CONFERENCE:
ORTHODOX CATECHISM, LOCAL EXPERIENCES

BANJA LUKA, REPUBLIKA SRPSKA
MAY 2001.

SAINT SAVA YOUTH COMMUNITY OF BANJA LUKA DIOCESE,
SERBIAN ORTHODOX CHURCH

SAINT SAVA YOUTH COMMUNITY
OF BELGRADE - KARLOVCI ARCHDIOCESE,
SERBIAN ORTHODOX CHURCH

To all of the children who haven't heard the Word of God yet…

Balkan Orthodox Youth Association

INTRODUCTION

The Balkan Orthodox Youth Association organized a conference on local experiences of orthodox catechism in the Balkans, from May 19 to 24 in Banja Luka, Republika Srpska.The conference was organized under the auspices of His Grace Bishop of Banja Luka Mr. Jefrem. The local organization was provided by Saint Savva Youth Community of Banja Luka Diocese with the support from the Saint Savva Youth Community of Belgrade - Karlovci Archdiocese.
Some 20 young people from Bulgaria, Greece, Romania, FR Yugoslavia and Republika Srpska, mostly theologians and pedagogues, contributed in the discussion at the conference. The goal was to exchange actual experience and problems as well to lay foundation for further permanent cooperation among experts.
The program also included a school visit to observe the classes of catechism in public schools. During the stay in Banja Luka participants had the opportunity to meet local church youth and to learn about the history and present state of this western Serbian region.
The following collection of papers given at the conference, represents only a beginning of efforts to improve orthodox catechism in the Balkans and a humble contribution of the BOYA in that field.

CONTENT:

Teaching Religion in Bulgaria
Magdalena Marinova Legkostup, Assistant of the Metodology of Religious Education, Department "Historical and practical theology", University "St. Kiril i Metodii", Veliko Trnovo, Bulgaria

Orthodox Catechism in Schools, Reflections on Catechism
Fannie Katsarou, M.S.W, Associate Professor of Social Work, Menagement Consultant & Trainer, Athens, Hellas

Catechism in The Greek Orthodox Church
Fr. Charalambos Theodossis, The Head Priest of "St. Nektarios church", ?etropolitanate of Attica, Kiffissia, Athens, Hellas

Christian Upbringing and Education
Darko Savic, Teacher of Catechism, Advanced University Student of Theology at Theological Faculty in Belgrade, Banja Luka, Republika Srpska

Catechism in Serbia in The Past and Today
Sandra Dabic, Graduate of Theology and Supervisor For Catechism, Department for catechism of Archdiocese Belgrade - Karlovci, Belgrade, Serbia

Catechism in Diocese of Backa
Sladana Baltic, Graduate of Theology and Teacher of Catechism in Diocese of Backa, Sombor, Serbia

TEACHING RELIGION IN BULGARIA

Orthodox education is confessional by presumption. It has always been the same through the centuries up to the year 1945, when the good old tradition of Religion teaching in Bulgarian schools came to an end; it tends to be confessional again nowadays, seeking for its proper form and place. It was not easy for the Church to restore quickly after 1989, and to heal the heavy wounds from the atheistic regime. It was not, and it is still not easy for the theologians to fight against the hardened ideological stereotypes of thinking in science and education. After series of broad social discussions and intensive theological-educational researches, the Religious Education finally found its place in the Bulgarian educational system under the form of the subject "Religion", taught within the curriculum of the optional school programs for pupils from I to VIII classes, once weekly.
At present, the education in Religion is confessional, partial and not obligatory. For the school year 2001/20002, an experimental introduction of a compulsory educational discipline "Religion" is due in 40 Bulgarian schools. There is a tendency to extend the taught subject up to XII class, thus enabling it to reach the status of a quasi-extra-mural course. The alternative form, though, which at present is only in the sphere of wishful thinking, is an all-embracing religious education, which will be taught from the first up to the last class of secondary school as an obligatory subject.
If we look at the contents of religious teaching as an optional course, as it is at present, we can we can define the model of nowadays religious education in Bulgaria as catechistic-hermeneutic.
The textbook in Religion for the II-IV classes is issued in the beginning of 1998 after a special regulation from the Ministry of Education and Science. It is done especially for the purpose of teaching Religion as an optional course. Its content is primarily of a reader. It comprises 73 topics, divided into 4 sections: Section I - Holy History of the Old Testament (15 topics); Section II - Holy History of the New Testament (33 topics); Section III - History of Christianity (15 topics); Section IV - Life of the Christians in the Church (10 topics). The volume of the material covered is suitable from didactical point of view. The texts are short and there are questions on each text and a lot of illustrations. Unfortunately, the textbook does not differentiate between the difficulty level of the texts for the different classes of the Primary school and the content is not structured according the different abilities of acceptance of the pupils at different age.
The other two textbooks - Religion for V-VI classes and Religion for VII-VII classes are much more improved. The content is properly adapted for the age of the pupils and the didactical approach gains a lot from the additional column "For the eager to learn".
The reader Religion for V-VI classes logically extends the content of its counterpart for II-IV classes, the last Section of which - Life of the Christians in the Church - is further developed here and the main subject is the Christian Temple and life in the Church. The spiritual and the cultural life of the Christian are focused in the church (as the first part of the reader tells us). The topic for the parish church is logically connected with the monastery, the monastery church and the monks. A lot of attention is paid also to the religious feasts, the history of Bulgarian Orthodox Church and the pious life.
The content of the textbook in Religion for VII and VIII classes is much more richer in comparison with the other two, previously mentioned. The narration here is more complicated to mach the specificity of the material covered, which includes elements from the orthodox-theological analysis and the literary texts, concerning the lives of the Apostles and the Saints. The Holy Scriptures (The Bible) and the Holy Legacy (The teachings of the Apostles and Saints) are treated in the textbook by the means of the religion teaching approach. The exposition of the different themes is subdivided into topics, thus imitating the theological analysis, specific for Theology as a science. Different fundamental subjects are covered such as: teaching of the essence of God, The Saver, the Sacraments, Christ's Church, the moral mission of the Church, the essence of Christianity and other world's religions.
Recently, a new textbook - "Christianity" - for the High school came out of print. It represents, more or less, a collection of articles on a wide range of fundamental subjects as the Orthodox, the Christian art, and the main Christian denominations and the new religious movements. After each topic, there are questions and tasks, assigned for homework as well as a list of reference books. The textbook is intended for these schools, in which the directors themselves have initiated the acquaintance of their pupils with the fundamentals of Christianity, since the religious education at High school level is not yet officially regulated by the state.
Unfortunately, nowadays, religious education ha snot yet taken the place it deserves in the Bulgarian educational system. This is due to the lack of completeness and wide social basis of the religious culture. "Religion" seems to be not yet taken seriously as a discipline of its own in our School, which has long lived with the deceptive assumption of being a "totally secular school, without religion". The Church and the Orthodox are still neglected to a great extend, because of the stereotypes imposed on the minds of many generations.
The optional status of the school discipline Religion prevents it from freely expressing and applying its high potential as an educational methodology. The teacher of Religion is faced with many difficulties, while forming a group of students to teach. Here we'll mention just a few of them:
- The reluctance of some school masters to introduce the religious teaching in their schools;
- The strong competition to which Religion is subjected among the other optional disciplines.
- The unwillingness of the parents to understand the highly important role of religious education in the process of forming the children's word view;
- The common assumption that the children are over engaged in the educational process;
- Lack of assistance on behalf of the schoolteachers and so on.
Really, there are many obstacles, but most of them could be easily overcome, provided the government regulates the status of discipline "Religion" as a compulsory course in Bulgarian schools.
On the other hand, in his educational practice the teacher is faced with many everyday problems like the lack of material basis, a special classroom for Religion, methodological textbooks and so on. Here, we have to mention also the lack of succession of pedagogical experience from the old generations of teachers in religion, which is due to the obvious fact that such a succession has been stopped decades ago.
Despite of all the difficulties, teachers now work devotedly to educate students and teach them the eternal values of the Orthodox.
The role of the School and more precisely the school discipline Religion is fundamental for the education of the students and forming in them the moral values of the Orthodox.
The religious-educational functions of the other two educational factors - Family and Church - are strongly restricted nowadays, because of many objective and subjective reasons, which we'll not cover completely here. We'll just mention that, in our secularized society, the family has long stopped being a "small church", and, having in mind the heavy impact of the atheistic education on the thinking of its older members, we can rather talk about religious-educational influence in the direction children - parents, than vice versa. This once again emphasizes the importance of the role of the teacher in Religion in the educational process.
The Church, as a factor influencing the religious education also has a very restricted influence on the younger. Its powerful educational impact the Church can exercise only on those who are already in Her, those who have already understood and accepted the Christian Faith, Love and Hope. For a child the Church can be an important educational factor only if it has been already introduced to the Faith by his parents and has been baptized. But here we again come back to the need for religious education in the family. Thus the task of the teacher to give his disciples a proper religious education becomes highly important. It is he, who is assigned, through diligence and perseverance, to lead the congregation back to the Church and to develop into the Family knowledge, interest and respect towards the orthodox traditions.
The School as an institution, forming the future citizens, builders of the society, has a great potential. However, the way in which the state will regulate the religious education and place it in the system of its educational policy, will determine the importance of the school as a basic factor for the religious, moral and cultural education of the future active members of our society.

Magdalena Marinova Legkostup, Assistant of the Metodology of Religious Education, Department "Historical and practical theology", University "St. Kiril i Metodii",
Veliko Trnovo, Bulgaria

ORTHODOX CATECHISM IN SCHOOLS
REFLECTIONS ON CATECHISM

" …. He also said, instructing one's neighbor is for the man who is healthy in his spirit and who has been ridden off from all his passions; for what is the use of building the house of another, while destroying one's own? "
Abba Poemen,
Gerontikon (sayings of the desert fathers)

Christos Voskrese!

With my spiritual father's blessing, and at Fr. Charalambe's request, I will give you a brief sketch of how children in Greece learn about our faith within the school system whether private or public , I will also share with you some reflections on catechism.
Right from the start, I must confess that I stand in awe before the act of catechism, an act, which in the tradition of our church has been the work of holy men and women, of saints such as St. Cyril of Jerusalem, St. Cosmas the Aetolos, of elders, "gerontes" or "startsi".

REFLECTIONS

Talking about catechism is no less of a "sacred" act than actually doing catechism, since at its center is our Most Holy God, the Most Holy Trinity! In essence, it is approaching the holy of holies! Thus, one is faced with one's own frailty, inadequacy and darkness.
Found in this position one cannot but cry out to the Lord along with Saint Gregory Palamas, "Lord, illuminate my darkness".
It is coming to terms with how to approach our Lord and then how to communicate Him to other brothers or sisters, young and old.
But as it is He, Christ the Word, who reveals Himself to His brethren and not us, we stand in prayerful quietness and trust the work of the Holy Spirit,
"Come, you the true light,
Come you eternal life,
Come you the hidden mystery
………………………………
Come the most desirable name and reputable
which we cannot utter who you are,
or know who or how,
t is for us entirely ineffable……….."
………………………………………
St. Symeon the New Theologian
Mystical Prayer - Sources Chretiennes
Hymnes, Tome 1

It is in this light that we approach the delivery of a brief presentation on how catechism in the orthodox faith is organized in the formal school system in Greece.

OBJECTIVES

When we ponder and reflect on the direction, a systematic program of catechism ought to take, we isolate three (3) basic objectives toward which all acts of catechism should ultimately converge, irrespective of level of education:
To introduce children and adolescents (and adults as the case may be) to the truths of orthodoxy, the church dogmas , the church practices and the church's saving mission in the world.
To assist them in becoming conscious and full members in the church through active participation in its life.
To teach them the meaning and goal of Christian life: to become one with God ("theosis").

TYPES OF CATECHISM

The way we look at catechism, we can distinguish three (3) types of catechism:
A. Formal catechism as part of the educational program designed for every grade. throughout all levels of schooling.
B. Informal catechism as part of the occasional accidental free exchange of teachers and students in the form of stories, anecdotes, saints' lives, personal experiences, free questions-answers etc.
C. "Holy" catechism (*) as part of the direct intervention of the Holy Spirit in a mystical way, right in the hearts of people as in a quiet illumination, or in a sudden conversion, depending on God's plan the person's cleanliness of heart and his good intent ("proairese", "p??a??es?")

As types B and C are not accessible to us, even though we know they take place, we will concentrate on type A catechism.

(*) It is for methodological purposes that we make this distinction, though we acknowledge that all true catechism is the work not of men and women, but of the Holy Spirit.

CATECHISM IN SCHOOLS

Catechism in Greece takes place in every school grade throughout the 13 year school cycle. Every year there is a booklet published by the Pedagogical Institute of the Ministry of Education and Religion with directions to the teachers of religious education regarding class objective, course contents and textbook for each class. All schools, public and private are obliged to follow the central office prescribed curriculum.

STRUCTURE OF SCHOOL SYSTEM

We will not concern ourselves with the university/college level, as no formal catechism is provided on that level. Thus, let us now turn to the rest of the educational levels. A brief description of course content is provided for each grade.
It is worth noting that teachers on both kindergarten and elementary school level who teach catechism are not graduates of theology, but of pedagogical disciplines, all of which have attended courses on religious education as part of their four-year university education.
On the other hand, Catechism classes, level C & D, are taught only by teachers of orthodox theology some of whom may also be priests.
Also, it is important to note that for students whose parents are non-orthodox, orthodox catechism classes are totally optional. It is not unusual though, to observe such students attend catechism classes, out of their own will.
Finally, one last remark before we turn to the content of catechism by each grade. In Greece, education for all children aged 6-15 years of age is mandatory, it involves no payment (in public schools) by the students' parents This means, that all students who have graduated at least from Jr.High School have had 9-10 years of catechism. The duration of each lesson is 45', 1-3 times a week. (Frequecy, changes year by year, the tendency been to cut down to once a week).
The question of quality of class depends on the personal quality of faith (or lack of it) of each teacher, who may enhance his students growth in faith or hinder it.

CONTENT OF CATECHISM

We will now turn to a sheer presentation of content of catechism by each level of education and by grade. The following description is not all inclusive, but only indicative of basic themes treated in each grade
KINDERGARTEN - LEVEL ALearning experientially (by doing) the sign of the cross, short daily prayers, participating in major feast days of the church, telling stories about local patron saints' lives.
ELEMENTARY SCHOOL - LEVEL B Grades A & B:
Introductory lessons on the orthodox faith and on major church holidays.

Grade C: Book Title: Life with Christ
How Christ comes into everyday life: the blessing of the school year, various church celebrations, some outstanding saints.

Grade D: Book Title : The way of Christ
Orthodox Christian Education, St. John the Baptist, the locale of Christ Holy Land, Lazarus - Christ's friend, Christian Communities of love, orthodoxy in Europe, in the East, in Africa and in N.America. Easter and its meaning.

Grade E: Book Title: Church History
The founding and the work of Christian Church. The apostles (a few by name and life), St. Demetrios, St. George, St. Catherine, St. Constantine.& Helen, Ecumenical Councils, The Akathist Hymn, iconomachs monasticism and first ascetics, the Schism, christianization of Bulgars and other Slavic nations, Methodios and Cyril, the Fall of Constantinople, the role of the Ecumenical Patriarch during the Turkish occupation, the services of monasticism, new martyrs, other Patriarchates after the Liberation (1821) of Greece.

Grade F: Book Title: Liturgical issues and Catechism
The church, holy vestments, church building style, Christian holidays, regular and special holy services, Holy Sacraments, Holy Eucharist, Liturgical texts
Catechism: The Orthodox church, other heterodox churches, other "Known" religions, sources of Christian Religion, the creed analysis and interpretation, the Ten Commandments and their supplementation by the gospel, the surmon on the Mount, Holy Sacraments and Grace. The Lord's Prayer and passages from the Gospel.

JUNIOR HIGH SCHOOL-LEVEL C

Grade A: Book Title: Peoples' Preparation for God's New World
The Old Testament, God's revelation, creation, salvation. God's people - humanity crises of God's people - social corruption, disbelief in God. Pharisees, Zealots, Messiah: The suffering slave - Man's Son - the fulfillment of time

Grade B: Book Title: Christ and the New World of God
The Annunciation, St. John the Baptist, Jesus the King, Jesus's relations with his family, his disciples, the clergy and the temple, the Law and Pharisees, women children and young people, the humple and scorned, the new World is "Koinonia" (Community) of love, the miracles, the new world comes passing through the passion, the risen Lord preaches, the beginning of his mission as Master and Lord of the new world.

Grade C: Book Title "The Church" : The new Society in process.
How the church is viewed today and how it truly is. The Church intends to change the World. The conflict of Judaism and idolatry with the Church the organization of the church, heresies and the struggle against, Ecumenical councils A+B, the Church Fathers, the three Hierarchs, types of Christian art: hymnography and music. Europe and Christianity: The Schism. The church in recent years: 14th century on St. Gregory Palamas and Hesychasm, the autocephalus Church of Greece. Ecumenical Patriarchate and the Holy Mount, Romeo - Catholicism - Protestantism - other religions in Greece.

HIGH SCHOOL OR LYCEUM - LEVEL D

Grade A : Book Title: Orthodox Faith and Worship
Teaching of basic themes and issues of the orthodox faith via the study of liturgical texts (hymms and prayers). Holy Sacraments as God-given and not man made (protestant view), the proselytising of religious sects and cults is based on vituals.

Grade B Book Title: Christianity and Religions
Religion as a human phenomenon, Christianity: its essence and special offering . The creed, atheism, Christianity, doubts and Hellenism - fanatics christianity and civilization. Main religions : ancient Greek, African religions, Judaism, Islam, Hinduism, Yoga, Buddhism, the Chinese religions - Confucius Tao, Japanese religion Siduism. Religions vis a vis death : The church' s answer to man

Grade C: Book Title: Issues of Christian Ethics
Ethical dimension of life, christian ethics as the church's experience saving - in Christ - Life as re-establishment of freedom, integrity of the person and regaining of true self. Christian faith not as an escape from wordly evils but as participation. The Orthodox ethic, social problems : injustice war, power, family marriage, relations between man-woman, abortion, euthanasia, ecology, anxiety, isolation, fascism, pain and death.

As stated earlier, the foregoing constitute only some of the topics which are treated in each book, with the aid of questions, pictures, suggested topics for discussion, quizzes, relevant poems and "troparia".
This brings us to the crucial role of the person who actually brings the words of the book into life: the teacher of catechism. We cannot stress enough the importance of the teacher for every subject-matter, but especially when it comes to catechism.

THE ROLE OF THE TEACHER

We believe that the role of the teacher is encapsulated in the following role components. The role is:
· "Essential" for the spiritucal growth of the students and for keeping their minds inquiring and open
· "Facilitative" of students' learning.
· "Building faith" and trust in God through the personable and honest relationship the teacher develops with his/her students.
· "Connecting" students to God, through simple, everydaylife examples of spriritual struggle, teaching them to bring everything before God and refer it to Him.
· Building sainthood in students' hearts and minds, energizing their archetypical thirst for unity with Christ and His brothers and sisters.

In closing, we would like to bring in to focus the notion of standard that is always before us, orthodox Christians, our saints (and ultimately Christ-Himself). Of particular importance and relevant to our teachers, is Saint Cyril of Jerusalem (313 A.C.), well known for his "Catechisms" which formed the basis for the early Church's work of catechism. In the Preface of the Greek edition of Catechisms (Edition "Etymassia" of the Holy Monastery of St. John the Forerunner, Kareas, 1991) the editor states that St. Cyril's Catechisms are stamped by the "personal sanctity of the Father ….", characterized by his "… perfect theological training". According to the editor, the saint's methodology of teaching is based on humility, love and discernment" and on "… the theology of everyday life … and the applied dogmatic education…"
In sum, "….. dogma and ethics are offered together and appear applied in his person and in his life…" We cannot think of something more pertinent than St.Cyril's approach.
To this day, that remains the standard and the role model for the teacher of catechism, as it has always been. It is a challenge and an invitation at the same time. We may be far from our standard, but we know clearly what, (or rather who) it is and we may keep on striving towards.
A contemporary, venerable Greek monk, elder Ieronymos (1883-1966), suggests:
"Do not give instructions, because teaching without the other person's willingness is animosity and it develops into sin, both for the one who hears without doing -what he listens to- and for you who feel sad and become upset".
Thank you for your attention and patience!

Fannie Katsarou, M.S.W,
Associate Professor of Social Work, Menagement Consultant & Trainer, Athens, Hellas

CATECHISM IN THE GREEK ORTHODOX CHURCH

Rev. Fathers,
Dear brothers and sisters in Christ,

With my bishop's blessing, His Eminence Bishop Panteleimon of Attica , I am today here to present the theme: Catechism in the Greek Orthodox Church. It is a great honor for me, to be with you and thank you very much for the invitation.
Generally speaking, Catechism is a very hard work. It requires much prayer, knowledge, experience, discernment, patience and mainly love. Its basic target is to explain as good as possible:
The principles of the Holy Scripture, the doctrines of our faith and finally to help people to understand and apply them in their life.
This effort begins from our families. Mothers or sometimes grandmothers, teach the kids in an experiential way the first steps of faith. The children learn brief prayers before sleep, for example or learn from going with their folks to receive the Holy Communion.
When children approach age seven), parishes welcome them, in a more systematic learning endeavor, called catechism. For practical reasons, children are placed in different groups, depending on their age and on their interests.
Catechism is entrusted to young people aged 18-28 years, who are full of love and faith for God and for their brothers and sisters. Their way of life, of course is a teaching in itself, according to the tradition of our church.
Teachers of catechism are prepared for this mission by one-year seminars on catechism, establish in some big cities of my country. This, offers them everything that is necessary for this difficult diakonea .
Catechism for children and adolescents usually takes place once a week, for an hour after the Sunday Holy Liturgy, so that our young friends get used, to participate in it, too.
Followingly, I will describe the way catechism is organized , in Greece:

a.First group: we call it, basic class and is addressed to children between 7-9 years old. Through group games, songs ,simple chants, church related paintings , we introduce them to the ground core of our faith, in a simple way. If they learn, how to make the sign of the Cross, for example, the Sunday prayer or the meaning of the candle, it will be enough for this stage. Our young friends, usually become enthusiastic, when someone tells them about the miracles of our Lord, or some stories from the life of our Saints.
You can imagine their joy, when we ask them to put colors in some designs like these. We then, make small exhibitions with their works and often put this first church paintings on their walls.
Now let me introduce you, a very helpful book for this age. Its title is "Tomorrow is Sunday", written by Galateia Soureli, a greek author, of books for children and it is already translated in Serbia and Albania .It looks like short stories, and in very simple words, it explains clearly, what takes place in the Holy Liturgy. I have also with me some other interesting books for this age.
A word of caution: Be careful not to tire them out with long sermons.

b.Second group: It concerns children between 10-12 years old . We try to teach them to chant some basic hymns from the Holy Liturgy. We present topics about the creation, the God -Father's Love, and the basic crossroads of Jesus Christ's Life. We can offer much more to them, through the lives of Saints Synaxarion. For example, during November, we can present, the life of Saint Catherine, she was very beautiful and wise in Christ. On December, we can make reference to Saint Steven, the deacon and first Martyr. On March, we shall speak about the life of the Fourty Martyrs. They were brave soldiers of Christ. We give them simple questions to test their understanding .
We play and sing together either in the playroom, or outdoors.
A first contact with a spiritual father for discussion or confession is fruitful , at this point.

c.Third group: High school boys and girls between 12-15 years old are welcomed. In this age, some interesting questions come up. For example: What is God actually? Does he still exist? Is Paradise and Hell, a reality ? How was the world created? Who is the Creator? How man came to be? Does any kind of life exist in other planets? What is the scientist's view?
We must be very careful, when we try to give answers to all these very important subjects. It is time also to inform our children for the dangers of smoking, drugs, parties etc. We spend much time in discussion , about modern music( rock, heavy metal, rave etc.).
We must pay due attention to the sacraments , emphasizing Baptism, Repentance and the Holy Liturgy.
It is time to encourage boys to participate in the church choir, or to help priests during the Holy Liturgy , as Altarboys.
Young girls , can offer a hand to prepare the church , for various feasts, or to put flowers on the epitaph,on Good Friday.
We must encourage them, at this time, for daily prayers , in the morning, before and after lunch or dinner, before sleeping; for fasting , every Wednesday and Friday;for confession; and for frequent participation in the Holy Liturgy.

d.Fourth group: For teenagers, 16-18 years old.
The educational system, in my country, requires unfortunately, very extensive preparation for entrance to the university and it is for this reason, that participation to this group is low.
It is well known to everyone that teenagers' problems are very acute. They need much care, acceptance, prayer and love.
Dialogue is the first priority now. During our meetings, we focus our interest to subjects like: the Fall of Adam and Eve, the church in general, the Creed , step by step analysis the Holy Sacraments - theological analysis, premarital relations, marriage, abortion, heresies, other religions etc.
Our aim, for this age group is to create a feeling of companionship, to connect with the parish people and to establish a regular communication with a spiritual father. So, sometimes, spiritual fathers, substitute for natural fathers who are often absent or busy nowadays.

Let me now mention to you, some other activities that add to our entire program of Catechism.
During the school year, it is very important to organize in the parish some special events, like :
Excursion to a Monastery: it is a good chance for the children to discuss, with the monks or nuns, everything they want to know, about the monastic life, the buildings, the katholikon etc. They have the opportunity, to participate in a vesper service or in the Holy Liturgy; and maybe, to even buy a spiritual book, or a prayer rope for the Jesus Christ prayer.
A visit to a museum: to see an exhibition and learn more about History and tradition.
Picnics: in the forest, on the mountain, in a camping, for relaxation, jogging and climbing.
Seasonal events: for example functions before Christmas, Easter, National Feasts. We can also organize films or video projections, if such possibilities, exist.
Music evenings: with traditional dances and folk music.
Some kind of championships: on an individual level, chess or table tennis. On a group level, basketball, football, volleyball, in cooperation with other parishes or diocesses.
All these events help us very much , to come closer to each other , in Christ.

As far as young adults are concerned , we offer the following :
- Students meetings: for people between 18-28 years old. It is a good chance for discussion, spiritual communication, common prayer.
We can analyze the Holy Fathers' texts, for example Saint John Chrysostomos, St Basil the Great, St. Simeon the New Theologian, St. Silouane the Athonite etc. These meetings function, usually from 8-10 pm once a week and usually end up in an evening service, such as Compline.

Some other occasions for catechism

1.Youth camps: They are addressed to children between 9 - 17 years old. During a period of 10-18 days, usually in the summer, our children learn how to live as a team and have a chance to learn what fellowship is all about and develop friendships in Christ. They are also informed on many subjects about our faith, and receive responsible answers to many issues they want to know about. Finally, they experience the joy of Paradise on earth .
2.Priest visitations in schools: They usually take place, during Lent, for discussion or confession, with the students. So, quite a few young people take the opportunity, to meet a spiritual father and ask everything they want to know about our faith; and other things that concern them. Sometimes, this first meeting, is the beginning for something more. They can also confess with a priest and free themselves from sins.

Catechism, my dear brothers and sisters, is necessary, not only for children or teenagers, but also for every adult. So, many parishes or diocesses, organize on a yearly-base events, in the Church or in their spiritual centers, like the following:
evening ceremonies: The priest or some other specialist analyzes the meaning of Sacraments, the Sunday's Gospel, or inform the audiences about the dangers of heresies etc.
seasonal meetings: During Lent, usually, every Sunday after the vesper service, a sermon is given by the local Bishop or by an appointed preacher.
There are, of course, many other chances for a face to face meeting with parishioners, for example, a childbirth, the sacrament of baptism, the preparation of persons about to be married etc., during which the priest comes to close contact with the faithful and informs them, on things they want to know about.
We pay special attention , to those who are unbelievers or come to our faith from other religions or doctrines.
During many meetings, the priest or some other suitable person , will explain, as best as he can, the Creed, the doctrines of our Faith , the difference from other denominations, the meaning of the Holy Sacraments and finally what, the new life in Christ implies for someone after the sacrament of Baptism and maybe after the future wedding in the church.
A wonderful occasion of catechism is the believer's participation in the Holy Mystery of Confession. They are offered advices by the priest, about the faith and life in Christ. They also ask for some suitable books and finally and mostly, they receive forgiveness of their sins.

Now let me finish, my dear brothers and sisters, this humple presentation with this - All this extensive effort of Catechism that has been described to you, has two main targets:
· To inform responsibly the brothers and sisters of Christ on everything about our faith and new life in Christ.
· To encourage, everyone who wants to follow Jesus Christ our Lord in the way to the kingship of Heaven.

Thank you very much for your attention and interest.

Rev. Charalambos Theodossis, The Head Priest of "St. Nektarios church", Metropolitanate of Attica,
Kiffissia, Athens, Hellas

CHRISTIAN UPBRINGING AND EDUCATION
(or Christianity and the young)

The superman - bearer of the mortal sophistry - once asked a poplar-tree
By the road: " Where does that abundance of peace in you, and this
Dearth within me come from?" The poplar-tree answers " it comes from
Chemistry, mathematics and religion indivisibly
United within me and living in dissension inside you!"
Episcope Nikolaj Velimirovic

The phenomenon of the young and youth is one of the most complex problems of any society. It gives the most headaches for psychologists, pedagogues, sociologists, teachers, catechists, tutors...The contemporary education has a long time ago become intellectualistic, more-or-less deduced to mere piling up of facts. The XX century will among other things be remembered for the attempt of creation of society and world without God, and expelling of God from history. At the same time it will be remembered as the most secular, but also as the most religious century.
A man is spiritual from his birth or conception, of course only for the one who accepts the Christian teaching about human nature, i.e. on human being created "in image and form of God", and even for the one who can accept the theoretic and practical experience of founder of analytic psychology C.G. Jung about a man for whom the homo-religiosus is one of the deepest and oldest archetypes in the collectively unaware part of each man's mind. That is how the scientific experience of a psychologist from the XX century agreed with the opinion of a historian Plutarch from I-II century, who left a writing: "Have a tour of all the countries, you shall find people without a house or a city, without clothes or shoes. But you shall nowhere find a nation without faith in God and spiritual world". F. M. Dostoyevski wrote even more radically: "The one who has no ground under his feet, has no God either."
The original Christianity has its own comprehension of upbringing and education that has been elaborated through centuries of practice and experience, and has been based on Biblical reality. The pedagogic thought depends on comprehension of the world and the man and their final aim. As prepared from earlier times, education in the scholastics of the Middle Ages has been comprehended as education of intellect, i.e. acquiring of knowledge. In time, the middle class had earned that right, so an educated man has been equalized with an erudite man. The sense of upbringing organically depends on the sense of a man's life, while the sense of a man's life depends on the grounds on which he rests and on final aims. By finding the proper basis for upbringing and its final aims we give back the integer contents and sense to the upbringing. To Christians, these grounds are of anthropological, Christological and eclectic nature. It is necessary to return to the actual anthropology, i.e. to find the nature and the aim of a man's being in order to then feed and ask that being. At the very moment, when the thought based on Revelation starts dealing with the man, it touches the God-man as "God humanized himself, so that the man would become godly" (St. A. Great). Meeting between God and man, and realization of those "eternal" aims took place in the Secret of the Church. In this context, the Church could be called "the workshop of salvation". The man in his nature is not only an individual but is also a community, so that the upbringing of his must have not only an individual character, but also a social (eclectic) character and sense.
Religious upbringing gives directions to a child (or an adult) towards building a religious view of the world, whether as the main one, or a supplement to other scientific, artistic or moral views. It must be built, formed and realized so that a man could become a fully brought up and educated personality. Weakening of religious upbringing has the consequence of general decaying of cultural life, enthusiasm, creativity. With the help of religious upbringing the man is being enabled to find, in life and in the world, the light and the sin, the absolute and the relative, the arche-cause and the consequence, the unity and the separation; he codetermines the sense and the value of life and reality. Religious upbringing develops emotional life, imagination, knowledge, will, enables for observation of things. Suppressing of religious upbringing and weakening of interest for moral values has been showing its consequences: superficiality, immorality, chasing for personal interests and interests of the moment and pleasures, ruthlessness etc. In relation to previous manners of upbringing (India, China, Persia, Sparta...), only the Christianity introduces a novelty - linking to Reality, to eternal values. It shows that truth and beauty, goodness and sanctity are characteristics of Reality, come from God, consecrate man's life and work. If we picture an image of an actual Christian, we see him taking care of his body, but without being a slave of it; uses it, but does not serve it; keeps it, but not as the ultimate treasure and final aim; he cherishes it, feeds it, keeps it clean, but expects its aging and death with peace.
If we believe and know that the man is born with the seed-bud of spirituality and conscience, we must know that fruitful development or stuntedness of that spirituality and conscience depend from favorable and unfavorable outside conditions. Those outside conditions are primarily parents, i.e. child's family. The process of upbringing lasts for a lifetime, but it is most intensive in the period of childhood and youth. Each of the institutions contributes to upbringing of an individual to a certain extent. Individual differences are so large that influence of institutions of school, church and family is individual too. There is no rule that Christian parents would bring up a Christian spiritual child, or vice versa, but in most of the cases morally correct parents will bring up a morally and spiritually developed child. Before starting at school, a child has already acquired the basis for further development of character, i.e. entire personality that is unimaginable without a spiritual dimension, within its close and wider family. The things omitted by the family - the most natural human community - due to subjective or objective reasons, should be made up for by the school, i.e. teaching of catechism in the school.
The School and the Church are highly organized institutions with clearly formalized aims of their activities. The family has its significance, but very few families have the code of behavior as the one of the Church and the school. Influence of the family is mainly far less explicit, so it is more intensive and more frequent than the influence of the Church and the school, while "the street" only gives implicit messages to the young through what is being appreciated and what "passes", as a rule. Promotion of "transient" values is extremely strong and spread through the media, primarily television, so the issue of influence of the media on the upbringing and education of young people should be especially raised. We have plenty of such false values: cult of personality (worshipping of different singers, actors, sportsmen, gurus, rulers), different cultures, ideologies, religious sects, world of fashion, alcoholism, drug addiction, prostitution... and all of this under the mask of humanism, democracy, sexual revolution and similar "slogans", so that mass use makes an impression that this is normal or modern. What results from this is a general crisis of spirituality that is visible in the problem of Christian marriage, family, school and state. Father Justin Popovic has often criticized European "enlightening-educator" culture, its superficial rationalism and bare anthropocentrism. All of this is very often spiced up by god-fighting humanism, so Father Justin deeply experienced the tragic of the modern man, his moral, social and spiritual drama. He especially condemned totalitarian dangers of depersonalization of a man. He was searching for a deeper, wider and more lasting humanism - God-manly humanism.
It is wrong that the accent is being transferred to development of culture, philosophy, science and technique, civilization, and all of this to the detriment of the man himself. Still all of this is just the work of a man. Man has always wanted to conquer time, to achieve immortality, but not as some impersonal constancy. This is not what the Hindus have as a non-spoken law of karma that needs to be conquered by reaching "nirvana". This impersonalises a man. In H. Hesse's novel - confession "Sidarta" one sees that H. Hesse was lost there as a man. Accepting this would be tragic for a Christian, because all ends with an eternal absurd: everything flows like a river in which waves get formed and deformed only temporarily. This brings us back to Heraclitus, to PANTA REI (everything flows), but there is no room for human personality and its personal-joint life. Where would liberation of man be in that? Even if there is some "immortality", then it is dead, there are no living immortals; there is "fortune", but there are no "fortunate ones"; there is "liberation" but there are no "liberated ones", there are no free ones. What do we people have from that? In Orthodoxy the matter is in eternal, god-manly sense of human personal and joint existence. Therefore, in progress as such, there is no way out for a man, no solution to the problem of man and mankind. One Russian writer told Sartre: "Progress reveals to us only the metaphysic tragedy of man!" Metaphysic religious hunger and thirst of man which a true meeting with a godlike human face may satisfy sooner and more fully, is being revealed. No progress, no achievements of science and civilization, all discoveries in future, certainly cannot give a man what a human face can give him.
The modern world expels God from minds and hears of people in different ways. Religion is being tolerated only in the measure it serves the purposes of consumer ideology. That is why one of primary tasks of the Church and religious communities is repeated introduction of God into historical reality, His acceptance as the active subject of the historic process. Theocentrism - where God is everything and the man is nothing and anthropocentrism - where man is everything and God is nothing, are equally tragic for the world. The world can have future only if his history becomes god-manly process again. If God is not accepted as an active subject of social events, modern societies will not have a promising future. Many rightfully point out today to dramatic ecological crisis of the world. What is the solution that imposes itself? Eucharistic, thankful relation towards the nature (making of God) would mean that it is necessary to repeatedly bring back the experience of the world as the gift of God that was given to us for use and keeping, and not for unscrupulous exploitation.
Repentance, reconciliation and forgiveness should become existential categories of modern societies, not only to have a religious meaning and validity, as it is currently the case. The Church should insist on SELF-LIMITATION to become an all-out social category, as it has shown to be valuable whenever it has been applied.
Today's societies are mostly multi-religious and multiethnic. Religions today permeate in every part of the planet. Therefore it seems unavoidable that religious communities should dedicate special attention to religious tolerance. Religious tolerance must not include religious indifference, weak-mindedness, halfheartedness, religious syncretism, abandonment of one's own faith and similar. Religious tolerance should mean that one should love, respect and do well for another man regardless of the differences. Upbringing for religious pluralism is necessary unless there is desire to have wars in the world again.
The fact is that the young today return to the Church more and more, and that is a big commitment to the Church and its catechists. The young are becoming more and more interested in spiritual life and theology, looking to getting to know and find, i.e. accept the deeper meaning of life, to find out more about Christ's Church, about elementary questions every man, unless he gave up the high profession of a man, asks himself. Unfortunately, a significant number of the young strayed in immoral, religious sects, narcotics and similar, but this is an even greater challenge to chatechists. I consider that exactly the catechist is the one who has the possibility of continuous monitoring of a child's development and the possibility to systematically develop the child's mechanisms that would protect it in the future from many modern temptations and lead on the safe path. In order for these aims to be realized, it is necessary to woven the subject of catechism into all segments of school life entirely naturally, spontaneously and unobtrusively. Elements of Christianity should be included within other curricula subjects, for example in the contents of materials of Serb language, geography and society, history, biology, art classes, music classes and others. That is how for example in textbooks of Serb language there should be texts of religious contents; in hours of geography there would be analysis and talk about survival of the world etc. Hours of class community also provide possibility for analysis of upbringing issues (for example being a telltale, lying, stealing, companionship) from the angle of Christianity. All of this is important because contents of other subjects should not be in contradiction with contents of catechism because that would bring the pupils into a state of undesirable cognitive disharmony. Due to the same reason work should be done on religious education of parents as well. Only with the cooperation of other teachers and support from parents, a catechist would be able to create conditions for the spiritual growth of each child.
Life of the young is today developed and formed under influence of different religions, ideologies, philosophies. This again means that one-sidedness, dangers, half-truths and seeming truths that those carry within should be revealed to them. Orthodoxy has succeeded - even with all the historical circumstances and influences - in preserving the awareness of "the Most Divine God and Most Human Man". Inside him the good and the evil, the Truth and the lie are sufficiently demarcated. That is why the Orthodoxy in the beginning of the 21st century, when many of the world's ideologies are collapsing, is experiencing its youth. The Orthodoxy is "religion of the young". The Orthodoxy, different from many religions and philosophies, does not reject this world, does not negate it, but attempts to transform it and raise it to a higher, more exalted level of existence. Different from many existing and somber pessimistic images of the world and life, the Orthodoxy reveals to the world an optimistic, joyful vision and joyful feeling of life.
We (the catechists) are aware of the lack of introducing another mandatory subject in the overabundant school curricula, as well as of the inefficiency of all the scientific obligatory for a pupil to learn in order to get a mark, but I still consider that a subject like this one, including the issue of religion and moral, is more than necessary in our schools, if we want to preserve our children. All teachers and elements of society in general should deal more with this issue and we should all make a maximum contribution, because if at least even one child starts on the right path in life, than all of these things are worth of doing.

A star does not hate a star - Neither does a man!
A rock does not hate a rock - Neither does a man!
Water does not hate water - Neither does a man!
Why does a man hate a man? - A MAN! - Hating A MAN?

Episcope Nikolaj Velimirovic

Darko Savic
Teacher of Catechism, Advanced University Student of Theology at Theological Faculty in Belgrade, Banja Luka, Republika Srpska

In order to examine the contemporary society and present state and religious education in our Church, we have to look into the past and compare the existing problems.
Since it is not possible to fully track the development of religious education throughout the period of 150 years, I have decided to review the process of religious education at one school in Serbia, in the late 19th and the beginning of 20th centuries. The school had been opened in 1863, and after a short interruption during the World War One its work has revived in 1918.
The time between the two World Wars has to be analyzed separately since it holds a different aspect of education culminating after the World War Two. In 1945, for the first time in history of Serbia, faith and Church were expelled from social and private life and catechism lost its place in educational process. This kind of treatment remained until today.
The second half of 19th century in Serbia is marked by an intensive social development, not only in its economy and politics but in education as well.
The entire school system in Serbia experienced growth and renovation, with a fundamental reform of education carried out in 1870. We can also mention transformation of Lyceum to the Grand School, founding high schools, opening the High school for girls and School for teachers. A large number of modernized compendiums and articles were available in that period.
The High school for girls, established in Belgrade in 1863 under the auspices of the head of Ministry of education Mr. Ljubomir Nenadovic, can be taken as an example for organizing catechism and its successful realization in the period before the World War One. It was the first school for girls in Serbia, as well as in the entire Habsburg Empire. The official act permitting female children to take school education was brought in 1844. Schoolgirls of 10 to 13 years of age were enrolled at the school, primarily to obtain teaching skills.
Since the very beginning of establishing the educational system in Serbia, catechism had a distinguished place. This is documented in the Constitution of public school in Principality of Serbia brought in 1833 with Christian education as a cornerstone of the entire education.
The Law on the establishment of the Female school from 1863 among else defined regular school subjects:
· Christian educatin
· Serbian language
· History and Geography
· Natural sciencies
· Algebra
· Pedagogy with methods of teaching
· Foreign language (French, Italian or German), etc.

Catechism was obviosly first on the list of educational program, which reveals the basic characteristic of upbringing and education of those times. Considering that social, cultural and political aspirations are reflected primarily in educational and school system, Christian education understandably drew quite an atention in our schools of those days.
Catechism was taught two times per week at the first and second grades, and once at the third and fourth grades.
Female schools were cancelled in 1914, and in newly established female gymnasium catechismwas dropped out from the seventh and eighth grades curriculum, although attending church service remained an optional activity.

Religious education textbooks

After the public printing was established in Belgrade in 1831, the first printed books in Serbia were published. Among the first textbooks was catechism: Prayer book in 1835; "A short Christian course for Serbian children" translated from Russian by Grigorije Zaric in 1837; "A short catechism" and "A short history of the Saints" by archimandrite Gavrilo Popovic, in 1843.
The following textbooks were used for Christian science school subject in Female high school :
· first class - The short history of the Old Testament by Mrs. Kozirova (translated by B. Jovanovic)
· second class - the same tetbook
· third class - The Church ceremonial from archimandrite Firmilijan
· fourth class - The catechism by Jevrem Ilic
· fifth class - The Christian science, translated by S. Niketic
· sixth class - The History of Christian Church by Svetozar Niketic

Beside these books, " A short Christian ethics" by Petar Protic was approved for temporary use by the Act of Ministry of education and church affairs, brought on October 29 1899, No 11253. The task of Christian ethics is to teach Christians to be the true followers of Christ, to live by Gods will, to become closer to God, their Creator, and to achieve their goal salvation of their souls .
Protic than advises teachers of catechism: " In order to prevent teaching to become alike building a home in the sand instead on the rock, teachers should bear in mind their true task - upbringing students by setting a good example ."
In the schoolyard of High Female school by the pawn of queen Natalie and Mitropolit Mihailo authorities build a small church. For the school celebration they took August 26 the day that is dedicated to saint martzr Natalija. Trough the year schoolgirls went to this cathedral and take communion. Special atention was given to the celebration of Saint Sava's day.
Mostly the priests were teachers of catechism but among them were some laymen. Professors were appointed by proposition of Holly Synod of Serbian Orthodox Church and by approval of Ministry of education and church affairs. Some of the famous teachers of catechism were archimandrite Teodosije Mraovic, mitropolitan Inokentije, priest Zivojin Jovicic, proffesors Jevrem Ilic and Petar Protic.

Catechism in modern society

After the Second World War new authorities abolish religious education in schools but they left possibilities for teaching within the church structures.
Today in our Archdiocese of Belgrade and Karlovci 42 churces are exsisting with a small number of chapels and monastiries. Religious education is organized by a special regulation of His Holiness Serbian Patriarch Paul in all churces with exeption of those without appropriate conditions. Schoolyear begins at September 1st with a service of Appealing of Holy Spirit and it lasts untill Vidovdan 28th of June.
Religious education is mostly attended by schoolchildren on Saturdays or Sundays after the Holy Liturgy.
Usually beside the priests teachers are graduated or nongraduated students of theology or seminaristes or lay people with a special recomendation of church authorities. In every church comunity exsists one priest who is responsible for catechism and in last few years we give advantage to female students from Theological faculty and Institute because often being a teacher is their only possibility for an active missionary work within the Church and also their source of income.
Unfortunatelly, due to the insufficient number of classes, the social status of one catechism teacher is not yetsolved which is one of the most grave issues concerning religious education.
The curriculum is parallel to the schoolyear and it is separated into two semesters of some 18 classes each. Every year there is a group of senior children that attended classes, so that we can form school grades. Each new group is introduced to the basics of catechism primarily from the New Testament, as it often happens that children attend only for one year (as it is not mandatory) and leave classes having learned only most popular stories from the Old Testament, and not what is more essential.
The greatest festivities are tied to St Sava day, Christmas Eve, Christmas, Easter, All Saints day and the church holy-day (slava or its Patron), and children organize stage plays and take the Holy Communion. Unfortunately this practise varies between churces.
There are some 2000 children taking catechism classes. This number is extremly small in regard of the entire Belgrade and suburbs and may change during the year, since the classes are not mandatory for children. The number considerably increases after the St Sava Day, in second semester.
The St Aleksander Nevski church has a leading role in Archidicesan religious education. Its Missionary School, founded in 1985 gathers people of all ages. Besides, there are short coruses for those who are preparing for Holly Baptism throught the year.
Let us mention the first Christian Orthodox kindergarten at the St George church, "The White Angel" (after the famous fresco in Mileseva monastery), holding the "catechism" for children of 3 to 6 years of age. "Classes" are held by highly trained tutors and consist of attending church services, telling religious parables, drawing, etc.
The tutors use "The catechism tutors manual" published by the Belgrade-Karlovci Archidiocese in 2000. Beside, they can also use other textbooks and picture books.

Problems:

· small number of children attending catechism
· insufficient cooperation of parishes with the Archidiocese and among themselves
· bad motivation of teaching personal because it is concearned as a part-time job with not very serious obligations

Perspectives:

· need for legal regulation of teaching personal status
· regular counseling in methodics and didactic for teaching personal in our Archidiocese
· wider missionary activity of teachers within their parishes
· catechetikal plan for children attending kindergartens on bases of appropriate programs for simmilar foundations

Sandra DabicReligious education office of Belgrade-Karlovci Archidioces
graduated theologian and controler for religious education activities, Belgrade,Serbia

CATECHISM IN THE DIOCESE OF BACKA

It can be said that the Diocese of Backa leads an exemplary church life and missionary - cathichetic work. Since 1990. thanks to His Grace Bishop of Backa Irinej's efforts, both male and female monasteries were renewed (Kovilj and Bodjani), and a considerable number of churches and parochial homes were built. The catechism for children and the youth is held at parish churches by the local priest. In the late 90's, in 1998, however, graduate theologians, mostly female, are being appointed for teachers. There are four teachers of catechism, graduates from the Theology Faculty or Institute, in the Diocese at the moment. In order to cover as much parishes of the Diocese, the Bishop appoints teachers for two or three parishes, that is in a teacher's home town and nearby communities. In other parishes where there is no graduate teachers yet, the catechism is held by the priests. As for the social status of teachers, it is solved in a satisfactory way. Their fees are equal to that of a clergyman with high theologic education with no practise degree, having their social insurance covered. These are provided by the church counties they work for.
The catichetic work is aimed for school children and the youth, that is, elementary and high school pupils. The groups are not formed by school grades, but covering pupils of various ages. The most frequent division makes:

1. junior group, I to IV grades of elementary school
2. intermediate group, IV to VIII elementary school grades
3. senior group, all four high school grades

The number of pupils per group varies, but it is usually up to 25-30. The classes are held at a church county, on Saturdays and Sundays, after the Holy Liturgy. At the counties with no available space, an agreement with local school principals enables catechism classes at school on the work days.
The subject itself is adapted to the age and general interest of pupils and their previous knowledge is also considered. The classes are planned and prepared according to the methodic-didactic rules. Each class starts and ends with a prayer, and the class itself consists of oral teaching or dialogue, in mutual achievement of understanding the subject, and taking it into corelation with fine arts and music illustrating certain themes, learning psalms and hymns, while pupils sometimes also take notes. All available means and methods of education are used so that the subject is made more interesting, relevant and more receptive. For example, examining of the adopted knowledge is not carried through traditional orals but in a form of quiz with few contestant groups; further on, there are frequent movie and video shows on biblical themes or TV reports from pilgrimage journeys to home and foreign monasteries. Apart from regular curriculum of the catechism, children prepare a stage play for Christmas, a recital for Saint Sava Day, and daily excursions to the monasteries and churches are organized in the Backa or nearby dioceses.
The course starts at the beinning of September by invoking the Holy Spirit, end ends around or on the Saint Duke Lazar's Day - "Vidovdan", with a church service for a successful end of the school year. It is important to assert ties of catchism with the church service. The aim of cetchism is not only religious education but forming active members of Body of Christ, that is the Church. Therefore the Christmas and Saint Sava feasts are held within the church, boys take part in Sunday and holy - days services as candle bearers or readers of the Apostles, and joint attending the church services is often organized. There is a considerable number of children from different groups that regularly attend church services and participate actively. Often a part or entire class is held in the church, as demonstartion lesson, to introduce children to particular parts of the church, proper behaviour, clergymen robes, icons or particular services and Sacraments: consecrating the icons, water or baptism, marriage and so on. This is somewhat difficult to carry out if catechism is held at a school, but in cooperation with parochial priests most of the goals are chieved.
This is a short review of organizing catechism at Diocese of Backa. Hopefully there will be more graduate theologinas - catichets, so that a relevant and efficient education could be provided in the entire Diocese.

Sladana Baltic,
Graduate of Theology and Teacher of Catechism in Diocese of Backa, Sombor, Serbia