Religion Curriculum Inquiry Unit
School:
YEAR LEVEL: 5
Term:
Year:
Strands:
Beliefs
Sacraments
Morality
Prayer
Cross Curricula Priorities
Class context/Learners:
To be added by class teacher
Knowledge & Understanding:
Prayer is an expression of a personal and communal relationship
with God.
Times of stillness and silence may help to deepen this
relationship and enable reflection to take place. There are many
and varied methods of Christian meditation - Lectio Divina,
Rosary
There are times when the response to God’s presence every day is
one of song, movement, word, art, poetry or silence.
Skills:
Engage in and experience various forms of Christian mediation:
Guided meditation, Lectio Divina, Contemplative
Incorporate music, movement and mediation in class prayer and
liturgy.
Explore different poetry that touches on the everyday
experiences of wonder, awe and life.
Communicate a response using various media to popular songs,
poems, religious art that can be used in prayer.
Journal experiences of prayer.
Identify Scripture to be interpreted: Year A: Matthew 14:23
Year B: Mark 1:35
Year C: Luke 5:16
Begin with the text – World of the Text
· Read the text from the bible and identify its literary
form.
· Look at where the story occurs in the whole of the Gospel.
Look behind the Text – Worlds behind the Text
· When reading the text identify words, practices, places etc
that will help develop an understanding of the time the author
wrote and the time the author was writing about.
Use three keys for meaning – World in Front of the Text
· 3 Keys for Meaning
· What is the author trying to say about?
· God
· People
· Our Ideal World[footnoteRef:1] [1: Dr Margaret Carswell]
Scripture that will be the focus in Year A: Matthew 14:23
Matthew 14:23
Worlds of the text
All four Gospels tell us that Jesus prayed. He prayed alone on
mountains and in the wilderness. He prayed on roads, in people’s
homes and in temples. He prayed alone with God and he prayed with
and for others. He prayed out loud and he prayed silently, in his
own heart.’[footnoteRef:2] [2: RESource Melbourne Catholic
Education http://www.emptybell.org/methods.html ]
Matthew 14:23 – he went … by himself to pray. Although Jesus’
praying is not thematic as in Luke (who often mentions Jesus’
prayer life). Matthew does show him praying here and at 19:13-15,
where Jesus blesses and prays for children. In Gethsemane Jesus is
shown in concerned prayer as he anticipates his coming death
(16:36, 39, 42, 44).[footnoteRef:3] [3: J.K Brown Teach the Text
Commentary Series Matthew, Baker Books, Grand Rapids Michigan,
2015, p. 168]
Jesus and Peter Walk on the Sea 14:22-33
After the feeding Jesus sends his disciples off to cross the
lake by boat while he disperses the crowd and goes up the mountain
to pray (vv. 22-23). As in the earlier boat scene (8:23-27), the
image of the disciples struggling to make headway in a boat
battered by the sea is symbolic of the later Church.[footnoteRef:4]
Like them, the Church struggles against forces that threaten to
engulf it, keenly sensing the physical absence of its Lord. [4: The
Greek word translated “battered” (basabuzestgai) literally means
“to be tortured”.]
Just before dawn[footnoteRef:5] Jesus joins them, walking on the
sea – in biblical imagery a prerogative of God (Ps 77:19; Job 9:8;
Isa. 43:16). Hence the terror evoked in the disciples (v.26).
Jesus’ reassurance “Take courage; It is I; fear not” (v.27), is at
one level a simple self-identification: they are not seeing a ghost
but the Master they know and follow. At another level, “It is I”
(Greek ego eimi) evokes the self-identification of God to Moses at
the Burning Bush. (Exod. 3:13-15) and similar divine assurances in
Isaiah (43:13, 25; 46:4; 48:12; 58:9). The presence of Jesus
(“Emmanuel” [1:23; cf. 28:20]) is at one and the same time the
saving presence of God. The Church, symbolized by the disciples in
the boat, may go through long periods on its voyage through history
seemingly abandoned by its Lord. This scene[footnoteRef:6] assures
the faithful that divine concern is never truly absent but is ever
ready, even in the darkest moments, to save.[footnoteRef:7] [5:
Literally “at the fourth watch” (3 a.m. to 6 a.m.). The implication
is that the disciples had been struggling almost the entire night.]
[6: The intense overlay of biblical allusion and theology renders
the recovery of any historical kernel all but impossible. See again
Meier, A Marginal Jew 2:919-24] [7: B Byrne Lifting the Burden
Reading Matthew’s Gospel in the Church Today, St Paul’s
Publications, Strathfield NSW, pp. 119-120]
Worlds behind the Text
Gospel of Matthew
‘Each Gospel is written for a particular community and has its
own special flavour. Matthew’s Gospel is written for a community
that is in a time of transition and change. Some fifty years have
passed since the death and resurrection of Jesus, and Matthew’s
community want to be faithful to their Jewish heritage and, at the
same time, bring the message of Jesus to all people without
demanding that they follow all the requirements of the Jewish law.
As Jewish as Matthew’s Gospel is, it is surprisingly open to the
nations who are not Jewish – known as the Gentiles. Although the
genealogy of Jesus is Jewish, when Jesus begins his ministry it is
in Galilee of the Gentiles (Matthew 4:15). While the disciples are
first sent only to the lost sheep of the house of Israel in Matthew
10:6, by the conclusion of the Gospel Jesus commands his disciples
to preach the Gospel message to all nations (Matthew 28:19-20).’
[footnoteRef:8] [8: Monaghan C.J. The Gospels God With Us, Garratt
Publishing, Mulgrave Victoria, 2014, pp 34, 36 ]
‘We do not know the precise locale of the Matthean community,
but a prosperous urban setting is likely from the twenty-six times
that Matthew uses the word polis, “city” (cf. Mark, four times;
Luke sixteen times) and the twenty-eight times he mentions that
gold and silver (cf. Mark, one time; Luke four times). Matthean
Christians, like those of other locales, were women and men of
diverse social and civic status, ethnic identities, and levels of
wealth. They compromised only a small percentage of the total
population. It was a mixed community of Jews and Gentiles, striving
to work out their identity as the New Israel.
The oldest tradition, and still the most frequently suggested
locale for the Matthean community, is Antioch of Syria. As the
third largest city of the empire, it has a sizable Jewish
population. It was an important centre of emerging Christianity
(Acts 11:19-26; 13:1-3), where Jewish and Gentile Christians
struggled to work out their new relationship in Christ (Gal
2:11-13).’[footnoteRef:9] [9: D. Durken OSB (Series Editor), p. 2
]
Dr Margaret Carswell’s explanation of Matthew
http://www.thebibledoctor.com/uploads/2/3/7/5/23753282/matthew_poster.pdf
http://www.thebibledoctor.com/about-the-gospel-writers.htm
Matthew’s pastoral concern
Our main interest will be to see how Matthew and his community
saw Jesus. Matthew’s focus is also pastoral. Besides the painful
tensions experienced by Jewish Christians in their relations with
Judaism, there are tensions in the Christian community itself.
Matthew is attempting to reflect on Jesus’ life and teaching in a
way that will guide him and the community in resolving these
differences and living the life of love shown them by Jesus.
This pastoral interest makes it a very human and a relevant
document for any community struggling with the paradoxes of the
human condition while learning to live a life of faith as disciples
of Jesus.[footnoteRef:10] [10: Fr Michael Fallon MSC
http://mbfallon.com/matthew_commentary/intro_to_matthew.pdf]
Worlds in Front of the Text
Matthew 14:22-36 Walking on water
This is the second time that Jesus demonstrates his mastery over
the water. In 8:23-27 Jesus calmed the sea and the disciples’ dread
in the midst of a storm. In this episode Jesus shows himself to be
like God, both in his ability to tread on the water (e.g. Ps 77:19,
Job 9:8; 38:16) and in his self-identification as ego eimi,
literally “I am” (v.27), the self-identification of God to Moses
(Exod. 3:14). While in the Markan episode the disciples remain
uncomprehending and resistant to this epiphany (6:45-52), Matthew
adds a poignant vignette that captures the faltering attempts of
the disciples, represented by Peter to overcome their fears and to
step out with Jesus in faith. His power to save (1:21; 8:25) takes
them beyond their little faith (also 6:30; 8:26; 16:8; 17:20) to
the ability to proclaim him “Son of God” (see 3;17; 16:16; 17:5;
27:54).
Jesus continues his saving ministry to all those who are sick.
As a pious Jew, he is wearing tassels as a reminder to keep God’s
commandments (Num. 15:38-40; Deut. 22:12). Those who want to touch
these are expressing their desire to live in the way that is
faithful to God, through Jesus (as also the woman with a
haemorrhage, 9:20-22). All who do so are saved (the verb
diesothesan, v.36, means both “saved” and
“healed”).[footnoteRef:11] [11: D. Durkin series editor, New
Collegeville Bible Commentary New Testament, Liturgical Press,
Collegeville, Minnesota, 2008, p.53]
Jesus and Peter Walk on the Sea 14:22-33
It is not entirely clear what prompts Peter’s desire to come to
Jesus across the sea (vv.27-31).[footnoteRef:12] Love, boldness,
bravado? Perhaps all three – but also a measure of faith: ‘Lord, if
it is you, command me ..” (v.28)[footnoteRef:13] Faith enables
Peter to participate in Jesus’ divine power to tread underfoot, for
a few moments at least, the forces of destruction. Then doubt
arrives. Peter takes his eyes off Jesus and “sees” instead only the
forces of the wind.[footnoteRef:14] His plea for rescue, ‘Lord,
save me!” (v.30) has about it the ring of liturgical prayer.
Likewise, Jesus’ gentle rebuke – after he has stretched out his
hand and rescued Peter – “O you of little faith, why did you
doubt?” speaks to all members of the Church.[footnoteRef:15] By
“detaching” Peter from the other disciples at this point and
allowing him to make his individual journey across the waves
Matthew personalises the ecclesial experience. Peter models the
mixture of boldness and fear, strength and weakness, characteristic
of all. Believers can make their own his cry for rescue and feel,
as he felt, the Lord’s strong hand reaching out to draw them up
from the deep.[footnoteRef:16] [12: This episode with Peter is, of
course, peculiar to Matthew’s version. ] [13: M Eugene Boring (“The
Gospel of Matthew”, in Leander E Keck, ed. The New Interpreter’s
Bible Vol. 8 [Nashville: Abingdon, 1995] 328-29 evaluates Peter’s
desire to leave the boat and come to Jesus negatively, seeing it as
seeking proof of the presence of the Lord. But Peter requests Jesus
to ‘command’ him and so acts in obedience cf. Ulrich Luz, Matthew
8-20: A Commentary. Translated by James E Crouch. Hermeneia
(Minneapolis: Fortress, 2001) 320.] [14: “See” here must have the
sense “notice”. One hardly “sees” wind.] [15: The Greek word
expressing “doubt” (distazein) means “to waver”: it will reappear
to express the response of “some” (disciples) on seeing the risen
Lord (28:17).] [16: While Peter begins here to be singled out from
the remaining disciples, his unique ecclesial role – to emerge in
16:13-19 – is not yet directly in view cf. Luz, Matthew 8-20]
It is only as Jesus and Peter get into the boat that the rage of
the wind subsides. When the disciples ‘worship” him, saying “truly,
you are the Son of God” (v.33), they show that the whole traumatic
experience has led to a new awareness of God’s saving presence
among them in the person of Jesus.[footnoteRef:17] [17: Confessing
Jesus as “Son of God” here anticipates Peter’s confession at
Caesarea Philippi in 16:16 and to some extent undercuts the
narrative impact of that climatic moment. Matthew is more prepared
than Mark to sacrifice that impact in the interest of creating
scenes that reflect and express the experience of the later
Church.]
When the boat comes to land at Gennesaret, Jesus resumes his
ministry of healing (15:34-36), the sick begging to touch “the
fringe of his cloak” (cf. 9:20). Coming straight after the
theophany on the lake, this moment of healing depicts the
accessibility of divine presence. In the person of Jesus, the
afflicted can “touch” God and find healing.[footnoteRef:18] [18: B
Byrne, pp. 120-121]
Scripture that will be the focus in Year B: Mark 1:35
Mark 1:35
Worlds of the text
· What type of writing is this?
· What comes before and after this text?
· Who are the characters in the text?
· Who speaks and who is silenced?
· What happens in the text?
· What words are interesting, new or difficult and need
explaining?
Worlds behind the Text
· Who wrote the text?
· When was it written?
· Who was the audience of the text?
· What do you know of the cultural, historical and political
context of the author?
· What do you know of the cultural, historical and political
context of the time?
· Where did this take place?
Worlds in Front of the Text
· What meaning does this text have for my life today?
· How might people of different genders and cultures interpret
this text today?
· How could this text be used in prayer?
· What life experiences help me to better understand this
text?
· What aspects of this text might not be relevant to our lives
and time?
Scripture that will be the focus in Year C: Luke 5:16
Luke 5:16
Good News Translation (This translation is in the Breakthrough
Bible and The Catholic Children’s Bible used by many schools in our
Diocese)
16 But he would go away to lonely places, where he
prayed.
Good News Translation (GNT) Copyright © 1992
by American Bible Society
Worlds of the text
‘All four Gospels tell us that Jesus prayed. He prayed alone on
mountains and in the wilderness. He prayed on roads, in people’s
homes and in temples. He prayed alone with God and he prayed with
and for others. He prayed out loud and he prayed silently, in his
own heart.’[footnoteRef:19] [19: RESource Melbourne Catholic
Education http://www.emptybell.org/methods.html ]
Worlds Behind the Text
The Gospel according to Luke
The author is a certain Luke, whom patristic writers identify as
a companion of Paul. The texts that Luke wrote indicate that he was
a highly educated person, influential in the early church and aware
of geography and history.
The date widely favoured at which Luke’s Gospel was written is
around A.D. 80.
He is writing a narrative with features like characters, setting
and plot, so that it is important to read and follow the story
through introduction, conflict, climax and
resolution.[footnoteRef:20] He is a gifted storyteller and relates
events in sequence. The development of the plot itself has a
persuasive force. We must seek Luke’s meaning through the movement
of the story. It is of primary importance to locate where something
occurs in Luke’s narrative. [20: R.T France Teach the Text
commentary Series Luke. Baker Books, Grand Rapids Michigan, 2013.
p. 7]
Luke’s readers were Greek-speaking and sufficiently acquainted
with scriptural traditions to grasp many of his allusions. They
were also Christian and Gentiles. His use of Greek is among the
finest in the New Testament and he is well versed in Greco-Roman
literary style.
Dr Margaret Carswell’s explanation of Luke
http://www.thebibledoctor.com/uploads/2/3/7/5/23753282/luke_poster.pdf
‘Luke tells us more about the priority of prayer Jesus’ ministry
than do the other evangelists (see 3:21; 6:21; 9:18; 28; 11:1).
Because of popular pressure he often needed to retreat to a
“solitary place”, as in 4:42, and this general statement is
deliberately placed alongside the mention of persistent crowds in
5:15.’ [footnoteRef:21] [21: R T France pp 87-88]
Worlds in Front of the Text
‘Jesus has a widespread reputation as a healer and crowds follow
him everywhere, but he still manages to find time alone to pray.’
[footnoteRef:22] [22: R T France p 87]
‘As in an earlier scene (4:42-44), Jesus makes space in his life
for intimate prayer-communion with God. His healing ministry flows
from this prayer, for it is God who anointed Jesus with the Holy
Spirit and with power’ [footnoteRef:23] [23: Fr Michael Fallon MSC
http://mbfallon.com/luke_commentary/luke_4,14-8,56.pdf]
Active Reading Skills (Learning Links to Parables and Miracles p
17 [footnoteRef:24]) [24: M Ryan, Learning Links to Parables and
Miracles, Lumino Press Brisbane, 2011, p17]
Ask Questions
Make
Connections
Who is involved?
I
wonder why ….
What are they doing? Why?
What
caused ….
What do they really want? Why?
I
think ….
What is the situation or the problem?
This
is similar to …
Who is telling the story? Why?
This
is important because ..
How is the story constructed? Why?
What
do they mean by ….
What is the source of the tension?
What
I find confusing is …
What
will happen next is ….
I can relate to this because ….
Predict
Summarise
What will happen next?
What
happened?
Why do you think that?
What
is essential to tell?
What effect will that have on the story
What
was the outcome?
or the characters?
Who was involved?
Why
did this happen?
Is that a detail or essential information?
Clarify
Synthesise
Ask questions.
Three
important points are ….
Re-read what you do not understand.
These
are important because …
What
comes next ….
The
author wants us to think …
What
interested me most was ….
This
means that ….
Assessment Plan
Year Level Achievement Standards:
By the end of Year Five, students identify and demonstrate ways
of being reconciling with others and the world. Students read,
recall and wonder about key healing miracles and how Jesus
responded to people in need in first century Palestine. Students
examine the Bible and identify Biblical texts such as narratives,
parables and miracles. They locate the lands of the Bible and name
some significant geographical locations in Jesus’ time. Students
recognise aspects of Marian spirituality through liturgical feast
days, Marian prayers and images.
By the end of Year Five, students identify and describe the
parts of the Mass. Students examine ways Jesus is present in the
Eucharist.
By the end of Year Five, students use a variety of tools and
techniques to explore and communicate how Jesus gives us the
Beatitudes as a guide to service and justice. They research ways
the Church and its organisations reach out to others with justice
e.g. Catholic Earthcare, Caritas, Catholic Missions, St Vincent de
Paul Society.
By the end of Year Five, students can understand and say, in
unison and individually, a number of traditional prayers including
The Confiteor, Apostles’ Creed and a decade of the Luminous
mysteries of the rosary.
Students engage in and experience various forms of Christian
meditation. They prayerfully and creatively respond to God through
art, poetry, movement, word and silence.
Type of Assessment
Description
Possible Sources of Evidence
When assessment takes place
Formative
Assessment
for
Learning
Relate their observance of communication in relationships to
prayer by asking the following questions:
What is communication? How is it used in the children’s
book?
How do we communicate with God?
Why is communication important in the story?
Why is communication with God important?
What is friendship?
What were examples of friendship in the story?
How do we build up a friendship with God?
Brainstorm traditional prayers
Concept Maps
Huddle Strategy
At the beginning of the Unit
At the beginning of the unit
Summative
Assessment
of
Learning
Learning About Prayer: Multiple Intelligences
Research using drawings, photos, videos, and interviews- where
and when is prayer expressed.
Collate information and present using a picture board and
display in the classroom.
Prayer - Frayer Concept Model Strategy
De Bono’s thinking Hats activity on Christian Meditation
Prayer Expo – examples of what students have learnt during the
Unit.
Multiple Intelligences strategy
ICT
Picture board presentation
Frayer Concept Model Strategy
De Bono’s six thinking hats
Prayer Expo
During the Unit
During the Unit
During the Unit
During the Unit
At the end of the Unit
Affective
Assessment
as
Learning
Prayer Journal
Think pair share where and when the students have seen prayer
happen and how individuals and communities pray.
Students use their journals to express their reasons why they
think people pray.
Prayer Journal
Think Pair Share and Journaling
Beginning of the Unit / During the Unit
At the beginning of the unit
Learning and Teaching Sequence
WK
Inquiry Phase
Activity/Experience/Differentiation
Resources/ICLTs
Assessment
Tuning In
Journaling
Have students prepare a personal prayer journal for this unit in
which they can write their personal prayers, thoughts and feelings
about prayer.
Go to http://www.pinterest.com/gailtdavis/prayer-journals/ for
ideas on how to make a prayer journal.
Individually children respond in their journal to inquiry
questions:
How is prayer a part of people’s lives?
How is prayer a part of my life?
When does it happen?
Where does it happen?
Share responses in small groups.
Think pair share where and when the students have seen prayer
happen and how individuals and communities pray.
Students use their journals to express their reasons why they
think people pray.
Explain that prayer is a personal expression of a relationship
to God.
Personal Prayer Journal
Children design and create a prayer journal to reflect their
personal prayer journey. This book could contain images, formal
prayers, personal prayers, Scripture. Journals may be compiled
using anyone of the ideas on
http://www.pinterest.com/gailtdavis/prayer-journals/
Picture Story Book
Use children’s picture books to explore the place of
communication in relationships. This can be completed in small
groups each with a different children’s book. Relate their
observance of communication in relationships to prayer by asking
the following questions:
What is communication? How is it used in the children’s
book?
How do we communicate with God?
Why is communication important in the story?
Why is communication with God important?
What is friendship?
What were examples of friendship in the story?
How do we build up a friendship with God?
Students share their work with the class. They could do this by
using a concept map. Emphasise the link between communication,
relationship (or friendship) and God.
Ideas for Concept Map Templates
https://www.google.com.au/search?q=concept+maps+templates&es_sm=122&tbm=isch&tbo=u&source=univ&sa=X&ei=OcxLU77pBoW5iAfUl4GgBw&ved=0CCkQsAQ&biw=1360&bih=643
Children can make their own prayer journals. Ideas can be found
on the Prayer Journal Pinterest page
http://www.pinterest.com/gailtdavis/prayer-journals/
Think Pair Share
Prayer Journal
A selection of children’s picture books
Collate their thoughts by using a concept map
See Templates:
https://www.google.com.au/search?q=concept+maps+templates&es_sm=122&tbm=isch&tbo=u&source=univ&sa=X&ei=OcxLU77pBoW5iAfUl4GgBw&ved=0CCkQsAQ&biw=1360&bih=643
Assessment as/for learning – Journaling
Assessment as Learning
Assessment as Learning
Assessment for learning
Finding Out
Prepare to read/listen to the scripture that is focus for the
current Liturgical Year (Year A: Matthew 14:23; Year B: Mark 1:35;
Year C: Luke 5:16).
There are some questions that might help you and your students
as you focus on the text. There are many responses that could
be added.
See teacher background information for responses
Who wrote the text? Who is the author?
Who is the audience for the text? When was the text written?
Where does the text take place? What type of text is it?
Who are the characters in the text?
Gospel Author frieze – Use the Gospel Author frieze relevant for
the scripture focus that can be placed around the walls of the
classroom to locate where this scripture text occurred in the
context of the whole book. The Gospel Author friezes available from
APRE and CEO.
Story Wheel - Using their bibles, students reread or listen to
the scripture that is focus for the current Liturgical Year (Year
A: Matthew 14:23; Year B: Mark 1:35; Year C: Luke 5:16) and then
use the Story Wheel template to answer the following questions:
Who is involved? Where did this happen?
What happened? When does the action take place?
How is this story told? Why did the author tell this
story?
Scripture Probe – students individually, in pairs or as a class
reread the scripture that is focus for the current Liturgical Year
(Year A: Matthew 14:23; Year B: Mark 1:35; Year C: Luke 5:16) and
respond to the following questions Who are the main characters in
this story? What event/story came before this passage? What happens
immediately after this story in the scriptures? Are there any
repeated words or phrases - What are they? What is the Story’s
setting? Time of day/Day of the week/What is happening at the time?
What are the main symbols or images used in this passage?
Considering the people of this time, what would be the
significance/impact of this story? Does the Author have a
particular message or theme with this Book of the Bible? What are
your thoughts and feelings about what happens in this story? When
you hear this story again in the future what image will come back
to you? Our reflection on the meaning of this passage is?
Brainstorm/Discuss When do we pray? Where do we pray? How do we
pray? Are there different types of prayers that we use? Are there
different ways that we pray? Why do we pray?
Using Huddle technique students brainstorm traditional and
contemporary prayers of the Catholic Tradition. These can include
such traditional prayers as the Lord’s Prayer, the Hail Mary, Grace
before and after meals, contemporary songs, Rosary, Meditation,
prayers in the Mass, Labyrinths, spontaneous prayer, prayers
online, prayer books etc.
Learning About Prayer: Multiple Intelligences
Using the Multiple Intelligences Approach immerse the students
in a variety of prayers and praying, e.g.:
Verbal Linguistic: students listen to/read children’s picture
books about pray and praying
‘Hail Mary’ – Sabrina Bus William B Eerdmans Publishing
Co 2006
‘Our Father’ – Sabrina Bus William B Eerdmans Publishing
Co 2006
‘Praying the Rosary with Mary’ – Angela M Burrin 2012
‘Hail Mary’ – Ermes Ronchi 2013
‘Prayer with My Fingers’ – inspired by Pope Francis Paraclete
Press 2014
‘God’s Quiet Things’ – Nancy Sweetland Eerdmans Books for Young
Readers
‘Grandad’s Prayers for the Earth’ – Douglas Wood Candlewick
Press
Logical Mathematical: Survey and graph well-known and loved
prayers in your extended family and family friends and
classmates;
Bodily Kinaesthetic: Choreograph a dance or movement to a
prayer;
Musical: Create or find music that supports you to pray
alone;
Visual Spatial: Find an icon, image or symbol to bring to class
prayer; use clay or paint to explore art as a form of personal
prayer;
Interpersonal: Pair up with a friend to learn to recite a
traditional prayer such as the Regina Coeli.
Intrapersonal: In your journal write a letter to God about your
day or your feelings and ideas about an important experience.
Use Brisbane Catholic Education resource ‘Ways to Pray’ for
different ideas for classroom prayer.
http://bcewaystopray.weebly.com/
Prayer Dice/Prayer Cube - Students (individually or in pairs)
create their own Roll a Prayer Cube (see Roll a Prayer Grace Cube
and Roll a Prayer Bedtime Cube from Liturgy Brisbane.)
Prayer Dice - A Prayer Dice is a cube with words written on each
side instead of numbers. Teachers can use this to capture the
attention of students and to inspire them to use a variety of
prayer forms. It can also be a tool to enable students to
demonstrate their understanding and knowledge of prayers as well as
be a support for them to actually have the words to pray with. Use
of a prayer dice in a reverent setting can reinforce known prayer
forms and teach new forms. Prayer dice can be made out of
cardboard, using a standard cube template or any cube shaped box.
Examples of what can be added to each face of the cube include:
· Names for God e.g. God of Love, Creator God etc
· Prayer Starters e.g. Let us pray for….
· Images e.g. people, places, things
· Different forms of prayer e.g. thank you prayers,
intercessions, meditation
· Traditional prayers e.g. Hail Mary
· Scripture quotes e.g. Be still. Be healed
How to use a Prayer Dice
1. Gather students and light candle
2. Roll the dice
3. Pray the prayer that is face up. This may involve the
students praying a known prayer together or may be a time for
individual students to compose their own prayer using a prayer
starter or known prayer form. [footnoteRef:25] [25: Prayer Dice
Brisbane Catholic Education
http://extranetportal.bne.catholic.edu.au/re/REC/RLS/PW/Pages/ChristianPrayer.aspx?_sm_au_=iQVrjVVnp11L6WkQ]
In learning groups, investigate and document pictorially, ways
our school community prays. Research using drawings, photos,
videos, and interviews- where and when is prayer expressed. Collate
information and present using a picture board and display in the
classroom.
Christian Meditation
For more information about Christian Meditation visit Melbourne
Catholic Education website
http://www.resourcemelb.catholic.edu.au/object.cfm?o=181&pid=1296&showrm=true&uptam=false
and/or
Christian Meditation – Coming Home
The Townsville Catholic Education Website Coming Home -
Christian meditation for children and young people is an excellent
website with information for teachers on the importance of
Christian meditation in the prayer life of all students and also
with ideas on how to implement it in classrooms.
http://www.cominghome.org.au/
http://www.cominghome.org.au/practice/dsp-default-d.cfm?loadref=136
Christian Meditation Books:
· ‘Coming Home A Guide to Teaching Christian Meditation to
Children’ Ernie Christie (this resource has been revised and
updated) Garrett Publishing
· ‘Children Love to Meditate’ Ernie Christie & Cathy Day
Garrett Publishing
· ‘Prayer Strategies A Teacher’s Manual 3rd Edition’ Beth Nolan,
Farrar House Publishing
10 Helpful hints for teaching Christian Meditation ‘Coming Home
A Guide to Teaching Christian Meditation to Children’ 2008 p 61
· Ask students to sit in a comfortable position. But do not be
so comfortable that you fall asleep!
· Ask students to quiet their bodies. Then quiet the mind.
Become aware that you are in God’s presence. God is around you now
in this room. God is also inside of you.
· Ask students to close their eyes. Continue to sit straight
with your spine upright, relax the muscles of your body. Breathe
normally from your stomach. Breathe slowly in and out.
· When the students have become quiet, you may ring a bell, or
chime or simply say, ‘We begin our meditation now.’ This signals
the children to say their mantra silently
· Do not give the children the impression that they can only
pray at certain times or in certain places, or that meditation is
the only way to pray, or even the best way to pray. There are many
ways to pray, and they can all lead us to genuine communication
with God.
· Do not over explain or meditate for the child. Instead, invite
the children to discover God’s love for themselves. Let their
prayer be their own, not yours.’ [footnoteRef:26] [26: Ernie
Christie, ‘Coming Home A Guide to Teaching Christian Meditation to
Children’, John Garratt Publishing, Mulgrave Victoria, 2008, p
61]
Christian Meditation in the Classroom – ‘There are some basic
aspects to consider as you prepare to meditate. These include,
making a regular time to meditate, choosing a suitable place,
taking time to prepare the body and mind, adopting a good posture
and attention to breathing. Focusing on Posture and Breath as you
prepare students to meditate gives them time to make the transition
from the busyness of the day to a more receptive mode of being.
Meditation is essentially a simple practice and is ideal within
the classroom setting. When beginning meditation in the classroom
it is best to commit practicing consistently for a short amount of
time (a few minutes) rather than occasionally for a longer time.
This give the students the opportunity to become accustomed to it
and enjoy it.
You could begin by setting aside short periods of time for
meditation at the beginning or end of a lesson, as part of morning
prayer or to conclude the day. As students become more comfortable
with meditation you could increase the time. If possible choose a
time of day when the students are most likely to be receptive. It
can be helpful to clear a space in the room and create a calming
environment, e.g. dim the lighting, light a candle, sit the
students in a circle. Students can sit either cross-legged on the
floor or upright on chairs.’
Posture – Posture is an important part of meditation. If your
body is still and relaxed, it is more likely you will be receptive
to this way of deeper prayer and stillness. You may sit on the
floor or on a chair with your hands resting comfortably on your
knees or lap. If you are sitting in a chair, keep your feet firmly
on the floor.
Breath – As you prepare to meditate, pay attention to your
breathing. Become aware of the present rate of your breathing, then
gently, move toward a deeper, slower and calmer rhythm.
Consciousness of your breathing helps you to become more centred
and still, more deeply aware of the Spirit within.’
[footnoteRef:27] [27: RESource Melbourne Catholic Education
http://www.resourcemelb.catholic.edu.au/object.cfm?o=181&pid=1296&showrm=true&uptam=false
]
Use Michael Mangan’s “Open Our Hearts” CD to lead/teach the
students Christian Meditation. Christian Meditation is 'prayer of
the heart' which takes place in silence, with the aid of a
mantra.
The recommended silence is one minute for each year of age e.g.
5 minutes for 5-year-old children
Allow for a period of Christian meditation out-of-doors. Guide
the Christian meditation to follow a simple pattern, such as:
1.Becoming still and silent (3 minutes)
2.Awareness of the breath (2 minutes)
3.Awareness of the sounds of creation around us (2 minutes)
Conclude with a prayer of thanksgiving.
Lead the class in an awareness Christian meditation. This begins
with an awareness of the stillness of the body, an awareness of the
breathing and the heartbeat. Finally, allow time for the awareness
of the presence of God’s Holy Spirit in our midst. For ways to do
this see ‘Preparing to Meditate’ (Junior) on RESource Melbourne
Catholic Education website
https://www.litmusproductions.com/index.php/products-menu/products/meditations/open-our-hearts.html
Set up a religious icon, painting or image and invite the
students to focus on this. Use classical music to create the
atmosphere.
Allow adequate time for students to enter into silent personal
prayer.
Invite the students to participate in a Guided Christian
Meditation on the theme of creation. A good example of one is in Be
Still – Creation Meditations by Jill Gowdie & Michael Mangan
(includes a CD as well as the written text).
Virtue Cards - Discuss with the students what are ‘emotions’ and
‘feelings’ – when and how do we experience these.
‘Prayerfulness – can be practiced in many ways. You can pray in
silence or out loud. You can sing or dance in prayer. Prayer is
praising God, being thankful for things. Prayerfulness is quiet
reflection. It is allowing the Great Spirit to speak to you. It is
listening and receiving God’s guidance. Trust God’s wisdom and
don’t expect that everything that you ask will happen. Listen and
notice what happens. Prayer can be answered in many ways.
Prayerfulness is saying thank you to God and remembering to stay in
God’s presence.’ [footnoteRef:28] [28: Linda Kavelin Popov, The
Family Virtues Guide, the Penguin Group, 1997, pp 209 - 212]
Activity/Discussion – If I’m practising prayerfulness, what does
it look like, feel like, sound like?
Gospel frieze – sample frieze available from APRE/CEO
M Ryan & J Grajczonek
Learning Links to Story in Religious Education p 29
D White, K O’Brien, S Todd
Into the Deep pp 60 - 63
Huddle strategy p 25 in Good News for Learning Teaching
Strategies
http://rokreligiouseducation.com/resources/?k=Good+News+for+Learning+Teaching+Strategies&resource-category=teaching-strategies&resource-type=all
For more information see Multiple Intelligences pp 14-15
Good News for Learning Teaching Strategies
http://rokreligiouseducation.com/resources/?k=Good+News+for+Learning+Teaching+Strategies&resource-category=teaching-strategies&resource-type=all
and/or
Multiple Intelligences p 84
A-Z Teaching Strategis
http://rokreligiouseducation.com/resources/?k=A-Z+strategies&resource-category=teaching-strategies&resource-type=all
Ways to Pray - Brisbane Catholic Education
http://bcewaystopray.weebly.com/
Available from Liturgy Brisbane
https://shop.liturgybrisbane.net.au/collections/sick-and-dying
Using audio visual materials, cameras, drawing equipment,
interview questions etc…
Picture display board.
https://www.litmusproductions.com/index.php/products-menu/products/meditations/open-our-hearts.html
Be Still – Creation Meditations by Jill Gowdie and Michael
Mangan
Virtue Cards
The Family Virtues Guide pp125-128
Assessment of learning
Assessment of learning
Assessment for learning
Assessment for / of learning
Assessment for / of learning
Assessment of learning
This task will be used to help demonstrate and understanding of
a variety of ways to pray.
Assessment for learning
Assessment of learning
Sorting Out
Christian Mandalas
‘A mandala is a tool for prayer. It is usually characterised by
a circular shape with a centre point, filled with many different
colours. The circular shape symbolises all things being encompassed
by God; the centre point symbolises that God is in the centre of
our lives.
Mandalas provide another form of expression for students and
adults. While a mandala provides an opening for communication, it
is always private and personal, and some students may not wish to
share the symbolism of their mandala.
No mandala is ever the same as another. Combined mandalas make a
great display and students really value them. Prayer is an inner
journey and often there is nothing concrete from our prayer time to
show others. If mandalas are used correctly, they have the
potential to make prayer a highly meaningful and enjoyable
experience for both students and adults.’[footnoteRef:29] [29: Beth
Nolen, Prayer Strategies A Teacher’s Manual 3rd Edition, Farrar
House Publishing, Australia, 2014, p 105]
For more information please see Beth Nolen’s ‘Prayer Strategies
A Teacher’s Manual 3rd Edition’ Chapter 7 or Brisbane Catholic
Education website
http://extranetportal.bne.catholic.edu.au/re/REC/RLS/PW/Pages/ChristianPrayer.aspx?_sm_au_=irVtNNrkVS5r9sKj
Using mandalas for prayer – ‘When students have completed their
mandalas, invite then to try one of the following activities.
Contemplative Prayer – ask participants to spend some time in
silence reflecting on their mandala. Encourage participants to
think about God is present with us in everything, in every moment,
even though we often forget.
Prayer Writing – ask participants to choose a name for God that
seems appropriate for them at this point in their lives. Invite
participants to write their own prayer, beginning with this name
for God. When the prayer is completed, each person can out the
mandala and write the prayer underneath.
Mantra – encourage participants to create their own mantra that
reflects their mandala. This may be a quote from scripture or a
short personal prayer, for example ‘God, you are with me.’
Participants should write the mantra under the mandala and have
some quiet time to pray the mantra in silence.’ [footnoteRef:30]
[30: Beth Nolen, Prayer Strategies A Teacher’s Manual 3rd Edition,
Farrar House Publishing, Australia, 2014, p 106]
Students paint, colour or draw a mandala. A Christian mandala is
a reflective and artistic response to a meditation or Scripture
reading. It is based on a circle, which is a symbol of wholeness
and often features at the centre the connecting points of the
cross.
For examples of children’s mandalas visit the following
websites:
http://www.mandalaproject.org/Mandalas/index_new.html
https://olmcridgewoodresources.wordpress.com/2013/09/08/mandalas/
Frayer Concept Model Strategy – students use the Frayer Concept
Model Strategy to define/explain what prayer is. For more
information see
A-Z Teaching Strategies p 55
http://rokreligiouseducation.com/resources/?k=A-Z+strategies&resource-category=teaching-strategies&resource-type=all
Is/Definition
Characteristics
Prayer
Examples
Non-Examples
De Bono’s thinking Hats activity on Christian Meditation
White hat: the facts – Consider the facts about Christian
meditation. Using a variety of sources, locate and share four
interesting facts you have discovered about prayer and Christian
meditation.
Black hat: bad points – List the negative aspects of Christian
meditation
Red hat: emotions – Communicate how the Christian meditation
makes you feel.
Green hat: creative points – Present some creative solutions to
Christian meditation.
Yellow hat: the good points – Outline the positive consequences
of Christian meditation.
Blue hat: thinking – As a result of all your thinking, summarise
in three sentences the importance of Christian meditation for you.
Propose one thing you might now do about Christian meditation.
Create and decorate a Mandala
Frayer Concept Model Strategy p 55
A-Z Teaching Strategis
http://rokreligiouseducation.com/resources/?k=A-Z+strategies&resource-category=teaching-strategies&resource-type=all
De Bono’s Six Thinking Hats
Assessment for learning
Assessment as learning
Assessment of Learning
Assessment of Learning
Communicating
Prayer Expo
Having developed a deeper understanding of prayer, the class
creates a prayer expo to which the wider school community is
invited. The purpose of the expo is to raise the awareness in the
community of the richness of prayer and Christian meditation in the
Catholic tradition. The expo could feature the prayers students
have explored and expressed throughout the unit. Where students are
exhibiting their own prayerful responses e.g. artwork or liturgical
movement, it would be important to ask students for their
permission before considering them for an expo, as these are
personal expressions of faith rather than works of art.
Assessment of learning
Evaluating and Reflecting
Personal Journal
Children revisit and respond to the inquiry questions asked in
the orientation phase:
How is prayer a part of people’s lives?
How is prayer a part of my life?
Assessment as Learning
Teacher reflection and Evaluation
What has been most successful about this unit?
Were the chosen activities accessible to all students?
How were you able to involve the students’ families in the Unit
of Work?
Can you identify ways of improving this unit?