Volume 10, No. 3, 2007
Creating Radical Welcome: Healing the Racial Divide
Our work as catechists takes place in the wider context of a country whose schools and churches
stubbornly remain segregated by race. Numerous articles I’ve read this year in Christian publications
address segregation in our churches:
Elizabeth Rios writes in Prism, “How can the church be an example to the world when it is riddled
with racism and hatred? What will it be – racial harmony or racial divide? As Christians we need to be
intentional about healing the racial divide.”
Maryann Love writes in America that we need to “work through the present-day ramifications of
our persistent past, not only as individuals…but as communities—what are we doing to end unacceptable racial inequities.”
The OSP IHM Board of Directors, representing 2,000 women religious, published a statement against
racism this year in the National Catholic Reporter, “Racism led to barriers of separation among us for
over a century…Therefore, we commit ourselves to the work of undoing racism…within ourselves, our
congregations, our church, and our global community.”
Regarding schools, Jonathan Kozol writes in The Shame of the Nation: The Restoration of Apartheid
Schooling in America, published by Crown Books, that American schools are as segregated today as they
were when Brown v. Board of Education was passed 30 years ago, with public schools now spending
about $6,000 less per student/year in schools serving Black and Hispanic children.
Aware that we serve children, our actions in this regard are even more important. What are children learning from our materials, our atriums, and our churches about living in and working for racial
harmony? Are they driven through black neighborhoods to a downtown church serving white families?
Do white sheep hint that the Good Shepherd is for white people? Does the Eurocentric Plan of God
teach that European countries are privileged in God’s kingdom?
This issue of ECHOES will try to help us consider such questions and offer some steps we can take
to become healers of the racial divide. We in the Catechesis of the Good Shepherd are also called to
take a close look at the reality of segregation in our own atriums and consider how our materials, our
introductory events, our courses, our conferences and our association as a whole either contribute to
this divide or work to heal it. If we are not part of the solution, we remain part of the problem. v
—Catherine Maresca
Through children, another echo of God’s Word reaches us.—Sofia Cavalletti
copyright  2010 Center for Children and Theology
On Earth as it is in Heaven
by Pam Mader with Tami Spidell
churches. When I asked my sons about their experiences all
The Lord’s Prayer holds a vast mystery in the words “Thy
kingdom come, thy will be done on earth as it is in heaven.”
of them remembered the atriums fondly. “It was fun. I liked
Is it possible for us to live something of heaven on earth?
the children and the work.” My oldest son, Oliver, recalled,
I believe Jesus thought so, or He wouldn’t have taught us
“The inner city children seemed more serious about their
to pray in this way. His words inspire and compel us to go
work.” My youngest son, Solomon, proclaimed, “The figures
deeper into the
and children at
meaning of what
the inner city
He meant by this
Manger were all
supplication and
black. The figures
“Jesus loves each and every one of
what God’s kingand the children
us
and
thinks
we’re
worth
it.
dom might look
i n t h e c h u rc h
like on earth. Rob
were white. But it
When he finds the sheep, he doesn’t say a
d i d n’ t m a t t e r. Bell in The Velvet
word.
He
just
picks
it
up
and
brings
it
home.”
Elvis: Repainting
The colors didn’t
the Christian Faith
change the
—Catherine, age 8
(Zondervan 2005)
scripture whatsowrites, “There is
ever. The story of
this place, this
Jesus stays the
realm, where things are as God desires them to be. As we
same. I loved both places.” Oliver, now thirteen-years-old,
live this way, heaven comes here. To this place, this world,
added, “No one knows what Jesus really looked like, so
the one we’re living in” (p. 147).
I think all the children needed to know Jesus was a person
Many of us have found a slice of the kingdom in our
like themselves.” I believe all of us grew in our understanding
atriums as we observe a peaceable kingdom of adults and
of the kingdom of God through this cultural exchange.
children seeking God together. As wonderful as this is, I
Catechists celebrate and affirm diversity, but we often
wonder: are there ways in which we could embody the
find our lived reality reflects homogeneity. We need not be
kingdom in our atriums to an even greater extent? How
content with this disconnect between our vision and our realcan we increase the diversity? How can we become like the
ity. We can experience deeper levels of the kingdom here and
second moment of the Eucharistic Presence – the image of the
now by beginning to challenge the underpinnings that keep
international figures enjoying the family meal around Jesus’
us from experiencing the cultural fullness of the kingdom of
table? How can we develop our atriums in such a way that
God in our atriums.
the faces in them
We are blessed to be in the United States; in no other
reflect the beauty of
nation is there such a rich representation of nations and
cultural diversity? cultures. Because of this, we have a unique opportunity to
My first atrium,
incorporate kingdom diversity in our atriums. Even my small
named the Manger,
Tennessee hometown hosts a large Hispanic community and
reflected the black
a small black population. Just outside catechists’ doors is a
inner city commurich opportunity to reach beyond ourselves to respond to
nity in which I lived
the call of integration.
a n d w o r k e d . M y
Yet, remaining the same is so comfortable, and true transthree sons attended
formation is so arduous, that it is easy to feel overwhelmed
The Manger in
at the prospect of making such a change. It is hard to know
addition to other
where to begin. We can begin by examining our proclamations about diversity. Do we really believe them? If so, how
Good Shepherd
a t r i u m s i n p r e deeply? What is it worth to us? To what extent would we
dominantly white
be willing to invest our time to embody our beliefs in our
copyright  2010 Center for Children and Theology
atriums – the place where many of us are most hopeful of
experiencing the kingdom while still on earth?
Once these fundamental questions are answered, others
tumble forth.
u What stands in the way of our atrium community
accurately reflecting the surrounding communities?
u What needs to change in me to bring diversity to
my atrium?
u How can my faith community
grow to develop a vision for
bringing diversity to our atrium?
u What are ways to get to know
people outside my race and
culture?
u Do we need to change locations
to make Catechesis of the Good
Shepherd available to others
unlike ourselves?
u Are we open to sharing control
of our programs with people who
know their culture and children
better?
u What do I need to learn to serve
children of all cultures and nationalities better?
As we ask these questions, we are offering ourselves up as an answer to
Jesus' prayer. Living in a
nation of cultural diversity, we have only two
choices: to stand in the
way of God’s kingdom
by maintaining homogeneity, or ushering in
the reign of God by
actively inviting diversity.
As catechists, which
will we do? v
From an Evangelical Arab Baptist Catechist
by Lila Ross
In our ever changing and shrinking world, I find it tricky,
at best, not to offend others with my beliefs. To the average
American, my very title, Evangelical Arab Baptist Catechist,
is loaded with contradiction and suspicion. I think what I love
about the Catechesis of
the Good Shepherd is
that it gives us a basic
and secure foundation
that we can all stand
firmly upon and dialogue. The biggest and
most serious danger is
when we stop sharing and separate ourselves from community. We must not put our differences aside, but bring them
to the table and discuss with reverence for everyone’s
contribution. It is the most natural and beautiful thing to
speak of God’s goodness. Sadly, there are
very few religious forums
where people who really
believe in Jesus can
discuss freely without
—C. age 7
inhibition. The Catechesis
is one of those places. v
My neighbor is everyone,
everywhere.
copyright  2010 Center for Children and Theology
Sharing the Hidden Treasure of CGS
by Davette Himes
What about the other children? Are atriums simply
My introduction to the gifts of Catechesis of the Good
Shepherd was one of serendipity and wonder. My husband
lovely rooms, shuttered from Sunday to Sunday to be used
and I were blessed as a couple seeking to fulfill our baptismal
merely two hours a week or could they serve another mispromises, in support of the affirmation “We will with God’s
sion? “I have come that they might have life to the full.”
help”. In the days and weeks following September 11, 2001
Could this fullness of God be shared? How could we attract
we could see the smoke from the Pentagon from our home in
these other children and their families, in large part absent
suburban Washington, DC. The call to ground our children
from atriums here in the U.S? Why are they not sharing in
in the faith and give them the blessed assurance that I had
this abundant experience? What are the barriers? Have we
grown up with as a child took on an even deeper sense of
fallen into the trappings of exclusivity?
urgency and mission. We hoped that Emmanuel – God with
Barriers to Creating a Radical Welcome
us – the Good Shepherd who cares for the sheep always, the
As an African-American mother of biracial children, I
hope and promise of the Parousia, and the inner compass to
myself sense this otherness. My experience of the CGS catguide our way forward would be real and accessible to our
echist community, by and large, has been one of overwhelmchildren, not far away or intangible.
ing generosity and support. Yet the CGS community’s rather
With all of the fervor of the newly converted, I sought
homogenous makeup makes me see the necessity of intento learn all I could about CGS. The writings of Sofia
tionally opening ourselves up to other communities and
Cavalletti and Gianna Gobbi continually prompted the
cultures.
questions: Where had I been, and why had I never heard
Our family is blessed to belong to a diverse congregation
of this? Would it deliver the “mystery and majesty” so often
in
an
incredibly warm and welcoming small Episcopal parish.
lost in children’s ministry? Would experience bear out all
Its affirming love and inclusiveness nurtures all of the children.
that we had read?
All are the same in God’s eyes. The art and work in the
CGS was lovely yes, but would it work with real children,
atriums reflect this. The theology of love as well as liberation
with my children? Would it mesh with the middle way of our
and justice speak equally to them. In our upper atrium the
Episcopal church, with its rich liturgy and traditions, as well
favorite songs of the children, no matter what the season,
as my own upbringing in the African-American spirituality of
always include “Bells of Norwich” (all shall be well) along with
my grandparents’ Baptist church? As my father asked, “Will
“Let My People Go” (Go down Moses, way down in Egypt land,
they know Christ died for them?”
tell old Pharaoh, let my people go). Love, blessed assurance,
When our three-year-old daughter arose Easter
hope and social
morning, bypassjustice for all are
ing goodies and
the echoes from
chocolate, to
This isn’t really what the Good Shepherd
these children.
exclaim, “Alleluia,
But when
looks like. No one really knows what the
Christ has died,
this affirmation is
Christ is risen,
Good Shepherd looks like. Not unless they
wanting, whether
Alleluia!” we
in the materials or
had our answer. lived then. Jesus is the Good Shepherd.
models we hold up
Yes, they would
The world is the pen and we are the sheep.
to the children, it
know Christ died
can be limiting,
for them, and in
­­—Michelle, 7
even damaging, for
the fullness of
all. In our atriums,
Pascal’s hear t
I have purposely
knowledge of the
endeavored not to put a face on God. Even so, one of our
Pensées, not merely as a sense of atonement for sin. But with
seven-year-olds, upon seeing the African Mafa Jesus art
this acknowledgment also came the apprehension we had
cards, stated that he thought that God was white and could
from the beginning. This was all well and good in our comnot picture him as otherwise. This child’s parents are from
fortable, suburban existence, surrounded by affluence with
Nigeria. “White is always good. Black is always bad.” I overa well-educated parent base. But my thoughts turned to the
heard this while children were choosing Playmobil figures.
“other” children.
copyright  2010 Center for Children and Theology
“No matter how different you are God will love you.”
Children are masters of picking up subtle clues from our
culture. And so, extra diligence is required in our atriums to
create an environment to counter any negative images. I’ve
heard all the arguments for painting the sheep of our sheepfolds white as a metaphor of the light and white garment of
Baptism. However, as an African-American parent, I can tell
you that sheep that are all white would give me pause if I
were looking at CGS anew. Diverse atriums is not the issue;
the lingering question is whether or not we are opening our
hearts and radically welcoming our neighbors? Would they
feel comfortable among us?
CGS Evangelization:
Bringing Others into the Fold
In my early days of the atrium I was encouraged to
remember that the CGS is a slow work, and evangelism,
while not frowned upon, was not as high on the list as the
prepared environment and other items. Nevertheless I took
an opportunity to attend the Transformation and Renewal
V conference hosted by the Kanuga Conference Center, the
Office of Black Ministries of the Episcopal Church U.S.A.,
and the Union of Black Episcopalians. Transformation and
Renewal is an opportunity for churches of African-American,
African-Caribbean, and African populations to reassess,
reinvigorate and reengage themselves in finding the tools
needed to support their congregational life.
I had planned a short presentation on evangelism and
outreach using CGS as a model but ended up in a morethan-two-hour meeting in the Main Ballroom and continued
conversation throughout the week. I presented the materials
and pedagogy of CGS, and the response was overwhelming. From this, one atrium has actually been established and
several attendees expressed interest in training and bringing
CGS to their churches. Many were familiar with CGS, but
never pictured it working in their communities.
The questions from the conference attendees, however,
cut to the essentials. Will this work with urban black kids? Is
it culturally sensitive? How can the training be made more
accessible? In answer—those of us working in diverse environments need to open our doors and invite others in so they
might share in our experience and be encouraged to pursue
atriums in their own communities. There is clearly a longing
in many communities for this hidden treasure of CGS that
serves our children so well.
Misconceptions about Montessori and its supposed elitism, its rich (read expensive) environment and materials, and
its perceived rigidity can be a hindrance. We need to remind
ourselves, and tell others, that the first children that Montessori served were in the slums of Rome. We need to remember
her vision to serve all the children of the world—not merely
the affluent or well-educated.
Material Making
The ability for the catechist to enter deeply into the work
is not only achieved by making materials. Materials making
during training serves this purpose, but after a course, the task
of making all of the materials can be daunting and expensive. Montessori materials catalogs exist for a reason: they aid
Montessori teachers in preparing their environments. Group
projects, local material making workshops, and institutes
with cooperative bulk purchase of material would allow for
Davette Himes gives a lesson on the altar to a child
in their atrium.
copyright  2010 Center for Children and Theology
more efficient use of financial resources and time. In many
communities, there are just not enough hands to assist with
making materials. Time to prayerfully prepare lessons and
study to prepare to be with the children is more formational
for me than making materials. Websites of various vendors
as well as outlets such as Shepherd’s Closet can serve all of
the denominations present in the catechesis. This would not
cheapen or lessen the CGS experience. For me, it would
allow more time for reflection and to really dig into doctrinal
content and those indirect and direct aims.
Mission Fields at Home
While growing CGS around the world is exciting we
should not overlook the fact that mission fields are plentiful
right here in our neighborhoods and across our towns. Is
Sunday still the most segregated day of the week in your
area, whether by race, education, perceived social standing, or socio-economic makeup? Let us shine our light in
hope for the future and share a bit of the abundance hidden
in that field. Go in peace to love and serve the Lord.
Alleluia, alleluia. v
How do we extend radical welcome
outside of our own communities?
u
Partner with major denominational organizations, provinces, dioceses,
deaneries, local parishes and ecumenical groups and organizations that serve
across ethnic and socio-economic barriers.
u
Attend conferences and meetings across ethnic and socio-economic barriers.
u
Reach out to local churches with training opportunities.
u
Make a concerted effort to locate and highlight programs serving diverse
populations—not abroad or oversees, but here in the U.S.
u
Offer more summer workshops with childcare and improved accessibility for
working parents, single parents and those underrepresented with few resources
and without the support of a institutional base within a broader church.
u
Revisit formation course structure to broaden access of catechists.
u
Materials such as the Unity Strip and the Plan of God should be updated
and revised to reflect current terminology and scientific and historical
knowledge.
copyright  2010 Center for Children and Theology
Radical Welcome in the Prepared Environment
by Catherine Maresca
As you prepare your environment, try to look at it
through the eyes of a Black child, a Hispanic child, a
Native American child or an Asian child. There is plenty of
art in children’s lives affirming the image of God as white
(and male) and God’s people
as European. So, in part, our
atrium can be a place that
opens up other images of
God and the people of
God, as well as being a place
of radical welcome for all
children. Here are some
opportunities:
u T h e s h e e p o f y o u r
sheepfold can be a variety
of wood tones, or painted
several of the many natural
colors of sheep’s wool.
D o n’ t h a v e j u s t o n e
“black” sheep.
u The skin tone of the
Good Shepherd and other
parable figures can be dark, with black hair, like many of the
world’s people.
u Historical figures of first century Israel are dark-haired,
dark-eyed descendants of African, Asian and southern
European peoples. Christians all over the world have created
images of Jesus and his followers according to the people of
their land, including most traditional European art of the life
of Jesus. Our images can be inclusive of African and Asian
peoples as well as European.
u
Figures of the priest and people of the Eucharistic
Presence, and the priest and bishop of Origin of the
Eucharist can also be dark-skinned.
u Art work of the Life of Jesus displayed in the atrium or
in books for the children
should represent people from
a variety of cultures.
u The final few feet of the
Plan of God can continue to
represent the cultures of the
Biblical lands as it does in the
years before Christ, rather
than shift to representing
Europe.
u The place of Africa in
Biblical texts and the early
church can be appreciated;
there are many ties between
Israel and Africa, and Egypt
was of great importance to
the early church.
u There should not be a
shift from brown skin to white skin to represent the development of humankind from hominid to human being on timelines or in booklets.
u Books of the saints for older chidren should include the
holy men and women of many lands.
u The statue of the Good Shepherd, an image repeated
in much of our art work is a Greek representation of Jesus.
Complement this with images from around the world, including a more historically accurate Middle Eastern figure. v
“I adopted a sweet angel of a daughter from Cambodia. She came home at 22 months of age in
2003. Like all new mothers I knew my daughter would love animated movies. I did as a child. As my daughter
got older she would watched the animated movies with great interest and I was happy she was sharing a tradition
of most American girls. Then one day when my daughter was 3-years-old she looked at me very sweetly and
announced, “I am the princess of evil.” I was shocked and dismayed. For the first time I saw those sweet Disney
movies through her eyes. The “evil” people in these movies I was showing her were dark-skinned. From Scar
in The Lion King to Ursula in The Little Mermaid, my daughter was taught the hidden message that permeates
our culture: white is good, dark is evil. When I was only looking through my white eyes I was blinded to it but
the message was there for both of us. My daughter made me much more aware of all the ways that message is
delivered. I made sure as we painted our flock for the Good Shepherd material that my sheep are many shades,
as I now know that children do receive a message that white sheep are white people and brown sheep are darkskinned people.”
—Pam Moore
Birmingham, Alabama
copyright  2010 Center for Children and Theology
Making CGS Accessible to All:
A Vision of the National Association of CGS
by Tracy Gaestel
The National Association of the Catechesis of the Good Shepherd has a guiding
document that states the association’s purpose, mission and 16-point vision. This
document was developed in an 18-month process in 1999-2000, and includes the
thoughts and dreams of many association members, in addition to the board and
director of CGS. One of the points of the vision states: The National Association will
work to make the Catechesis of the Good Shepherd accessible to all. At a recent board
meeting we again discussed this point. What does it mean? How do we live it out?
For the last several years we have had a part-time coordinator of Spanish-language
Catechesis of the Good Shepherd in the United States. This coordinator, Lourdes
Vasquez, is in touch with all of the Spanish-language courses, writes an article for
Board News now and then, and is available to help anyone seeking more information
on Catechesis of the Good Shepherd in Spanish. Of the many publications offered
by the office, already six are in Spanish.
A wonderful help to us in reaching under-served populations has been the CGS
Fund. Its mission is to support the growth and development of CGS through catechist
formation, missionary outreach and the goals of the National Association. Through
the fund, we hope to have $10,000 a year devoted to missionary outreach. To date
the fund has underwritten over $22,000 to defray the cost of starting new atria in
underserved regions of the US and beyond including The Navajo Reservation, Uganda
and Haiti. This year, the fund plans to underwrite a course for the Missionaries of
Charity in Brooklyn, New York. This is in addition to over $32,000 in scholarships
for individual members to continue their formation, and over $33,000 gifted to the
National Association for support of various projects.
We have a long way to go to make the Catechesis of the Good Shepherd “accessible to all,”
but it is part of our vision and we welcome your help in making our vision a reality. v
Volumes 1, 2, 3 4, 5,
6, 7, 8, 9 and 10 of
are now available for $15 each.
Multiple copies of any issue are
also available, $45/15 copies. See
our website www.cctheo.org for a
complete list.
Renew Now
The expiration number of your
subscription is on the top of your
mailing label. If the number is
“103” or less it’s time to renew your
subscription for the next three issues
of ECHOES. Make your $15 check
out to Center for Children and
Theology or resubscribe online at
www.cctheo.org. Thanks.
ECHOES:
Editors: Catherine Maresca,
Kristi Medley
Graphic Designer: Janice Chika
Tel: 202-250-5905
E-mail: [email protected]
copyright  2010 Center for Children and Theology
3109 24th Street NE
Washington, DC 20018
non profit org
US Postage
PAID
Mt. Rainier MD
3719