access to the teaching expertise found within multiple disciplines complementary to theology and catechetics (such as counseling, education, psychology, life sciences, communication arts, political science, fine arts, etc.), and to Franciscan’s ability to draw in workshop presenters from a broad array of apostolates and locations — wherever there is outstanding work being done that can be shared with others to build up the Church. Going a step further, our desire is not only to assist dioceses and individuals in the already-defined areas of ministry training, but also to offer to the Church formation workshops and resources in arenas less recognized as fundamental but no less critical to successfully evangelizing and discipling souls: basic evangelization skills, mentoring, spiritual guidance, counseling, spiritual combat, deliverance, healing, vocational discernment, team building, speaking skills, and more. Workshops on these and many other topics are offered by the Institute, designed not for niche professionals in each of these fields, but for parents, catechists, school teachers, parish clergy — the people who first encounter souls who need understanding and gentle ministers, good advice, good listeners, and leaders who can authentically accompany others on the spiritual journey.

How does the Catechetical Institute address the issue of affordability for diocese, parishes, and individual learners? 

Franciscan University’s priority in founding the Catechetical Institute is to serve the Church, specifically to serve diocesan bishops. By placing the University on a missionary footing, our leadership discerned the need to offer this service in a distinctly Franciscan way. In creating and making available what we plan will eventually be many hundreds of field-level formation workshops, this Franciscan distinctive shows most clearly in the call to generosity. Our collection of workshops and related resources are being priced at a level to ensure that any diocese, any parish, and any individual learner will not face a burdensome financial barrier to access this formation. Our aim is to offer the very best we can conceive, design, and produce for all members of Christ’s Church who desire what we have created. 

There are two ways for a diocese to have its parishes and schools gain access:

• The more expensive way for a diocese to move forward is for each parish or school to subscribe individually for $400 annually (thereby allowing as many people as desired to gain access under that parish or school for free). Schools directly and solely operated by a single parish are included under that parish’s annual subscription.  Regional schools (elementary or high school) would gain access to FranciscanAtHome.com with their own $400 annual subscriptions.
• The less expensive way for a diocese to move forward is to pay a flat fee for all parishes and schools.  The amount of this fee varies according to the country a diocese is in, and in almost all cases equates to less than the $400 per institution cost. For dioceses outside the U.S. this is ordinarily substantially less.  Please contact us to inquire what the flat fee is for your region. With this, all individuals in the entire diocese gain free access.

A diocese is free to pay in whatever way it desires. Some dioceses fund this via a grant, or cover the cost from various diocesan budgets among offices that will use the workshops, or share the cost with parishes or schools in whole or in part, or even have some parishioners cover the cost, since it is so low.  Pricing will always be in the context of our key principles, including affordability.  Payment is normally made through per location, and can be executed by credit card or by invoice followed by a mailed check.

Onboarding all parishes and schools at one time has substantial benefits to both members of the partnership:

• For a diocese, it allows unified action at one point in time to onboard any people needing to participate in a certification process or ongoing formation requirements, as well as any others desiring to benefit from the formation.  If CI’s workshops are integrated into diocesan certification and ongoing formation structures, this implies the need for all parishes and schools to be onboarded if training is to be available diocese-wide.
• For a diocese, it allows diocesan officials charged with ministerial training and formation to focus on that work rather than spending time persuading (with various degrees of effectiveness) parishes and schools to onboard or renew their subscriptions.
• For Franciscan University, it avoids the need to administratively track many subscriptions made throughout the year within the same diocese, and to contact individual parishes and schools for renewal reminders.
• For both parties, the annual resubscription effort is greatly simplified if centrally orchestrated through the diocese, rather than left to individual parishes and schools, and subject to all the complicating shifts in local leadership that will delay resubscriptions and cause loss of continuity for those using FranciscanAtHome.com.

How much does it cost for those taking the workshops? 

For a diocese that elects to enter into a partnership with the Catechetical Institute, a yearly subscription of $400 per parish or school will allow all catechists, teachers, catechetical leaders, ministry team members, and parents to be formed in a given setting. Once such a partnership exists, individuals can take many or just a few specific workshops at no additional cost. Outside of a diocesan relationship, individual learners may enroll via an inexpensive subscription with the International Guild for Catechists and Leaders. We offer substantial discounts to dioceses that opt to put all of their parishes and schools on www.FranciscanAtHome.com.

Is the Catechetical Institute willing to accommodate exceptions or modifications to the per-parish / per-school subscriptions?

The Catechetical Institute sees its mission as being at the service of bishops’ needs.  We are committed to flexibility and will work with individual diocesan officials to recognize and fully accommodate cluster parish situations, missionary circumstances, and geographical challenges.

Which workshop collections (tracks) are currently in development by the Catechetical Institute?

With over 200 workshops in multiple ministry areas available on the system already, we are continuously releasing new workshops each month. We are currently releasing about 3-6 new workshops every month.  These workshops make use of the experience and skills of dozens of outstanding presenters from all over the United States and several other countries, and seek to provide the best training available in each ministry area.

Tracks open on our system now:

• Catechist (CT) Track 
• Catechumenal Ministry (OCIA) Track
• Catholic Schools (CS) Track
• Español: Certificación Básica Para Catequistas
• Español: Especializaciones Ministeriales
• Eucharistic Renewal (ER) Track
• First Proclamation and Evangelization (FPE) Track
• Forming Faith at Home (FFH) Track
• Four Pillars of the Catechism (FPC) Track
• Marriage Renewal Ministry (MRM) Track
• Mentor Formation (MF) Track
• Ministry of Parenting (MP) Track
• Parish Catechetical Leader (PCL) Track
• Pastoral Accompaniment (PA) Track
• Ongoing Diaconal Formation (ODF) Track (Contact us for details)
• Young Adults (YA) Track
• Youth Ministry (YM) Track

Tracks coming in future months and years (TBA):

• Diocesan Officials Track
• Culture of Life Track
• Priestly Renewal Track
• African American Faith and Family Track
• Music Ministry Track
• Sports Ministry Track
• Franciscan Spirituality Track

Are there any resources available in Spanish?

The Catechetical Institute at Franciscan is building into our set of online workshop offerings a Hispanic ministry focus.  The two tracks that are currently available on the platform are:

• Español: Certificación Básica Para Catequistas
• Español: Especializaciones Ministeriales

This track will be available soon:

• Certification in Leadership and Pastoral Ministry // Certificación en el Liderazgo y Ministerio Pastoral

In the many dioceses with which we are now in communication, the demand is obvious.  These tracks have workshops filmed in Spanish, so that the material and teaching is firstly in Spanish, and inculturated already, as well as workshops dubbed in Spanish from among our most popular English-language topics.

Do the workshops accommodate those with hearing difficultly?

Each workshop video segment is posted with closed captions, as well as the ability to print out a full transcript. Workshops all have a downloadable handout that provides an outline of the teaching, as well as relevant quotations and resource recommendations.

How are the workshops designed? 

The Catechetical Institute uses the term “tracks” to describe areas of ministry focus. Within each track are dozens of one-hour workshops that are divided into “core” areas and “electives.”  Each workshop has been professionally filmed with a live audience and three cameras.  Art, innovative media, music, and other creative elements have been extensively incorporated.  All source material is provided in a highly user-friendly manner, designed for those not used to online learning platforms.  Each one-hour workshop is broken up into 10-15 minute segments, to make for ease of viewing.  After each segment, a learner is asked to complete a task that is designed to be field-applicable, real-world, and spiritually formative. Normally it takes a learner between 2-4 hours to do the various tasks in a given workshop, often over a period of days or weeks, depending on that person’s preferred pace.

When a learner is being mentored through a track, they will have two options once they complete a given task. The learner can simply hit the “save” button or they can select the option to “save and submit to mentor.”  When either of these options is chosen, the learner will see a box pop up that offers the thoughts of the Franciscan catechetics faculty on that task.  These pop-up answers and advice are pre-written into the learning platform and allow learners to receive immediate feedback and additional resources for the task they have just completed.  Additionally, when a learner chooses the option to save their work and submit it to their mentor, the task answer is sent to an assigned mentor via email, seamlessly connected by the learning platform.  We call this method double mentoring. Taken together, this approach ensures a higher level of quality control and personal attention than either one can provide alone.

What does the Catechetical Institute mean by a mentoring approach?

Formation in the faith is always first and foremost God’s attentive presence to the individual.  From this principle arises the vital importance of mentorship, and for that guidance to be proximal and personal: a mentoring accompaniment.  The overarching priority of the Catechetical Institute is to commit the effort necessary to form those who form others, rather than replace them with distant experts or high production value video and audio resources. Evangelization and catechesis can thus remain appropriately situated with those who can be in authentic ministerial relationships in the field.  To accomplish this, all the online workshops designed by CI critically rely upon mentorship.  By doing this, we seek to encourage dioceses in the direction of mentored formation and person-to-person engagement.

While this means greater time committed by both learners and mentors, there are clear advantages: for learners, that they become better ministers, with better results than less-attentive formation methods could ever achieve, and that they are enabled to take more creative ownership of their call to serve and form souls.  For mentors and diocesan officials, these workshops help them to grow substantially in their own formation skills and ministerial competence, to discover an effective mechanism for accountability and excellence, and to find themselves ever more deeply in relationships with those they are called to lead and form.

Mentors have the privilege of walking with each learner, each a unique reflection of God, each called by Him to a distinctive mission for building up his Kingdom. “Christ provides for our growth: to make us grow toward him, our head, he provides in his Body, the Church, the gifts and assistance by which we help one another along the way of salvation” (CCC 794). 

What is the normal time commitment for those being mentored through the Catechetical Institute’s workshops?

Each individual workshop is designed to be completed over the course of one month, though some learners choose to complete this in a shorter time period and others choose to take more time. The workshop itself has one hour’s worth of video content, divided into segments by engaging assessments which can vary in their time commitment (from simply writing “Complete” to prayerfully describing how you intend to apply what you have learned in your own life and ministry).  This would ask a learner to commit to about three to four hours of study per month.  Learners can progress faster or slower if desired, unless the diocese has determined a pace. On average, each course of study within a track consists of 12 months (workshops) worth of work.

What is the normal time commitment for mentors working with those taking the Catechetical Institute’s workshops?

This will vary over time, but an estimate would be about an hour each month per person being mentored.  So, if a mentor has twelve learners, for example, that would translate to about twelve hours a month.

For a catechetical leader mentoring people in his or her own parish or school, this might be a very different estimate, since mentoring would often occur in a group setting rather than always one-on-one, and some individuals may need little personal time and others (such as new teachers) may receive more attention.  Generally, for those mentoring within their own parish or school community, we suggest doing so in whatever way is most natural for them to be in relationships with the people they lead, and most suits their available time and desire to cultivate certain people.

Many local mentors in these circumstances do not answer workshops task-for-task online, but instead talk with people more directly, meet as needed in person or chat on the phone, and sometimes choose to mentor a group rather than single individuals (such as an RCIA team going through workshops together, or a groups of school teachers, etc.).  When we assist dioceses in training mentors (a group normally consisting of the existing body of catechetical and school leaders in that diocese) we help them see how to make the mentoring role work with their goals for building up their people, and not to be a burden or an “extra” role, but instead a deeply helpful means to grow the people they lead towards excellence in ministry.

Are there ways to use the Catechetical Institute’s workshops prior to having in-diocese mentors?

Although normally a diocese considers the existing body of catechetical and school leaders as the natural mentors, sometimes this is not immediately possible.  For dioceses that would like to use our workshops, but do not yet have a functional core of mentors, we suggest several options for moving forward:

1. Institutions can sign up individually with a $400 membership per parish, school, etc. This would allow an unlimited number of people to have access to content under that institution.
2. Allow your learners to sign up for an individual Guild membership. This would replace the $400 per parish fee until a switch to diocesan mentorship occurs.
3. Select a certain set of key pastors/parishes to sign up for $400 and focus on training only those locations. A diocese could cover the cost of that directly, or assess those parishes for the fee, or seek outside funding to cover some or all of the cost.
4. Discuss with the Catechetical Institute a case-by-case mitigation of the per parish fee based on allowing cluster parishes to be counted together, mission parishes to not be counted, or communities smaller than 50-75 families to be free.
5. Select only a few mentors for the diocese (perhaps one or two per deanery), and use the Institute’s workshops in a cohort format, allowing those mentors to gather learners for study days, mentor them together, and move together at the same pace.

What ways can a diocese receive assistance from the Catechetical Institute in developing mentoring?

Diocese are welcome to use our training materials for mentors at no charge, including our intake and interview forms, reading handouts, follow-up workshops, and training outlines.  As well, we are able to come to your diocese for a strategy day or schedule a video conference to plan for an effective use of our workshops, to discuss diocesan resources, certification plans, and adult formation goals, and means to develop strong mentoring ministries.  We are also able to come to your diocese for a CI Formation Day structured in a similar way to how we train our own mentors, but tailored to your circumstances, desires for follow-up formation, and diocesan priorities for ministry development.

Are there any ways which the Catechetical Institute helps train or assist mentors?

We offer CI Formation Days many times a year, usually at the request of partner dioceses.  Though we accommodate to a diocese’s available timeframe, this on-site training is normally a full day in length, beginning at breakfast and ending prior to dinner.  This kind of event is usually done as an in-service offering targeting all faith formation leaders and catechetical leaders in the diocese. It creates substantial positive momentum, generates many excellent questions from which the whole group benefits, and also serves to give a diocese a shot in the arm on person-to-person discipleship.  This day is excellent for anyone wishing to understand how to mentor well or how to encourage others to do so.

We also have a set of outstanding workshops on FranciscanAtHome.com that will greatly help any mentor grow in his or her pastoral accompaniment skills:

• The Vocation of the Catechist
• Catechetical Mentorship
• Being Guided and Guiding Souls
• Personal Vocation and the Mentoring Relationship
• Building the Mentoring Relationship: Asking Good Questions
• Building the Mentoring Relationship: Empathic Listening
• Mentoring in Ministry

These workshops are available for free to any mentor on the system.  Some dioceses require them, some simply recommend or encourage them.

How many learners can one individual mentor?

Generally, we have found that for someone in full-time ministry (such as diocesan official, parish catechetical leader, youth minister, or school principal), it is completely doable to mentor between 10-40 people.  This is especially the case if the mentor is serving people only within his or her own parish or school community, since the mentoring role is integrated with the normal duty of cultivating and caring for those he or she is already seeking to lead towards greater excellence in ministry.

Once learners gain access to the system through their parish or school, how does the diocese assign mentors to them?

It’s important to note that learners cannot request a mentor until a diocesan, parish, or school leader gives them that ability – on your dashboard, if you look at list of learners under any parish, you’ll see that learners signed up are listed as a “no” to the right of their names for the two columns “Diocesan mentor?” and “Can request a mentor?”.  Toggling the “Can request a mentor?” to “yes” allows that learner to see the button that enables them to request a mentor from the diocese or parish.  The reason it is built this way, and that the system defaults to a “no” is that the diocese or parish can then control how many people can request a mentor, assuming that the capacity to mentor everyone is not necessarily the case right away.

The way that a learner can request a mentor:  Once a person has an account, for a leader to be able to assign a mentor, the learner needs to decide to enter a track and start that track (hitting the button that says “Start this track and request a mentor from the Diocese of -----.”).  Then you will see that person’s name come up on your dashboard as a person requesting a mentor be assigned.  Then you can assign whoever you’d like from your list of mentors (which appears as a drop-down where you’d assign them on your dashboard).  Simply select the name of the mentor you want to assign to that learner, and then hit the “Assign” button (remember, this drop down of mentors and the button to assign them don’t appear on your dashboard until an actual person requests a mentor).

How does a learner earn a certificate for a track or a part of a track?

For earning certificates for a given track, the workshops that need to be completed are listed online as the structure of that track, readily viewable, often arranged in one or more columns.  Normally, a diocese or an independent institution (usually apostolates or religious orders) provides its own mentors and its own certification approval.  FranciscanAtHome.com is capable of generating custom certificates with a diocese’s or independent institution’s logo and signatures.

If a learner is seeking a certificate from Franciscan University for a given track, that person needs to go through the $12.99 per month individual subscriptions (or come to the annual summer St. John Conference Bosco) and then we’ll assign a CI-trained mentor, which is the requisite for an FUS certificate.  Normally, a learner can receive a certificate for each column of workshops done in a track, under a mentor’s guidance, and having that mentor approve each workshop once all tasks are completed.

What if a diocese wants to view the learner’s submission?

Learners and mentors should be aware that anything they write is always potentially viewable by Catechetical Institute staff or by a diocesan administrator should the need arise.  From a mentor point of view, anything at all which is submitted by learners is only for their eyes as mentors on this learning system.  It can’t be shared, spoken about, or discussed with anyone else who does not have administrator access to this system or a critical reason to know.  Mentors that have a question or situation that arises in this regard should be directed to contact either the Catechetical Institute or the diocesan office.

What criteria does the Catechetical Institute suggest using to recruit diocesan mentors?

Similar to our own criteria, we would suggest that a potential mentor has at least three to five years of field experience; has achieved catechist certification for your diocese; has or is willing to go through a mentor training process defined by the diocese; and has been vetted in some way by your diocese to get a sense of that person's basic fidelity to the Church, faith life, and general ministerial prudence.

Mentors serving directly for dioceses are normally the existing parish catechetical and school leaders serving as mentors for their own people in their own community.  In such situations, mentoring people though these workshops is not really an “extra” role, but simply a means to be more effective and more relational in their existing role of building up and caring for the people they lead.

Are mentors paid?

Those mentors who have gone through the Catechetical Institute’s training process and have been accepted to serve those taking our workshops are paid a quarterly fee based on the number of mentees they assist.  Normally CI mentors are engaged by learners subscribing for $12.99 per month.  This allows CI to pay our mentors.

Mentors working directly for dioceses are normally not paid, since using these workshops in a diocesan setting is most often done by the existing parish catechetical and school leaders serving as mentors for their own people in their own community.  In such situations, mentoring people though these workshops is not really an “extra” role, but simply a means to be more effective and more relational in their existing role of building up and caring for the people they lead.

What does the Catechetical Institute suggest regarding ways to remunerate diocesan mentors?

A diocese may want a path forward to paying their mentors – a major recruiting incentive. We can offer a diocese use of our individual subscription system, with the income streams going to the diocese (or parish) and diocesan mentors.

1. The Catechetical Institute would still charge $400 per parish, which would allow anyone in the parish to view and benefit from the workshops.
2. For a learner that wants to be mentored, the diocese can use our subscription system to set a per-person fee (for example, $10 per month). This fee could be paid by the diocese, by the parish, or by the individual (or some division of those costs).
3. A significant percentage of this fee would go to that person’s mentor. For example, the Institute pays mentors $100 annually for each learner. Normally, mentors will be asked to take on at least 10 and at most 40 learners at a time, thereby allowing mentors to earn at least $1,000 annually, and perhaps as much as $4,000.
4. A diocese could set this per-person subscription fee lower or higher, depending on how much mentors are paid and how much a diocese wishes to take in of that amount (the Institute disburses two-thirds to our mentors). With a certain amount going back to the parish or diocese, this creates an incentive to recruit more learners.

What data is recorded by the online system?

Aside from the information collected from each user during registration, the system tracks the pace of each learner through a workshop, the online interactions with a mentor, the evaluation form submitted at the end of each workshop, the number of workshops completed, any documents submitted by the learner, any certificates earned by the learner, and the status and point of renewal of each individual and each institution (parish or school).

Can officials from a diocese record workshops or segments and have them posted on the Catechetical Institute’s online system?

The Institute welcomes diocesan officials to do so and very much encourages this.  We have filmed a number of diocesan officials doing certain core and elective workshops for our existing tracks, as well as for diocese-specific applications (such as introductory segments for a course of study or orientation to certain subjects that a diocese is prioritizing).  On a case-by-case basis we can consider posting video produced in-diocese for specific applications.

What is the mission of the Catechetical Institute’s magazine, The Catechetical Review?

When your parishes or schools sign up under the Catechetical Institute, they will receive a hard copy of The Catechetical Review, and the learners who register under their parish or school’s subscription will be able to access the articles from the magazine online.  The Catechetical Review is an international quarterly catechetical journal primarily written for Directors of Religious Education, catechetical leaders, religious educators, youth ministers, RCIA coordinators, and anyone involved in faith formation.  Its contributors, who aim to help in the formation of all those in a position to hand on the faith, come from academic catechetics faculties and “from the field.”  Subscribers receive: four beautiful full-color issues per year; online access to downloadable, reproducible articles; online Spanish translation of select printable articles; online access to projectable art for our Inspired through Art series, which may be used to teach the faith using art, or as a back drop for reflective prayer.  Parishes and schools may assign multiple online users accounts for their catechists and teachers with a paid subscription.  For more information: https://review.catechetics.com

What other resources does the Catechetical Institute have to offer dioceses and individuals?

The Catechetical Institute’s website has a section for Resources that contains an immense array of options to explore for every level of Catholic ministry formation: video, audio, articles, books, tutorials, and PDFs.  All these resources are arranged in a highly user-friendly searchable format, so that anyone from a busy monsignor to a busy mother can locate useful things.  These resources are offer to anyone, not just those registered to use our workshops.

Beyond the workshops offered by the Catechetical Institute’s, what other formation does Franciscan University offer?

Whether you are right out of high school, right in the middle of your life, or right about ready to try a new direction or a next step, Franciscan University has programs that meet you where God has you.  Studying theology at Franciscan University means you combine learning and love: You’ll know more about the faith and how to live it. Your witness is the best instruction in the faith you can give the world, which is why Franciscan has more theology majors than any other Catholic school in America and why parishes and dioceses that hire Franciscan University graduates are confident they are hiring men and women who know their faith, love their faith, and are able to pass that knowledge and love on to others.  First in the country to take the Oath of Fidelity to the Church’s Magisterium in 1989, and internationally known for excellence, the University’s faculty is renowned for the faithfulness of our teaching and the quality of our preparation of graduates to serve the Church.  The guiding spirit of our programs is dynamic orthodoxy.  That means we teach from the heart of the Catholic Church, passing on the unchanging truths of the faith in all their eternal glory with passionate fidelity.  Franciscan offers online and on-ground associate’s, bachelor’s, and master’s degree in theology and catechetics.  For more information: https://spt.franciscan.edu/department-of-theology

What does CI mean by a personalist approach to ministry formation?

CI workshops for adults are personalist in their methodology of formation, meaning three things:

• The workshops are designed to form the whole person, focusing upon that adult's spiritual grow, personal holiness, as the primary "work." Growth in the adult's understanding of content and skill in various methods is secondary, the servant of a soul surrendered to a mission of sacrificial self-gift.
• The workshops assume that genuine and gentle personal witness, the nearness to the child of an authentic and interested adult disciple, is the most decisive factor in the likelihood of a child responding to God's abundant provision of grace. As such, the workshops focus on how you as person can foster encounter with the Person of Christ, not merely how to wield a resource.
• The workshops are designed for relational learning: one-to-one mentoring and/or group use. Though the workshops can be taken individually in an isolated manner, the formation CI provides is designed to foster communion and genuine accompaniment -- a gentle accountability that is as important to consistent spiritual growth as any gains in cognitive knowledge and skills.

 

In addition to the questions and answers below, please note that posted at the top of this page is a link to a collection of brief video tutorials and a set of PDFs to assist you with various needs.  Please always feel free to reach out to us at [email protected] or 740-283-6754.

What is the purpose of the annual St. John Bosco Conference for Evangelization and Catechesis?

The annual St. John Bosco Conference for Evangelization and Catechesis at Franciscan University is our premier event, bringing catechetical experts from all over to share their expertise through general sessions and specialized tracks.  Founded over 25 years ago, this amazing late July gathering has evolved to serve all aspects of the evangelizing and catechizing mission of the Church, with an annual array of relevant, inspiring, and practical workshops on parenting and priestly excellence, children, youth, and adult ministry, multicultural, ecumenical, and special needs service, and a host of tracks offering certification for school teachers and parish catechists, campus and youth ministers, catechetical leaders, RCIA teams, and much more.  It is a place for people to share their favorite resources, discuss particular challenges facing their ministry, learn from and be mentored by some of the finest professionals in the field, and open themselves to the Holy Spirit through confession, adoration, and Mass.  Many participants think of the conference as an annual recharge of their spiritual batteries, and a true retreat for the soul.  Come to the St. John Bosco Conference and be renewed in your hope as you spend four days being blessed by an amazing ministry team, dynamic presenters, and fellowship with those that share your passion for Christ and the Church!  For more information:  https://steubenvilleconferences.com

Does the Catechetical Institute host other kinds of events?

Each year we hold many mentor training events and CI Formation Days that are typically one day (or part of a day) in length.  These are normally located in and hosted by dioceses, but are occasionally done as video conferences or webinars (see an event schedule here: https://franciscanathome.com/about).  We welcome invitations to conduct trainings in any location.  We also occasionally hold academically-oriented conferences on aspects of evangelization and catechetics, such as the 2017 Speaking the Truth in Love Conference, which honored the 25^th anniversary of the publication of the Catechism of the Catholic Church.  We also host on-campus academic conferences on catechetical topics and send speakers all over the world.

What other conferences does Franciscan University offer?

• High School Youth Conferences – www.steubenvilleconferences.com/youth

For the past 40 years, high school youth from across the United States have had their faith awakened and their hearts set on a fire through a personal encounter with Jesus at a Steubenville Conference. Each summer, well over 50,000 teens and their leaders become part of this movement of grace at one of Franciscan University’s 25 conferences in many cities across the nation.

• Young Adult Conferences – https://steubenvilleconferences.com/events/steubenville-encounter-main-campus

Franciscan University’s Encounter conferences seek to provide a place where Catholic young adults can come and have their faith strengthened and be encouraged and equipped to live as disciples. These impactful events feature talks that address head-on the challenges of the young adult world.  Encounter creates an environment where participants not only encounter Jesus in the sacraments and in prayer but in one another in community.

• Adult Conferences – www.steubenvilleconferences.com/adult

Franciscan University offers five unique conference experiences for adults on our campus. Every summer thousands of Catholics make the pilgrimage to our campus to have their faith renewed, their spirits refreshed, and to be equipped to not only live the faith but to share it with others. Whether you are looking for apologetics, Scripture study, catechetics, or spiritual renewal, Franciscan University has a conference that will meet your needs.

Which workshop collections (tracks) are currently in development by the Catechetical Institute?

With over 200 workshops in multiple ministry areas available on the system already, we are continuously releasing new workshops each month. We are currently releasing about 3-6 new workshops every month.  These workshops make use of the experience and skills of dozens of outstanding presenters from all over the United States and several other countries, and seek to provide the best training available in each ministry area.

Tracks open on our system now:

• Catechist (CT) Track 
• Catechumenal Ministry (OCIA) Track
• Catholic Schools (CS) Track
• Español: Certificación Básica Para Catequistas
• Español: Especializaciones Ministeriales
• Eucharistic Renewal (ER) Track
• First Proclamation and Evangelization (FPE) Track
• Forming Faith at Home (FFH) Track
• Four Pillars of the Catechism (FPC) Track
• Marriage Renewal Ministry (MRM) Track
• Mentor Formation (MF) Track
• Ministry of Parenting (MP) Track
• Parish Catechetical Leader (PCL) Track
• Pastoral Accompaniment (PA) Track
• Ongoing Diaconal Formation (ODF) Track (Contact us for details)
• Young Adults (YA) Track
• Youth Ministry (YM) Track

Tracks coming in future months and years (TBA):

• Diocesan Officials Track
• Culture of Life Track
• Priestly Renewal Track
• African American Faith and Family Track
• Music Ministry Track
• Sports Ministry Track
• Franciscan Spirituality Track

Are there any resources available in Spanish?

The Catechetical Institute at Franciscan is building into our set of online workshop offerings a Hispanic ministry focus.  The two tracks that are currently available on the platform are:

• Español: Certificación Básica Para Catequistas
• Español: Especializaciones Ministeriales

This track will be available soon:

• Certification in Leadership and Pastoral Ministry // Certificación en el Liderazgo y Ministerio Pastoral

In the many dioceses with which we are now in communication, the demand is obvious.  These tracks have workshops filmed in Spanish, so that the material and teaching is firstly in Spanish, and inculturated already, as well as workshops dubbed in Spanish from among our most popular English-language topics.

What other resources does the Catechetical Institute have to offer dioceses and individuals?

The Catechetical Institute’s website has a section for Resources (https://franciscanathome.com/resources) that contains an immense array of options to explore for every level of Catholic ministry formation: video, audio, articles, books, tutorials, and PDFs.  All these resources are arranged in a highly user-friendly searchable format, so that anyone from a busy monsignor to a busy mother can locate useful things.

What is the mission of the Catechetical Institute’s magazine, The Catechetical Review?

The Catechetical Review is an international quarterly catechetical journal primarily written for Directors of Religious Education, catechetical leaders, religious educators, youth ministers, RCIA coordinators, and anyone involved in faith formation.  Its contributors, who aim to help in the formation of all those in a position to hand on the faith, come from academic catechetics faculties and “from the field.”  Subscribers receive: four beautiful full-color issues per year; online access to downloadable, reproducible articles; online Spanish translation of select printable articles; online access to projectable art for our Inspired through Art series, which may be used to teach the faith using art, or as a backdrop for reflective prayer.  Parishes and schools may assign multiple online users accounts for their catechists and teachers with a paid subscription.  For more information: https://review.catechetics.com

Beyond the workshops offered by the Catechetical Institute, what other formation does Franciscan University offer?

Whether you are right out of high school, right in the middle of your life, or right about ready to try a new direction or a next step, Franciscan University has programs that meet you where God has you (https://online.franciscan.edu).  Studying theology at Franciscan University means you combine learning and love: You’ll know more about the faith and how to live it. Your witness is the best instruction in the faith you can give the world, which is why Franciscan has more theology majors than any other Catholic school in America and why parishes and dioceses that hire Franciscan University graduates are confident they are hiring men and women who know their faith, love their faith, and are able to pass that knowledge and love on to others.  First in the country to take the Oath of Fidelity to the Church’s Magisterium in 1989, and internationally known for excellence, the University’s faculty is renowned for the faithfulness of our teaching and the quality of our preparation of graduates to serve the Church.  The guiding spirit of our programs is dynamic orthodoxy.  That means we teach from the heart of the Catholic Church, passing on the unchanging truths of the faith in all their eternal glory with passionate fidelity.  Franciscan offers online and on-ground associate’s, bachelor’s, and master’s degree in theology and catechetics.  For more information on theology and catechetics programs: https://spt.franciscan.edu/department-of-theology

What does the University offer for homeschoolers?

The rapid growth of homeschooling in the United States is well documented.  About 20% of Franciscan’s current student body was homeschooled at some level prior to matriculation.  In the spirit of the new evangelization and in the light of Pope John Paul II’s teaching on the domestic church, Franciscan has partnered with Homeschool Connections to provide flexible, faithful, and highly affordable K-12 online classes.  Courses are available for all subjects from math to science, from literature to writing, from theology to philosophy, and so much more.  This program also provides services to help homeschooling parents fulfill their God-given vocation, including free webinars, e-books, and online workshops.  Franciscan University and Homeschool Connections are committed to making available the best Catholic instructors at the most affordable price for the homeschool family budget, aimed at an educational formation that explicitly serves the new evangelization.  For more information. K-12 Homeschool Connections – www.homeschoolconnectionsonline.com or Franciscan Fast Track – https://online.franciscan.edu/programs/fast-track-dual-enrollment