The chapter's vocabulary in the Program Resource (p. 46) redefines the following:

• "Abstinence means avoiding a particular behavior; unmarried Catholics are called to abstain from physical expressions of sexuality." [MW note: What about nonphysical expressions of sexuality? Lust is not physical, but a sin in thought.]

•  "Chastity is the virtue that guides us in living our sexuality appropriately for our state in life. [MW note: The Church teaches us to live "virtuously," not sexually, according to our state in life.]

• "Our sexuality is the way in which we live (physically, mentally, emotionally, spiritually) as gendered persons." [MW note: So just what does that mean?]

Merriam Webster's secular dictionary is much clearer on the meaning of "sexuality" than Growing in Love. Webster says sexuality is "the quality or state of being sexual, (a) the condition of having sex (b) sexual activity (c) expression of sexual receptivity or interest especially when excessive."

The sex educators' made-up definitions for words are vague at best and often erroneous. Such vagueness is not accidental but used to alter meanings and to preoccupy the child with confusing sexual thoughts. No less dangerous are the mental images that are being imprinted in the minds of children from the classroom presentations.

Sex educators introduced the word "abstinence" to the sex ed program scene in the mid-1980's to quell growing parental protests while keeping sex education alive and well in the classroom. But whether called "abstinence" or "chastity" the programs are Planned Parenthood clones and just as threatening to the purity of youth. Such programs have done nothing to stem the tide of sexual activity outside of marriage. Research resulting from such programs, at best, shows only that teens may possibly postpone sexual intercourse, but not that youth are remaining chaste until marriage.

Growing in Love's "Answering Students' Questions" for nine-year-olds even contains the question for class discussion: "Why don't priests and nuns have sex?" (PR p. 46).

Other questions repeated from third grade and in either the Program Resource for classroom use or the Family Resource, or appearing in both, as a "child's questions" are the following:

What is an erection?

"An erection is the enlargement and hardening of the penis caused by increased blood flow. The penis becomes thicker, longer, and firmer, and extends upward and outward away from the scrotum. Erections are usually associated with sexual excitement, which can be physical (stimulated by touching) or emotional and mental (stimulated by sexual thoughts or fantasies). But erections are also common during sleep or in other situations that aren't consciously associated with sexual excitement. Boys can find these spontaneous erections embarrassing, but an erection will subside in a short time as the blood flow decreases" [PRp. 36 and FR p. 14].

"Other body parts besides the penis (the clitoris and the vaginal lips in girls and women, the nipples and lips of both men and women) can become erect or fuller through conscious or unconscious stimulation, though they are less noticeable than the erection of the penis" [ FR p. 14].

What is sexual intercourse?

"In marriage, God gave men and women the gift of a very special way to express their love for one another, increase their closeness, and help make new life. This gift is called sexual intercourse. When a husband and wife want to express their love in this way, they usually take off their clothes and hold each other closely. They touch, hug, and kiss. Their closeness feels very good. These pleasurable feelings cause the man's penis to become erect. The same feelings cause the woman's vagina to become warm and moist. In sexual intercourse the husband places his erect penis into the wife's vagina. This special closeness may cause intense sexual excitement, called orgasm (climax, coming). Semen, a fluid containing sperm cells, is ejaculated (forced out) from the man's penis into the woman's vagina. Some sperm cells make their way into the woman's uterus and fallopian tubes. If there is an egg cell present, a sperm cell may join with it to conceive a new life. If the fertilized egg implants itself in the uterus, the woman becomes pregnant."

"Sexual intercourse is usually very pleasurable for the man and the woman, especially if they love each other very much and are committed to each other in marriage. This special, loving physical expression is very private and personal, and deserves respect. That is why we avoid using slang terms for sexual intercourse that makes it seem funny or dirty" [PR p. 36 and FR p.14].

What is a "wet dream"?

"A 'wet dream' is the popular term for a nocturnal emission, a spontaneous relax of semen during sleep. Boys going through puberty often experience wet dreams. Don't be alarmed if you wake up and find your sheets are wet or sticky. You may find that nocturnal emissions are associated with sexual thoughts or dreams and your penis may be erect. That's normal. During puberty, your body begins manufacturing sperm cells and semen, the fluid that carries them.  At certain times, your body needs to release excess sperm cells and semen, so you spontaneously ejaculate during sleep. These spontaneous ejaculations will become less frequent as you get older and your body begins to regulate the production of sperm cells.  Nocturnal emissions are automatic; you don't choose to make them happen, and a wet dream is not the same as masturbation" [PR p.41, FR p.15].

What is masturbation?

"Masturbation is deliberately touching the genitals to cause sexual excitement, often leading to orgasm.  Masturbation can be individual (often accompanied or caused by reading or watching sexually graphic materials) or mutual as when partners manually stimulate one another's genitals as an alternative to sexual intercourse. Both boys and girls may be tempted to masturbate, especially during the time of puberty when hormones cause an increase of sexual attraction and sexual fantasies. Although masturbation does not cause physical harm, it is a misuse of God's gift of sexuality because it separates sexual pleasure from its true place and meaning, within marriage. Deliberate masturbation is sinful to a greater or lesser degree depending on the person's age, emotional maturity, and other circumstances. The Sacrament of Reconciliation may be a great help in dealing with a habit of masturbation."

"If you find that you are struggling with sexual feeling and the urge to masturbate, don't be embarrassed. Talk to me about ways you can channel your feelings into more positive activities. If anyone asks you to engage in masturbatory activities, be sure to tell me or another family member or trusted adult immediately; it's wrong for someone your age to suggest engaging in masturbation, and is sexual abuse for an adult to do so"  [FR p. 15, see also PR p. 41].

What is sexual abuse?

"Any harmful misuse of God's gift of sexuality is sexual abuse. When people talk about the sexual abuse of children, they are usually referring to adults touching children inappropriately, having sexual intercourse with children, or asking children to touch adults inappropriately. Some adults are unable to relate sexually to other adults. They can receive sexual pleasure only from sexual activity with children or other people who are weaker or more easily controlled. The sexual abuse of a child by an adult may be due to emotional or mental illness, but it is always gravely wrong and criminal. Sometimes the abuser is a stranger to the child, but unfortunately it is more likely that the abuser is someone the child already knows. If the abuser is related to the child, the abuse is called incest. Sexual abuse may involve other acts of violence, force, or threats, but even when it does not, sexual abuse of children is a crime. It is never the child's fault."

"If you are ever abused, or think someone is trying to abuse you, or if you know someone who is being abused, it is very important that you tell me or another adult you trust, right away. I will always listen to you and help you. Even if someone asks you to keep abuse a secret, or threatens to hurt you or someone else if you tell, or says the abuse is your fault, you need to talk about it and keep talking about it until someone pays attention. Child sexual abuse has to be reported to public authorities so the abuse can be stopped, the abused person can be helped, and the abuser can get the help he or she needs not to hurt anyone else" [FR p. 16].

What's a period?

"A menstrual period is the monthly shedding of bloody fluid through the vagina that girls and women experience when they are not pregnant.... A girls can begin ovulating (releasing egg cells) and having menstrual periods as young as eight or nine years old, or this process, known as menarche, may not occur until she is in her late teens. Every girl develops at her own rate" [FR p. 16].

How will I know when my period will start?

"A few months before a girl's first menstrual period, she may experience a white or colorless sticky discharge from her vagina. This means her body is getting ready for menstruation. [Note: Is this keying a girl in to search for mucus before menarche readying the child to be on the lookout for mucus after menstruation begins so that she may keep track of her 'fertility patterns?'"]

"Although most women eventually develop a regular menstrual schedule (approximately every twenty-eight days), for the first few months or even years, a girl's cycle may be irregular. You won't know for sure when your period will begin, so it's important to carry a pad or tampon with you in a purse or backpack" [FR p. 16 and PR p. 41].

What are douches for?

'A douche is a liquid solution used to rinse out the vagina and the vulva area. You may have seen TV or magazine ads for douches, vaginal deodorants, and other products advertised to promote "feminine freshness." These products are not necessary. Regular showering or bathing, changing pads or tampons frequently during your period, and using correct toilet hygiene (wiping from front to back) are all you need to stay clean and fresh. Douches and other chemicals may irritate the vaginal area. They can actually promote infection by destroying the balance of healthy bacteria in the body. A doctor may prescribe a medicated douche in the case of an infection, but the use of over-the--counter products is not advisable' [FR p. 16].

Not only is this information inappropriate for the classroom, it is overkill for parents to discuss such detail. Growing in Love not only wants to abuse children in the classroom, but also is trying to force parents to dole out the same. When parents give information intuitively, it is done in small doses, just enough to satisfy the present curiosity.  A parent may feel that a child is not ready for certain information. Parents do not teach a child how to use a stove when the child is eye level to the flame or how to drive a car when their feet can't reach the pedals and they can't see out the window. Yet in a classroom anything goes!

GRADE FIVE Chapter One

Grade Five is the grade where the emphasis on homosexuality is really being pushed. Interestingly, the first chapter begins with having the students guess the world's population. While they say in Growing in Love that each person is "unique," teachers who have gone through the overpopulation wringer may well add overpopulation fears to the discussion. Population control zealots accept homosexuality because homosexuals do not reproduce.

Two baby photos take up much of the first two pages of the lesson. The babies are naked, but while their private parts are not visible because of the side view, the nakedness sends its own message. The lesson uses the term "your" inherited traits. Growing in Love, holding to the values clarification methods, keeps the activities on a personal level. It then adds a "Teaching Tip" for teachers as follows:

"Some of the students in your classroom may be adopted or in foster homes. They may or may not be aware of the circumstances surrounding their births. While respecting their privacy, find out in a sensitive way if some students live in single-parent homes, live with relatives other than their immediate families, or divide their time between two households. Knowing the students' backgrounds will help you keep the language inclusive whenever you are discussing birth and family life" [TG p. 4].

Growing in Love gets the teacher personally involved with the students on an emotional, not intellectual level. It causes undo tension when so many aspects of the curriculum are made to revolve around the personal lives and feelings of the child. In the promiscuous world in which we live, many children do not know their fathers, and sometimes not their mothers. Such personal prying can cause a child to dwell upon his or her beginnings and become depressed or withdrawn.

But that doesn't seem to bother the Growing in Love  producers whose agenda is obvious. If a teacher pries into the lives of the classroom children, she can perhaps spotlight a variety of living arrangements among the students' parents such as divorced and combined families, those in adulterous relationships, or living in a homosexual setting. Knowing this, the teacher can present all family situations as normal. Get the children to accept a new definition of family and in no time the family will be diminished.

The fact that the above information is that which homosexual pedophiles seek so that they will know which child is the most vulnerable. Children in the fifth grade are ten-years-old, just the age that many pedophiles begin to "court" their victims. With pedophile scandals appearing with regularity, it seems that the Bishops have allowed the Church to become a safe harbor for perverts. It is obvious that the content of Growing in Love would delight homosexual pedophiles. Parents, forewarned can be forearmed.

The text goes through the steps of respecting others, recognizing and accepting differences in others bodies and genders defining the word "stereotypes" as:

"... a false or exaggerated picture of someone that is based on ignorance, generalizations, or prejudice. Many stereotypes are predicated on assumptions about a person's physical appearance (including the clothes a person wears), gender, race, occupation, or financial situation. Stereotyping refuses to acknowledge the uniqueness of each person" [TG p. 6].

Being drummed into students is that all people are made in the image of God and should be respected and while this is true, Growing in Love adds its own spin: "God created each person as an individual. Therefore, we cannot stereotype people ... " (Tx p. 6). "We are created in his [sic] image, and he[sic] loves us all equally, no matter what we look like or what our strengths or weaknesses are. In God's eyes men and women are equal in dignity" (Tx p. 7).

There is also the issue that Growing in Love has not brought up, and that is that people also have a free will, which they can use for good or evil. What if those "weaknesses" are toward evil? Parents know that there are people that children need to avoid. Parents do not want their child associating with a child who steals, uses bad language, or who habitually beats up on children, let alone an adult of questionable behavior. A child needs to be protected from those who are engaging in sinful practices so as not to be harmed or put in the occasion of sin.

Regarding the lesson on "stereotyping" and "prejudice" the Teaching Guide opens the door for discussions of homosexual acceptance as the teacher is instructed to engage the children in the following psychologically manipulating activities:

"Invite the students to share some examples of stereotyping they have observed on television, in movies, or in videos .... "

"Divide the class into groups and have each group write one or two sentences against stereotyping .... Post each group's sentences in the room" [po 7]. [MW Note: group control to assure consensus and acceptance.]

"Prejudice is an attitude toward a person that comes from a judgment based on a particular aspect of that person, such as race, gender, or presumed ability or inability, rather than on the person's unique human dignity" [p. 9].

The teacher is then instructed to tell the students to close their eyes while a volunteer reads from the text about "differences among people." The class is told to:

"Think of someone who is different from you in age, ability, gender, race, or religion. Picture yourself putting on special glasses that show you only what is good in others. Looking through these glasses, see what is good in the person you first noticed as different" [p. 9].

The teachers are often workshop-trained to use the "closed eyes" hypnotic "guided imagery" type techniques like that above. Often the teacher will first put a child through relaxation exercises. All the while the students' eyes are to remain closed. This technique psychologically closes off the student's ability to think critically and opens the child's subconscious mind to uncritical acceptance. This practice is very common in all schools. Parents would be well advised to instruct their children to keep their eyes open at all times while in school.

The Teaching Guide references the Program Resources book and a rehashing of the physical changes brought on by puberty in both boys and girls. This is the same material that has been presented beginning in grade 3, chapter 7. The teacher is instructed as follows:

"Both boys and girls need to understand the menstrual cycle. Both boys and girls need to understand the spontaneous erections and nocturnal emissions (wet dreams) that happen to boys during puberty. If your teaching situation requires separate sessions for girls and boys, be sure both sessions cover changes that both genders experience during puberty [p. 36].

Once again in "Answering Students' Questions" is the question, "What's a wet dream?" which was also introduced in grade 3, repeated in grade four and again here.

GRADE FIVE Chapter Two

This chapter begins with "vocations" including photographic pictures representing the "single life," "religious life," "priesthood," and "married life." The teacher is to ask the students to talk about the challenges of each vocation. Among the suggested challenges under the priesthood is "being celibate" (TG p. 15). How many ten-year-olds are going to raise their hands and give "being celibate" as an answer?

The Teaching Guide "Background," tosses together Holy Orders and Matrimony in what looks like an attempt to present youth with the idea that the Church is ever changing and redefining its teaching. The following is a disgraceful and again an obvious attack on marriage.

"Both ordination and marriage were solemnized in the early Church (though Matrimony did not require a public celebration, witnessed by a priest, until the sixteenth century), but the Church's understanding of sacraments did not fully develop until the twelfth century" (p. 15).

Marriage is not in a state of evolution! The Sacraments were instituted by Christ, not made up! If what the Church "understands," is in such a state of flux, it is easy for a child to perceive that any living together arrangement is acceptable. (Note that the modernists use the terms "Church's understanding," not Church teaching.)

According to Growing in Love, children are supposed to be so mature as to handle all sorts of sexual information, yet GIL now puts in a kindergarten-type glue-and-paste activity. The students are to use drawing paper to draw their favorite items, color them, cut them out and place them around a second sheet of paper to form a frame and copy the short prayer from the text. The chapter ends with another psychological deep breathing exercise while saying the above prayer.

GRADE FIVE Chapter Three

Every sex ed program has its wrapped "gift box" activity. Growing in Love instructs the teacher to have the word "love" inside. The teacher is to "indicate that the best thing anyone could ever have is in the box." The students are to guess what is in the box, and then a volunteer is to open it. This is then followed by a lesson on the "gift of sexuality" (TG p 20).

The title of this chapter is "Life in Christ." The first sentences say: "Men and women are created unique. God gave people the gift of sexuality that helps them love and be loved." The text goes on to talk about Jesus who "showed us that all good relationships are based on love offered as a gift" and speaks of the miracles of Jesus as love offered as a gift. However, in today's vernacular, and Growing in Love  is definitely written in the present day vernacular, the word "relationships" is the popular word used to indicate sexual relationships, just as "gay" is used to refer to homosexuals. What is to be understood by the above passage is that Jesus approves of sexual relationships that are offered as a gift of love.

Considering also, the fact that the Growing in Love series is homosexual pedophile oriented, one cannot help but notice the deliberate and dangerous mixing of the word sexuality with love. It conditions a young child to think that if sex is love, love is sex. How does one act on it? How helpful this chapter can be for a pedophile to point out and tell a vulnerable child that God gave the "gift" and Jesus teaches us to "offer the gift" (TG p. 21).

The text discusses chastity in an intentionally muddled context as helping "balance" relationships. Growing in Love then explains chastity by saying: "Chastity integrates sexuality within the person. It guides the expression of one's sexuality in relationships" (p. 22).

It sounds absurd, but then the text goes on to say such things as:

"Because relationships differ, the ways to give love may vary." "Sexuality includes your gender and affects all aspects of your person. It involves your feeling, the way you build relationships, and the way you express love" (p. 22). The fine tuning of all this gobbledy-gook which is full of double meanings is dangerously left to the discretion of the teacher.

The Program Resource for the chapter discusses sexual abuse and defines it as "... any harmful misuse of God's gift of sexuality, non-consensual sexual activity committed by a more powerful person on a less powerful one" (p. 38). The above explanation for sexual abuse continues:

"Some adults are unable to relate sexually to other adults. They can receive sexual pleasure only from sexual activity with children or other people who are weaker or more easily controlled. Sometimes the abuser is a stranger, but it is more than likely the abuser is someone the child knows."

Growing in Love has given this same definition repeatedly since grade three as if trying to justify a pedophile's behavior. The 'poor' pedophile needs compassion, respect, love, etc. etc. and your child. Again the definition for sexual abuse continues, but keep in mind that Growing in Love 's definition said it was abuse when "nonconsensual." The pedophile always coerces the child to I consent, so that he can say the child wanted it.

The sexual abuse of a child by an adult may be due to emotional or mental illness, but it is always gravely wrong and criminal. It must be reported to public authorities [p. 38]. [MW Note: Taken what is said above, this would indicate that it would not be abuse if "consensual. "]

Also from grade three are the following terms.

Incest is defined as:

"Sexual intercourse between people who are related by blood or would be prohibited from marrying one another; incest is also sexual abuse of a child by a blood relative. It is a grave sin for consenting adults. If one partner is a child, or an adult who does not consent, that person is always an innocent victim" [p. 38].

Molestation:
"Refers to illicit sexual approaches by an adult toward a child that do not include intercourse, such as fondling (stimulation of the breasts or genitals) or oral sex" [p. 38]. [And never a mention of sin!]

For the ten-year-olds edification, "Answering Student's Questions" on the above page of the "how-to" Program Resource, one finds the instructions for the following:

What is "French kissing"? What is a "hickey"?
"So-called 'French kissing' is kissing with the mouth open. This allows a person's tongue to enter the other's mouth. This kind of kissing is more intimate, pleasurable, and personal than closed-mouth kissing. A 'hickey,' or love bite, is a small round bruise or red swelling on the skin caused by intimate kissing that accidentally or deliberately includes biting or forceful sucking. Because saliva (which can contain viruses as well as other pathogens-bacteria is exchanged in open-mouthed kissing, this practice puts a person at risk of infection by contact with cold sores or fever blisters, and the HIV virus can reach the bloodstream through tiny cuts or sores in the tongue and gums. If the skin is broken by a love bite, bacteria can be transmitted through saliva or blood" [p. 38 and Family Resource p. 15].

The Teaching Guide instructs the teacher with regard to teaching "modesty." The Guide talks about modesty being influenced by culture, thus what one culture considers immodest may not be so in another. The teacher is to illustrate this by the use of magazines such as "missionary magazines, travel magazines or issues of National Geographic" (p. 25). Nudity is also very common in many such magazines. Such magazines are also used by pedophiles to desensitize children about nudity through nude pictures.

The "Lesson Extension" refers to the page on "Masturbation" in the Program Resource. Masturbation has been covered extensively by Growing in Love in previous grades since kindergarten and in GIL resources. Here it is again:

"Masturbation is the deliberate stimulation of the genital organs in order to cause sexual pleasure. The stimulation can be individual (sometimes accompanied) or caused by reading or watching sexually graphic materials) or mutual, as when partners mutually stimulate each other's genitals as an alternative to sexual intercourse. It is wrong for children this age to suggest masturbation, and it is sexual abuse for an adult to do so ..." [p. 39].

Masturbation is wrong at any age! Furthermore, if it's wrong to engage in masturbation, then it is also wrong for it to be a classroom subject where it does nothing but pique the curiosity of a child. Growing in Love  whets the appetite with promises of sexual pleasure and familiarizes a child with the act. Such classroom conditioning not only makes masturbation tempting for the child to try out, but also opens the door for the pedophile to advance his attention on the child.

An entire page is devoted to masturbation. Growing in Love gives a lot of verbiage to the subject, and vacillates back and forth between it's acceptability in society with a brief mention of being contradictory to the Church's stand [not teaching]. Growing in Love's presentation and references make the subject difficult to comment on. Suffice it to say, when all is said and done, GIL leaves one with the message that masturbation might be at worse, a misuse of sexuality, but no longer sinful or something to be concerned about.  Note the following:

"Acknowledge that our society tends to view masturbation as acceptable, which contradicts the Church's stand. Even though self-stimulation usually is physically harmless, the Church teaches that it is an intrinsically and gravely disordered action, and therefore it presents serious developmental and moral questions.. While the gravity of the offense is determined by the level of maturity, the strength of the habit, and the conditions of anxiety, at the very least masturbation may be seen as a misuse of the gift of sexuality, except as preparation for intercourse by married couples.

• Mention that boys and girls may be tempted to masturbate, especially during the time of puberty when hormones cause an increase of sexual desires."
•  " ...Strong taboos regarding masturbation can cause young people to carry excessive or crippling guilt. Such guilt may be more of an obstacle to the development of a healthy relationship with God and with people than the masturbation itself.... The goal is to help the child understand how masturbation concerns fit in to the larger context - the way people see and respond to God's love in all relationships. [WHAT?!]

Suggested as an additional resource for the chapter is, Sex Education for Toddlers to Young Adults, by James Kenny (St. Anthony Press, 1989) which was quoted in our Growing in Love, Part One critique, but bears repeating. Kenny says such things as parents' over concern about masturbation causes them to "infring[e] upon the privacy of a child's bedroom." Kenny says parents should be "understanding," that "95 per cent of males and 60 percent of females engage in such activity in adolescents," and that "the pleasures themselves are not sinful" [p. 35]. Kenny evidently believes that majority rules and the Growing in Love authors find the book commendable. MW finds it appalling!

Other books recommended for grade five are: Becoming a Man: Basic Information, Guidance, and Attitudes on Sex for Boys, by Fr. William J. Bausch (Twenty-Third Publications,1988) and Becoming a Woman: Basic Information, Guidance, and Attitudes on Sex for Girls, by Valerie Vance Dillon (Twenty-Third Publications, 1990).

In this chapter, Growing in Love  has referred to sexuality as a gift from God. The Fr. Bausch book calls a wet dream "a gift from God" and tells a lengthy story of a boy who had a dream about seeing a girl dressed in a toga with one breast exposed. The toga falls from her body as the boy imagines his penis is a sword he is holding. The boy's body begins to shudder; he awakens happy that he has had a wet dream (p. 43-45). The 300-page book is a “joy of sex" book for boys.

The chapter's end brings the students back to yet another "gift box" activity.

GRADE FIVE Chapter Four

The chapter talks about "choices." The text presents secularistic questions the student should ask himself before making "choices." "Am I honestly trying to make a good choice? Am I deciding based only on what I feel like doing or on what is the right thing to do?" (p. 30). Now this sounds pretty good, but GIL gives no basis for knowing what is the right thing to do; it is left to the student's understanding or feelings about societal law, not God's. One cannot obey a law they have never learned. To a Catholic, the basic laws are the Ten Commandments that have been hardly mentioned, let alone reinforced.

Sex education/chastity programs in Catholic schools and all schools are primarily sexology and psychosocial therapy. Thus, the Godless secular means apply to training in attitudes and behavior. While the mention of God is lightly threaded through the curriculum, what God teaches through His Commandments is not. God has been replaced by a superficial, 'be nice' love. Love is perceived as emotional and sexual, not the spiritual, duteous love that God expects of us.

As the lesson continues on "responsible and irresponsible choices," the text says the "choices" regarding smoking, alcohol, sniffing poisonous products, and taking drugs, "lead to addictive habits that are harmful to our bodies and minds." the lesson ignores the Fifth Commandment, "Thou shalt not kill" which applies to acts that would harm one's own person.

When temperance is explained in a handout from the Program Resource, it does mention exercising moderation and self-control, but links it to eating moderately, and refraining from wasting water and other resources (p. 15).

The chapter text again brings up the subject of "abuse." This time the abuse is "adults ... hurt[ing] others with their words or even violent actions." This is easily read as being a parent fussing with her child or perhaps disciplinary spanking. The child's text says that, "This kind of abuse is a sign of a serious problem that requires professional help .... If you know anyone in this kind of situation, it's your responsibility to tell a trusted adult who can get help for the person who is abused (p. 31). The Teaching Guide further expands upon the definition of abuse to include "insulting words, such as name-calling or put-downs," and tells the teacher, "If a child tells you that he or she has been abused, listen and believe. Tell the child that you must report this to the proper authorities but that you will not tell anyone who does not need to know" (p. 31).

Many parents all around the country have been wrongly tuned in as "suspected child abusers" because of the child abuse prevention program components presented to children in the classroom. Children like to have something to contribute to discussions. If a child innocently shares with the teacher that mommy or daddy has yelled or spanked, the child may have inadvertently turned in his parents as abusive. The Social Services files are filled with such reports.

The Teaching Guide has students role-play disagreements (p. 33), a psychologically manipulative values clarification strategy.

Growing in Love even discusses "Mediation" for problem solving or conflict resolution for ten-year-olds. The mediation process includes first agreeing there is a problem, working with a mediator to find satisfactory solutions for the present and future disputes (PR 13). Growing in Love is conditioning the students to use outside resource people when the children should be going to parents.

Young people are to be led by their conscience defined as "the gift from God that helps us know the difference between right and wrong and choose what is right." While the Teaching Guide also says, "conscience needs· to be formed according to Church teachings and the natural law," Growing in Love  is keeping those teachings well away from the youth (TG p. 32).

For the closing prayer, Growing in Love again instructs use of yoga or relaxation-type exercise: "Lead the students in taking some slow, deep breaths. Encourage them to think about a responsibility that they have trouble carrying out. .. and to think through our choices" (TG p. 35).

GRADE FIVE Chapter Five

Here one finds another example of the token teaching on Original Sin. The student text simply says: "Because of the first sin, original sin, we sometimes stray from the path of goodness and choose to turn away from God. As God's chosen ones we have been given free will, and we are often tempted to choose what seems appealing at the moment rather than what God wants" (p. 36). What God wants from His children and why remains a mystery to students that Growing in Love never fully approaches.

Growing in Love  defines virtues, in the same trite manner as all other definitions, as "gifts from God that help us grow in goodness and love. As we live the virtues, they become good habits that lead to spiritual and moral well-being" (p. 38). Virtues are given a token paragraph in the text followed by a three-sentence paragraph on "conscience." The paragraph says in part, "The fanning of your conscience begins when you are young, and it continues throughout your life. Scripture, the teachings of the Church, and the advice of reliable guides help form your conscience so that you can choose wisely" (TX p. 39).

In the paragraph following the above, Scripture, the Great Commandment, the Ten Commandments and the Beatitudes are all briefly defined in a five-sentence paragraph (TX pp. 39).

Always holding to the "sexual" theme, the students' text says that the U. S. Bishops have spoken out on moral issues. The Teaching Guide tells the teacher to ask the students: "How does the Church's teaching about respecting life help us live fully as sexual beings?" (p. 39). All the children will gather from this lesson is that the Bishops think that children are "sexual beings."

The last paragraph on the above text page teaches children:

"When we do wrong on purpose, we sin. When we are sorry for our sins, God forgives us. In the Sacrament of Reconciliation, we are forgiven, and we receive the grace to become stronger in choosing what is right" (TX p. 39).

The picture on the page is a photograph of a little girl sitting on one chair and a priest on another in the Church's sanctuary; the pews in the background are full of people. The caption underneath the picture says:

"The Sacrament of Reconciliation reminds us how much God loves us and wants to help us live faithful loving lives" (TX p. 39). [The teacher is to ask the class to look at the photo and asks the students:] “How can the Sacrament of Reconciliation help us grow in love?"

That is the big religion section of the text, the non-religion religion. Who would want to go to confession with the congregation watching? That's enough to discourage a child from going to confession. Of course, Growing in Love never mentions the word confession. It's not even in their glossary.

The remainder of the chapter discusses the media and the messages it sends to youth. the Teaching Guide suggests children bring in their favorite music for other students to listen to the messages. Sex ed programs are very dependent on the secular media, and it is just another avenue to bring in filth in the classroom. The students are to vote on what they feel expresses "Christian values" (p. 40).

The teacher is not to criticize the music, but to

“Keep in mind that what they [the students] view, listen to, and play are important to them, and labeling it all as bad will have no good effect" (TG p. 41).

Remember that the Bishop's committee has read and approved Growing in Love  and all it's incredulous content that includes the following discussion on "Pornography:"

Explain the difference between erotic and pornographic material. The erotic is designed to cause sexual excitement or arousal, which is not in itself always immoral. For example, the Song of Songs in the Bible uses the language of erotic poetry to celebrate the passionate love of a couple as a symbol of God's love for Israel. Pornography is always immoral because it uses media to portray human sexuality in a way that goes against human dignity [PR p. 40].

Growing in Love is saying that God used the Song of Songs as an example of erotica purposely to "arouse" and "cause sexual excitement." That is blasphemous!

The Song of Songs from the Old Testament of the Bible is habitually cited as an example of sex in the Bible and exploited by sex educators from Growing in Love to Planned Parenthood. According to several resources, the exact meaning of the Song of Songs by various Scripture scholars remains somewhat a mystery. The Biblical scholars discuss it as metaphorically speaking of Christ's love for His Church. It is scandalous to compare it to today's pornography. The Song of Songs sparked sex educator appeal because of its frequent mentioning of the woman's breast. With today's perverse fixation on breasts as erotic, the real purpose of the breast is being obscured. Historically, the importance of a woman's breast was not erotic, but as life sustaining nourishment for babies and for the future of humanity. The word "Alma Mater" means "nourishing mother." To bring up the Song of Songs and compare it to erotica and pornography just shows the twisted mindset of Growing in Love's producers.

The chapter ends with the teacher instructed to engage the children through another psychologically manipulative hypnotic exercise:

"Lead the students through a guided meditation.  [Students are] to sit comfortably and quietly with their eyes closed and their feet on the floor. Lead everyone in taking several deep breaths. Then invite the students to picture themselves on a journey through life. They can be in any quiet place they wish-beside the ocean, in a forest, on a hillside, in a flower meadow. (Pause.) Encourage them to feel the pressures of some difficult choice. (Pause.) Then tell the students to ask for God's love and forgiveness. (Pause.) Next, read the reflection aloud to the students. Say the words slowly and softly. (Pause.) You may wish to play a quiet hymn ... Finally, ask all to open their eyes again" [TG p 43].

The students are then to think of times they have failed to make a loving choice. They are then to pray aloud an "Act of Contrition" (TG p. 43) The words to the prayer are not included. This is the first mention of the "Act of Contrition" in this program since grade two where it was little more than a madeup, fill in the blanks, activity.

GRADE FIVE Chapter Six

The chapter discusses marriage with a brief run through permanent commitment and fidelity to spouses. But the chapter just cannot mention having children without once again going through all the nitty-gritty details of sexual intercourse. The text calls it "an intimate expression of their sexuality," a "special joining of their bodies intended to deepen their love and unity and demonstrate their willingness to welcome children" (p. 47).

The Teaching Guide defines sexual intercourse but references the Program Resource (p. 41-2) for two full pages of sexual intercourse, chastity and more body parts discussions.

For ten-year-olds is the following about chastity:

"Know there are people who can help you make good choices. Chastity is not easy. Our bodies were created to enjoy and need touch and affection. Sexual intercourse is the most profound and private touch created by God. It is the most beautiful wedding gift than can be given to a spouse. [MW note: This is a deliberate attempt to associate affection with the sexual. Children need parental closeness, but it is not sexual.]

"Answering Students' Questions" provides the following for discussion.

What is sexual intercourse?
This discussion has been repeated several times already. The complete quote about "tak[ing] off their clothes .... [and the] "pleasurable feelings cause the man's penis to become erect [and] woman's vagina to become warm and moist. .. "  first appeared in grade level three Program Resource p. 46 and Family Resource p. 14 and is repeated in grade four].

While continuing to quote questions from the Program Resource, page 42, notice that now "foreplay" is coming in following the discussion of "chastity" on page 41 where Growing in Love stated that: " Our bodies were created to enjoy and need touch and affection." Now ten-year-olds can learn and discuss:

What is foreplay?

"God designed the human body to be very sensitive to pleasurable feelings. Foreplay is the kissing, hugging, and sexual touching that leads to intercourse. Through foreplay, the husband and wife increase each other's pleasurable feelings and communicate their desire. Foreplay helps prepare bodies of both partners for intercourse. It encourages the erection of the man's penis and the softening and moistening of the woman's vagina. 'When separated from its natural connection to married lovemaking, foreplay becomes a misuse of God's gift of sexuality and is objectively sinful. That is why the Catholic Church asks young people and those who have made a commitment to single life to abstain from the kind of intimate kissing and touching (sometimes called petting) that marks foreplay." [See also Family Resource p. 14].

The next question is stated one way in the Program Resource and more detailed in the Family Resource. Because the explicitness is so shocking, it is easy to overlook other dangerous messages.  However, first note that, "sexual excitement is referred to in Growing in Love  as "God's creation." Second, sexual intercourse is repeatedly referred to as "increas[ing] the bond of love," as if baiting a young person to believe if intercourse increases love, then if you want someone to love you, intercourse could be the means. Third, a child will not be able to sneeze without thinking and relating tile sneeze to a sexual response.

What does orgasm feel like?

"There is no easy way to describe the sensations associated with orgasm or sexual climax, because they're not like anything else. Some people have attempted to compare orgasm to a sneeze, which is equally explosive and hard to describe' God created the human body capable of this intense excitement and pleasure in order to increase the bond of love that sexual intercourse was designed to create between a husband and wife. Men and women experience orgasm differently from each other, and each individual experiences it in a unique way also.

"Orgasm is accompanied by a number of physical changes in the body. As sexual excitement increases, the body concentrates its resources on the genital area. Both men and women may experience a building muscle tension. The heartbeat and the breathing increase rapidly. Some people experience flushing, or reddening of the skin, as blood flow increases to the surface of the skin.

"In men, orgasm is marked by a series of muscular contractions that expel semen from the penis. Women also experience muscular contractions of the clitoris, vagina, and uterus, and vaginal lubrication may increase suddenly. Orgasm lasts only a few seconds, after which the body relaxes and begins to resume its regular rhythms. The penis quickly becomes limp. Men need a time of rest before the penis is capable of becoming erect again, but women are capable of experiencing multiple orgasms with little or no interval between them.

"It is not necessary (or even usual) for the husband and wife to come to orgasm at the same time. While a man almost always experiences an orgasm during sexual intercourse, a woman may not, although she may still experience pleasurable feelings. Direct stimulation of the clitoris, which may or may not occur during intercourse, usually brings a woman to orgasm For conception to occur orgasm is not necessary, even for the man, since some sperm cells may leave the penis before it is fully erect." [p. 14, see also PR p.42]

The Program Resource also contains black and white drawings of the genitals of both male and female (flesh colored drawing in the Family Resource) with the labeling of all sexual and reproductive body parts. The male parts reviewed are prostate gland, scrotnm, penis, seminal vesicle, vas deferens and testes.

Ten-year-olds are to be taught the female body parts: vulva, labia majora, fallopian tube, ovary, uterus, cervix, vagina and again the clitoris. For what reason should children be taught about the clitoris and its location, other than to prompt ten-year-olds to experiment with masturbation?

Why teach this stuff? Be aware that the Growing in Love  philosophy in the front of the book acknowledges the repetition and says at each grade level that the lessons develop and deepen from grade to grade. It also says that the "Program content is doctrinally faithful, rooted in Scripture and Catholic Tradition, physiologically accurate, and psychologically age-appropriate" (TG p.T 11).

Added to all this talk of connecting bodies is a "touchy-feely" activity whereby the students are instructed to stand with linked arms symbolizing that remaining connected "is similar to what is necessary for a good marriage" (PR p. 48).

In the text section, "Open to Life" (p. 48), the text once again rehashes that sexual intercourse, the joining of bodies, result in the conception of a child. Having babies, is discussed along with the knowledge of birth control:
"While parents are called to be responsible in conceiving children, the Catholic Church teaches that only natural means may be used to regulate conception. Other means such as condoms and birth control pills, may not be used."

It is no doubt that Growing in Love equates "responsible" with birth control and that GIL is preparing to introduce children to the "natural" way. In fact, the Program Resource book introduces students to the "female fertility cycle" along with conception and the menstrual cycle.

Next the students are  to be prompted to talk about their experiences regarding the birth of animals and with newborn infants.

Growing in Love  likes to toss in other ways of believing rather than just stick to the truth. Regarding when life begins the Program Resource says: "Mention that for centuries scientists have been debating the question of when life begins." In other words, Growing in Love gives the impression that when life begins has not been resolved. It goes on to say that: "The Catholic Church believes that life begins at the moment of conception. Conception occurs when the man's sperm unites with the woman's egg in the fallopian tube. This union creates a human life" (p. 43). This is undoubtedly saying that this is just a Catholic thing, that the jury is still out on when life begins. Scientists know that human life begins at conception.

While Growing in Love is indecisive about when life begins, they are already priming ten-year-olds to learn to be aware of the female cycle, and when they are fertile:

".... Twelve to sixteen days after a woman's last menstrual period, an egg cell, or ovum, is released from one of her ovaries. This process is called ovulation. The egg cell is drawn into one of the fallopian tubes. The woman's vagina produces mucus, which is slippery. If intercourse occurs, the mucus helps the male sperm cells travel from the woman's vagina through the uterus and into the fallopian tube to meet the egg cell (p. 43].... [Graphic pictures show stages of fertilization in black and white in the Program Resource, but in color in the Family Resource with the menstrual blood droplet in red, p. 12].

Growing in Love wants every ten-year-old to know about PMS and more. The "Answering Students' Questions" includes "What is PMS?" "What is a 'test-tube baby'?" and "What is a 'surrogate mother'?" (p. 46). The Family Resource also has the PMS question as well as "What's menopause?" (p. 15).

Various activities, some very juvenile, appear at the end of chapters that have been particularly explicit. Compiled earlier in the lesson and already listed on the blackboard are "qualities" that the students see in couples who have strong marriages. The children are assigned to make a quilt square selecting a "quality" for their particular square. The quilt is to made from felt, glue and magic markers. Such "glue and paste" activities seem very juvenile compared to the above lesson content and are perhaps that way on purpose to provide the "cold shower" to bring student out of their sexually titillated state that this Growing in Love  chapter has put them in.

GRADE FIVE Chapter Seven

Although homosexuality has been a Growing in Love  topic since kindergarten, the subject only explicitly appeared in the Family Resource and the Program Resource. Homosexuality now makes a quiet appearance in the student text and the Teaching Guide. The children's text says:

"Some people continue to be attracted primarily to those of the same gender. This tendency is called homosexuality. The Church teaches that two people of the same gender may not express affection in ways that are appropriate for married love only. One of the reasons for this is that their physical relationship cannot be open to new life" [p.55].

The Teaching Guide adds:

 "... some students may have questions about sexual orientation. The text description of homosexuality is deliberately minimal. It is sufficient that the students realize that all people deserve respect and that showing chaste admiration or affection for a person of the same gender is not the same as having a homosexual orientation. There should be no tolerance for the misuse of the word homosexual, or any slang words associated with it, to taunt or otherwise show disrespect for any individual or group" [p.55].

Recommended for this lesson is the Program Resource on Sexual Orientation. The Program Resource says there are "four general sexual orientations.... heterosexual.... homosexual... bisexual. ... [and] asexual. The teacher is to make it clear that a person's sexual orientation is not in itself sinful." "While the Program Resource mentions that the Church teaches that a homosexual orientation is objectively disordered, it also says: "According to the Church's teaching ... homosexual genital activity-like heterosexual genital activity outside of marriage is considered morally wrong" [p.47]. That seems to leave an opening for a possible discussion of should homosexuals be allowed to marry, and using the words "is considered" gives the impression that this is just the Church's opinion, not fact. The Church does teach that homosexual sexual activity is sodomy--a sin that cries to heaven for vengeance.

The "Answering Student's Questions" contains the following:

"I really like someone of my own gender. Does this mean that I'm gay?
Puberty brings a flood of unaccustomed sexual feelings and attractions. Young people often find themselves physically drawn to friends, teachers, or coaches of their own as well as the other gender. These superficial attractions are part of puberty. They're like a rehearsal for the feelings of real love and sexual attraction that come to us as we mature. It's important to talk to a family member or trusted adult (not the person to whom you're attracted) about your feelings and then find ways to channel that energy in other activities and interests. If anyone encourages you to "experiment" with your sexuality, say no and tell a trusted adult. Finally, show respect for yourself and to others by not stereotyping as gays or lesbians [those] boys and girls whose sexual development is still unformed, or who look or act in ways that aren't considered "typical" of their gender [p.48, also FR p. 16].

Growing in Love destroys normal boy with boy and girl with girl, as well as boy and girl relationships. It has always been and will continue to be normal for boys to play with boys and girls to play with girls, however after being put through the Growing in Love  sex wringer, the children will be wondering whether they are normal if they are not panting after the opposite sex at age ten.

The questions, "What is AIDS? How do people get it? - and the answers that are the same in all sex education programs are also in the Program Resource and the Family Resource. Means of transmission include: sexual contact with an infected person, using contaminated needles, child born of infected mother, transfusion with infected blood, and un-sterilized medical instruments including tattooing and body piercing instruments.

The Family Resource "Child's Questions" once again includes a how-to definition of oral sex for ten-year-olds. Oral sex was first introduced in grade three in connection with "molestation" (PR p.43). In grade four, oral sex was listed as a "correct respectful term" (PR p.42). Now grade five says:

What is oral sex?

"Oral sex involves using the mouth, lips or tongue to stimulate the genitals, or inserting the penis into the month. Using the mouth and tongue to stimulate the vagina and clitoris is called cunnilingus. Using the mouth and tongue to stimulate the penis is called fellatio. Both homosexual and heterosexual couples engage in oral sex.

Some single people or people involved in adulterous relationships use oral sex as an alternative to sexual intercourse, mistakenly believing they are not doing anything immoral because they claim that "oral sex isn't really sex." Because of the possible exchange of body fluids, oral sex carries a high risk of transmitting STD's, especially herpes. Any practice of oral sex outside of consensual use as part of foreplay by a married couple is a misuse of the gift of sexuality and is objectively sinful" [p.15]. [What images will this present to ten-year-olds?]

According to an article by Lisa Remez in Planned Parenthood's publication, Family Planning Perspectives, oral sex is now being considered abstinence by adolescents and becoming an alternative to intercourse (Nov/Dec 2000, see \vww.agiusa.org/pubs/joumals/3229800.html). Years ago when government money became available for "abstinence" programs, a few so-called "conservative" Catholics decided to hop on the sex education bandwagon. As opposition to classroom sex instruction was mounting, the "abstinence" program funding idea was no more than the means to keep the door open to all classroom sex education while offering a compromise euphemistically referred to as an "alternative." So-called "conservatives" came running to develop their compromise alternative abstinence/chastity programs. But Planned Parenthood organizations also got their share of the money to develop their own brand of abstinence education which taught the young people "outercourse" as an alternative to intercourse. "Outercourse" is any sexual activity that does not include vaginal intercourse.

A SIECUS Report article by Lynn Peterson (Sept/Oct 1988) stated that adolescents should not have intercourse until they have reached a "positive sexual maturity," but that "healthy sexual development ... includes ... exploration of physical intimacy between couples." This means they should be taught "how and when to say 'yes' to sexual behavior and 'no' to intercourse" (p. 5). By the early 1990's "dental dams" to be used by kids for "safe" oral sex were appearing on tables of sex ed workshops attended by parochial, private and public school sex educators.

If this sounds shocking, it is because it is. Many gullible Catholic educators were drawn in by these clever workshops that presented not only gross information from speakers and films, but tables full of explicit books and merchandise. Attendees would be placed in groups to play such games as a relay to see which team could put a condom on a plastic penis the fastest. All of this desensitized the teacher to then go on to desensitize the students. Maybe a teacher might find "dental dams" too far to go in the classroom, but after so much desensitization, talking about oral sex might appear to be important information and clinic locations for further instructions and "equipment" would seem to be necessary.

The Remez article quoted various newspaper articles on the subject of adolescent oral sex. A July, 2000, Washington Post article described oral sex as an "unsettling new fad" and said that "eighth graders were being regularly propositioned for oral sex in school" and twelve to fourteen-year-olds "appeared to be experimenting with a wider range of behaviors at progressively younger ages." The youth consider oral sex as "abstinent behavior." For anyone who finds this difficult to believe, on needs only to check the growing number of youth having STD's of the mouth and throat.  May God have mercy!

The chapter closes with a take-home hypnotic relaxation "prayer."
"Find a quiet place with no distractions. Breathe slowly, in and out, several times. Think. of a name for God that you like. Say this name over and over in the quiet of your heart. If your mind is busy thinking, concentrate on the fact that God loves you, just as you are. Enjoy God being with you [Tx p. 58].

GRADE SIX Chapter One

The teacher is to distribute copies of the Nicene Creed. While the Growing in Love  series uses plenty of space to repeat explicit garbage, nowhere does the Nicene Creed appear in the text, Teaching Guide or the Program Resource which is made primarily of pages to be duplicated for the class. All the teacher is instructed to discuss regarding the Creed is that "(1) there is a God; (2) God is our Almighty Father; (3) God created both heaven and earth - all that is seen and unseen" (p. 4). And that's it, so why would any teacher go to the trouble of getting a copy of the Creed?

The picture in the text is a view of earth from outer space. The students are to look at the picture of the earth and discuss how they and the community can treat the world with more respect.

While Growing in Love  has up to this point mentioned creation several times and that man was made in God's image, the answer as to why man was made -- created, to love, honor and serve God in this world and be happy with Him in the next -- takes on an environmental meaning! The student text says, "only people have the privilege of consciously knowing, loving, and serving God. We express our love for God in the way we treat all living things ... [and thus] become co-creators with God." What is to be discussed is the "interconnectedness" of all creation, "the bee and the buzzard, the redwood and the rose, people and pets--all living things have an interdependent relationship." The classroom discussion is to be how to "treat the world with more respect" and the answer in the Teaching Guide is "recycle ... help protect endangered plants and animals and help keep the air free from pollutants" (pp. 4-5.)

The "gift theme" repeated throughout the Growing in Love  series has the students do a draw, cut and paste activity. They draw a gift package with "Life is a Gift" printed on it, decorate it, attaching strips of paper as gift tags, each with a gift of creation (TG p. 5).

The next two pages of the text open to show four photos of people of different ages (pre-born to senior citizen) engaging in different activities, but the Teaching Guide does not refer to those pictured as people, but as "bodies of different sizes and interests." The lesson is on the sacredness of life. Abortion, euthanasia and suicide are also discussed (TG p. 6).

The supplemental material from the Program Resource lauds Joseph Cardinal Bernardin's "seamless garment," which neutralized the issue of abortion. The Program Resource then instructs the teacher to "Encourage age-appropriate activism" (p. 35-6).

The students are to continue the invasive introspection of oneself through the assigned personal "Journals." They are to write down thoughts and prayers to help "us be grateful for our blessings and work through what troubles us" ((TG p. 9).

The end of the chapter prayer, the children sit quietly with closed eyes and think of the elderly and then say the Our Father.

GRADE SIX Chapter Two

The lesson talks about self-esteem. Self-esteem activities are just another component to the values clarification process. The students are to complete a self-analysis activity from the Program Resource (p.9) whereby they explore their emotions and reveal on a continuum scale where they feel they are. The items on the scale in part are:

I don't do anything well                         I have special gifts and strengths
 /__________ /__________ /__________ /__________ /

I get upset easily when                         I accept the ups and downs of life
 things don't go well             
/__________ /__________ /__________ /__________ /

I don't share my real                             I share my feelings
feelings       

/__________ /__________ /__________ /__________ /

The chapter ends with spontaneous prayer in a prayer circle.

GRADE SIX Chapter Three

Under the heading of "Christian Love" is the troubling and ambiguous paragraph titled "Loving Self" GIL tells students, "Jesus told us to 'love others as we love ourselves'" (Tx p. 21).

The precious little "religion" that has been taught in Catholic schools has been twisted so that the Truth is no longer taught. The repetitive theme throughout sex ed and all curricula today is one of self love, uniqueness and self-esteem--a self preoccupation. Growing in Love blatantly omits that we must, "love God above all things." If we loved God "above all things," and then "love others as we love ourselves," we would not sin because we would put God's law above ourselves. Jesus never taught us to love ourselves as a basis for loving others. Nor did Jesus teach a superficial social niceness which runs through Growing in Love.

Because of our fallen nature man has a tendency to seek self-pleasure and to please our bodies. Jesus, however, tells us that if we treated our neighbor as we would want to be treated, we would be just, and not sin. This is contrary to the message Growing in Love gives to students about self-love. It is a grave wrong to simply love ourselves as Growing in Love teaches.  The students will be left with the false assumption that self-love will then magically turn into love for others or love for God. GIL's teaching gives license to be selfish, and selfishness is sin. When children take the notion to love themselves to heart, and they see love as pleasing oneself, they can justify anything they want, including sin.

Where the chapter's discusses loving others and having compassion, it is in relation to  the AIDS component. However, before the subject of AIDS, sexual abuse is being revisited. After Growing in Love has spent six years systematically sexually abusing and emotionally traumatizing the students in the classroom, the text has the audacity to include the following:

"Sometimes a young person becomes a victim of sexual abuse without understanding what is happening. An adult who eventually sexually abuses a child may begin with caring actions, thus gaining the child's confidence. The child has no way of knowing whether that adult may sexually abuse him or her. ... Relationships that are verbally or physically abusive are also wrong. A young person involved in any of these abusive or otherwise inappropriate relationships ought to talk to a trusted adult at once" [Tx. p 24).

The Program Resource then defines abusive harassment saying: "Harassment consists of unwelcome words or actions that create a hostile atmosphere" (p. 11). The Program Resource further states that "You and others around you deserve to be treated with the respect and dignity due a child of God. Schools and organizations have a responsibility to protect you from harassment" (p. II).

Statements like these show that the Growing in Love program is treacherous hypocrisy. Growing in Love is the worst kind of abusive sexual harassment because most parents think their children will be safe in Catholic schools. The program can be likened to the seasoned pedophile, knowing just what to say to lure the unsuspecting, pretending to be a trusted friend, confusing the child, and at the same time destroying every vestige of innocence.

GRADE SIX Chapter Four

The text contains more of the "we are created as sexual beings" (p. 29). The chapter mentions abstinence, that people should practice abstinence before marriage, but then turns right around and repeatedly talks about sex to pique curiosity.

The Program Resource "Answering Student's Questions" has the following for eleven-year-olds:

What does "losing your virginity" mean? What is "secondary virginity"?

"A virgin is a person who has not engaged in sexual intercourse. 'Losing your virginity' is a popular expression for having sexual intercourse for the first time. There is no way to tell whether a person is a virgin. In girls who have not yet [?!] had sexual intercourse, a thick membrane called the hymen may partially cover the opening to the vagina. (The hymen allows the menstrual flow to leave the vagina, and in most girls it allows the insertion of a tampon.) However, the hymen can be perforated by many activities besides intercourse, including horseback riding and other vigorous exercise, so its absence is not poof of sexual activity. A woman whose hymen remains intact until her first experience of sexual intercourse may experience some discomfort and slight bleeding when the penis is inserted, but feelings of sexual pleasure and excitement (especially if the experience takes place within a caring and committed relationship) compensate for the discomfort. The Church's teaching on reserving sexual intercourse for marriage promotes making the first sexual experience a deeply personal gift of oneself in loving intimacy.

Some people believe that engaging in sexual activities other than intercourse (such as oral or anal sex, whether heterosexual or homosexual) outside of marriage is okay because these activities don't "technically" violate virginity. But being a virgin is not just a technical or physical state. Intimate sexual activity, even if it does not include intercourse, is reserved for the committed union of a man and woman in marriage. A person who is the victim of a sexual assault of molestation remains a virgin regardless of his or her physical experience, because the self-giving for which sexual intimacy was designed did not occur.

So-called "secondary virginity" is a voluntary promise, made by a person who has been sexually active prematurely, to abstain from further sexual intercourse until marriage. Some young people find it difficult to withstand the pressure from peers and society to become sexually active at an early age. Or they may be so driven by curiosity about the mystery of sexuality that they experiment [PR p.40].

The Growing in Love program systematically sexually seduces and tantalizes the students, repeatedly, beginning in kindergarten and puts the blame on peers and society if students begin early experimentation.  Growing in Love, in essence says, “Try it, there's 'secondary virginity' to make everything right again."

Also discussed within the text chapter is AIDS, and how Jesus cared for those who were shunned by others. It talks about the U.S. bishops' concern for homosexuals with AIDS directing "parishes" to promote "social justice in their schools and religious education programs" (p. 33). Growing in Love recommends the Bishops original 1997 "Always our Children" document, a homo-promo creed which was rejected by the Vatican.

The Program Resource (p. 12) lists "What is AIDS? How do people get it?" Its description of AIDS is the same unnecessary detail as in most textbooks: "carried in the bloodstream and spread through direct contact with blood, semen, and other bodily fluids" and "cannot survive long outside the body, and it can be killed outside the body with standard disinfectants." It again includes the means of transmittal: "sexual contact with an infected person ... infected mother to a child ill the womb ... transfusion with infected blood ... use of un-sterilized medical or dental instruments (those used in tattooing or body piercing)." Left out is the fact that homosexuals are the primary carriers in the U.S.

The Program Resource further assures that "AIDS is not a 'gay disease'; the majority of those worldwide who are HIV+ ... are heterosexual." Glaringly absent in Growing in Love is that the disease was first found among homosexual males. Untold numbers of heterosexual were afflicted by tainted blood supplies from homosexual donors. Among homosexuals are bisexuals who also helped to spread the disease to heterosexuals. The disease also once introduced into the community of drug addicts easily spread there. The sinful and perverse activities that many homosexual men engage in are filthy and spread more diseases than just AIDS.

The Program Resource explicitly informs eleven-year-olds that: "AIDS is a disease associated with high-risk sexual behavior such as having multiple sexual partners or having sexual relations with intravenous drug users. The Growing in Love program is so pro-homosexual that they cannot bring themselves to say that sexual activity with just one homosexual is a deadly risk! Growing in Love is also saying that although new treatments promise hope, there is at present no cure for HIV and AIDS and no guaranteed "safe sex." Does this mean that the problem with such behavior is not so much that it is sinful, but that, as of yet, it is just not safe? The last sentence does mention that the "Church's teaching on reserving sexual intercourse for marriage promotes protection [!?] against AIDS and other sexually transmitted diseases" (p. 12, FR p. 16, but again, not a mention of sin.)

The Teaching Guide opens the door for extensive class discussion on homosexual activities. It directs the teacher to discuss AIDS, to "Point out that we have an obligation to help the less fortunate" (p. 33). A question for the teacher to ask the class is, "Why are people afraid of those suffering from AIDS or those infected with HIV?" The suggested "possible answers" students may give include: "They are frightened that they may get the disease; they don't know exactly how AIDS-associated illnesses are transmitted; they hate people who are homosexual" (p. 33). The teacher is then to "answer students' questions about HIV and AIDS" and "brainstorm with students other ways of reaching out to those who are hurting or excluded by society" (p. 33). In other words the students are to come to a total unconditional acceptance of homosexuals and their activity.

The end of the chapter includes a "Homelink" activity that the students are to do titled "Patient's Chart." According to the chart the "patient" or sick person is someone who has a "Fear of being a friend to someone with AIDS." A chart titled "Healing action suggested" is to be completed by the students.

To drive the lesson home, the students are also to complete a "From Fear to Understanding " activity in the Program Resource. The students are to write down the answers to the following questions:

• If you were not suffering from a serious illness yourself, how would you feel about sitting next to a person with AIDS? Why would you feel that way?
• How would Jesus want you to treat a person with AIDS?
• How can you help a person with AIDS feel welcome without endangering your own health?
•  What can you do to help other people understand how to treat people living with AIDS or AIDS-associated illnesses?
• If you had AIDS, how would you want people to treat you? [p.13].

Eleven-year-old children are very impressionable and at an age where they are being more readily influenced by people outside the home. While it is not wrong to be caring for those who are sick, parents may not want their child exposed to AIDS any more than they would want their child exposed to any other communicable disease. If the disease affects one in the family, the family understands the precautions needed. However, those with AIDS have vulnerable immune systems and can carry other serious illnesses. For example, tuberculosis, once arrested in this country, is again being found in many AIDS patients. How many AIDS sufferers still cling to the "lifestyle" that brought them to their deathbed? Will the child's teacher invite a person with AIDS to talk to the children in the classroom? Real charity would be bringing the AIDS sufferer to the Lord.

GRADE SIX Chapter Five

The text shows a big bow taking up most of the page. The reference is to the word "grace" as a gift from God (T p. 36). Little is said about grace as the Church teaches, but the activity in the teacher's instructions is for the "students to write a paragraph about themselves as gifts to other people ... for example, a gift of listening ... a gift of kindness. The students can describe what type of wrapping they would choose ... [and] share their ideas with the class" (TG p. 37).

This could have afforded an opportunity to use examples of the saints. A religion based series for Catholics should be chock full of the saints as well as the honest and true teaching of the Church. But Growing in Love and the Bishops prefer that the children, instead, spend their time watching movies, and television and listening to today's music for both inside and outside classroom activities. The Program Resource activity recommended on p. 37 of the Teaching Guide has the students watching their favorite television show, summarizing the plot, answering which characters showed respect, which were disrespectful and to whom, and then telling which characters they want to be like and why. How many of today's television personalities would any parent want their child to "be like"?

Growing in Love then switches to "Attractions and Temptations." The vocabulary includes the words "concupiscence" and "lust." Lust is given new meaning as "the excessive desire for sexual pleasure unrelated to love or commitment" (TG p. 38). Growing in Love is saying that "lust" is OK if not excessive and related to love.

Contrast the above with the statement of, John Paul II who discussed "lust" in his general audience talks, quoting the words of Jesus from Mark 5:27-28: "You have heard that it was said, You shall not commit adultery. But I say to you that everyone who looks at a woman lustfully has already committed adultery with her in his heart." Pope John Paul repeats the statement of Jesus giving emphasis to the words "looks" and "woman" to teach us that even if a man looked "this way at a woman who is his wife," he could likewise commit adultery "in his heart." (p. 143-4, Blessed are the Pure of Heart, John Paul II, St. Paul Books, 1983).

Then the very next page of the text (p. 39) discusses "masturbation." The referred to Program Resource says that "the moral seriousness of an individual act of masturbation can be lessened by the person's state of anxiety, his or her immaturity, the difficulty of overcoming habits, and other psychological and social factors.

Furthering the idea, the Teaching Guide instructs "Remind the students that our sexuality is intended to draw us out of ourselves and into loving relationships with others" (p. 39). This purpose of "sexuality" offered by Growing in Love is dangerous. "Our sexuality" is related to God and the conjugal love of man and wife, not "loving relationships with others." It is the means by which God blesses married couples with the awesome responsibility of continuing His creation through parenthood.

The Program Resource (p. 41) referred to in the Teaching Guide (p. 39) once again brings up masturbation for the eleven-year-olds. While Growing in Love gives mention that masturbation contradicts the Church's "stand," it smoothes that over with "societal acceptance" and the "harmlessness" of the act, and then offers a subtle invitation for the child to give it a try and not feel guilty. And what of sin? Sin is never mentioned. Note the following:

"Acknowledge that our society tends to view masturbation as acceptable, which contradicts the Church's stand... even though self-stimulation usually is physically harmless...

"Mention that boys and girls may be tempted to masturbate, especially during the time of puberty when hormones cause an increase of sexual attraction  and sexual fantasies.

 "... Strong taboos regarding masturbation can cause young people to carry  excessive or crippling guilt. Such guilt may be more of an obstacle to the  development of a healthy relationship with God and with people than the  masturbation itself."

A box on the side of the page begins with the routine Planned Parenthood line and the "what "doctors say" promotion of masturbation. Growing in Love first makes fun of "rumors" about blindness, warts, brain damage and sterilization being a result of masturbation. However, the wisdom of the ages may have rightfully attributed these conditions to masturbation. Our forefathers knew that masturbation is a perverted act leading to other perverted sexual activities and to sexually transmitted diseases that can cause all those conditions. The "rumors" are in fact a beneficial caution. Look at the diseases carried by homosexuals whose sexual activity is a form of masturbation. However, Growing in Love  wants the children to think the following:

 "Masturbation was once rumored to cause blindness, insanity, baldness,  warts, epilepsy, brain damage, or sterility. Doctors now assure us this is  not true. However, even though self-stimulation usually is physically  harmless, the Church. teaches that it presents serious developmental and  moral questions .... Be aware that society views masturbation as an  acceptable, or at least a morally neutral substitute for other sexual  activity for adolescents and adults" [PR p.4l].

It is never enough for just the schools to be sexualizing the child; Growing in Love also wants to get the parents to follow suit. The Family Resource tells parents not to panic, that masturbation "indicates a need for your teen to grow in moral and sexual maturity ... will not cause physical harm and ... will not have lasting psychological consequences" (p. 9). Furthermore, the Family Resource tells the parents to "Explain your views and religious beliefs about masturbation" as if there are no moral absolutes.

The Family Resource then adds the token Church teaching that masturbation is "intrinsically and gravely disordered" which will have little negative impact and may never be mentioned by the teacher. Often with regard to sexual activity, sex teachers like to tell the students that the Church is changing.

The program always changes directions within each chapter. Another section tucked into the teacher's instructions for the chapter is to be taken from the Program Resource (p. 15) under the heading "Family Matters." All sex ed, and that goes for the so-called "chastity" programs, have anti-child messages that could persuasively discourage a teen not to have an out-of-wedlock baby. Although Growing in Love  does not talk about abortion as a choice, in the first paragraph below, Growing in Love is telling the teen parents to shoulder the decision about what to do about the baby themselves. They are teaching the young to think of the baby in terms of treating a personal problem, not as a human life. The second paragraph zeros in on presenting the baby as disruptive of present home and family life. Note the following classroom handout: 

".... Both parents have a responsibility to the unborn child. The teenage mother who bears the child has to deal with her own feelings about the pregnancy, as well as changes in her body that affect her own health, her school and work commitments, her family relationships, and her friendships. The unmarried father is equally responsible for the new life, both before and after birth. Both parents are called to make decisions that will affect their own future and that of their child. If they do not choose to put the child up for adoption, how will they provide a home for him or her? They may need to put aside personal goals to responsibly provide for the life they have helped create.

"The parents and extended families of the unmarried mother and father may be supportive, but they may also have mixed emotions about the pregnancy and the situation into which the child will be born. They may be angry with the unmarried mother and father. ... The parents may feel they should help financially, even if it is a burden for them... The brothers, sisters, and mends of the unmarried father and mother may feel the effect of the new life most after the baby is born. Chances are that if the parents of the baby are tending to the child's needs, they will have less time for whatever activities they once shared with their friends or their siblings..."

If a pregnant teen is taught to think as Growing in Love has them thinking above, many young girls will feel compelled to abort. What young boy when consulted about such "decisions" today would want the girl to carry the baby? The above makes the idea of a baby sound tragic. The baby has no say in the matter of how he got here.

In contrast to what the student will hear in the classroom, the Family Resource is more assuring to parents of a pregnant teen. On the subject of "Pregnancy and Childbirth" Growing in Love tells parents, "If your family is faced with a teen pregnancy or another difficult situation, remind your child that new life is always a gift to be treasured" (p. 10).

GRADE SIX Chapter Six

If chapter five did not frighten eleven-year-olds about having a baby, this one will! Pregnancy is not only discussed, but labor and birth are presented as difficult and painful. Growing in Love encourages nursing the baby, not just for the benefit of the child, but for the "pleasurable sensation" and the birth control aspect, because nursing may "inhibit ovulation providing families with a natural means of spacing pregnancies" (PR 42-43).

Pictured in the Program Resource (p. 44) and Family Resource are the stages of pregnancy, the breast and its parts, and a picture of the mother nursing (p. 10-11). The lesson is to end with "remind[ing] the group that pregnancy, birth, and parenting are part of the wonderful gift of sexuality" and then closes with the "Hail Mary, which honors Jesus as the 'fruit of (Mary's) womb"(PR p. 44).

The "Answering Student's Questions" include:

"Does having a baby hurt the mom? 

"Being pregnant and having a baby is a natural process. Being pregnant can be uncomfortable, but it is not like being ill or injured. Sometimes, at the beginning of her pregnancy, a woman can feel sick to her stomach. She will need lots of extra rest all through her pregnancy. She will check with a doctor, nurse, or midwife to make sure the baby is growing well. During the birth the mom feels strong muscle aches or pains as her uterus helps push the baby out, but she can often use special kinds of breathing to help her feel less uncomfortable. The vagina stretches to allow the baby to pass through, and returns to its usual size in a short time."

The eleven-year-olds will also be treated to the question, "What is menopause?" (p. 45). How ridiculous!

The subject of illness, aging and death are also part of this chapter. With regard to illness, the teachers are to teach that "unhealthful behaviors have been shown to increase the risk of disease-such as the connection between smoking and lung cancer, or between monogamous sexual activity and STD's--we have an even greater moral obligation to making healthful choices." The teacher is then instructed to "Offer age appropriate information about the illness and prognosis. Encourage compassion" (p. 46). Compassion for whom?!

The students are instructed to do a self-revelation, cut and paste activity, a collage about how God is present at all stages of life. The students are to use magazines, newspapers to find photographs and to add phrases to depict a happy and sad day, success, failure, important family event, vacation, doing something the first time and a proud moment.

From there, the lesson turns toward death, funeral, cremation and burial. The students then draw a picture or glue a photo on an activity page "that represents a sad or painful time when you felt God's presence." This psychological tampering has no place in the classroom. Such activities can have adverse effects on children forced to conjure up and dwell on some personal sadness, serving no purpose other than to depress the students.  Further comment is needed here.  The preoccupation with death in the classroom has been in place for decades.  It was first called "death education," but when the suicide rate among children began to grow, death education was changed to "suicide prevention."  Themes of death and despair are often found also in reading assignments and other classroom assignments often include writing epitaphs and wills.

GRADE SIX Chapter Seven

The chapter begins with four of the Beatitudes then hops on to the social justice platform. It honors as "God's Messengers" the following: Mahandas Ghandhi, Cesar Chavez, Katharine Drexel, and Fr. Oscar Romero's (whose murder in El Salvador, like the murder of Jean Donovan, mentioned earlier in the series, was believed tied to their political liberation theology activities. Also mentioned is Dorothy Day and the Maryknoll Missioners (whose activities are more politically oriented than spiritual) (p. 54-6).

A "Distributing Resources Justly" activity in the Program Resource asks the students to write down how much of a fictitious birthday gift of $25.00 they would donate to charity. Among the charities suggested are classroom supplies for a former teacher, a local food pantry, a missionary on a Native American reservation, Catholic Relief Services, and a woman's co-op in Guatemala.

The above is calculated to put little kids on a guilt trip. Every time they get money for a birthday, they may think they have to give some away. While we want to teach our children to be generous, this lesson is not only putting children on a guilt trip, but encourages gifts to politically correct charities. 

Don't forget, Growing in Love, with the approval of the American Bishops, says: "The topics covered in this Family Resource are those most appropriate to your child's developmental age" (FR p. 45). The Bishops' approved age-appropriate questions for eleven-year-olds are as follows:

"What is foreplay? [similar, but more detailed than grade 5.]

"God designed the human body to be very sensitive to pleasurable feelings. This pleasure contributes greatly to the beauty and intimacy of sexual intercourse, the gift of God that brings married couples together and allows them to participate in the creation of new life. Many animals mate in order to reproduce, but humans are capable of expressing love and building emotional closeness through sexual activity. That is why the sexual act, for humans, is much more than intercourse.

"Foreplay is the term we use for the kissing, hugging, and sexual touching that leads to intercourse, through foreplay, the husband and wife increase each other's pleasurable feelings and communicate their desire. Foreplay helps prepare the bodies of both partners for intercourse, promoting the erection of the man's penis and the woman's clitoris, and contributing to the softening and moistening of the woman's vagina. When separated from their natural connection to married lovemaking, the actions that constitute foreplay become a misuse of God's gift of sexuality and are objectively sinful. That is why the Catholic Church asks young people and those who have made a commitment to single life to abstain from the kind of intimate kissing and touching (sometimes called petting) that marks foreplay" [FR p.14].

"What does orgasm feel like?[identical to grade 5]

"There's no easy way to describe the sensations associated with orgasm or sexual climax, because they're not like anything else. Some people have attempted to compare orgasm to a sneeze, which is equally explosive and hard to describer God created the human body capable of this intense excitement and pleasure in order to increase the bond of love that sexual intercourse was designed to create between a husband and wife. Men and women experience orgasm differently from each other, and each individual experiences it in a unique way also.

"Orgasm is accompanied by a number of physical changes in the body. As sexual excitement increases, the body concentrates its resources on the genital area. Both men and women may experience a building muscle tension. The heartbeat and the breathing increase rapidly. Some people experience flushing, or reddening of the skin, as blood flow increases to the surface of the skin.

"In men orgasm is marked by a series of muscular contractions that expel semen from the penis. Women also experience muscular contraction of the clitoris, vagina, and uterus, and vaginal lubrication may increase suddenly. Orgasm lasts only a few seconds, after which the body relaxes and begins to resume its regular rhythms. The penis quickly becomes limp. Men need a time of rest before the penis is capable of becoming erect again, but women are capable of experiencing multiple orgasms with little or no interval between them.

"It is not necessary (or even usual) for the husband and wife to come to orgasm at the same time. While a man almost always experiences and orgasm during sexual intercourse, a woman may not, although she may still experience pleasurable feelings. Direct stimulation of the clitoris, which mayor may not occur during intercourse, usually brings a woman to orgasm For conception to occur orgasm is not necessary, even for the man, since some sperm cells may leave the penis before it is fully erect" [FR p.14].

"What is "French kissing"? What's a "hickey"? [identical to grade 5]

 "So-called "French kissing" is kissing with the mouth open. 'This allows a person's tongue to enter the other's mouth. 'This kind of kissing is more intimate, pleasurable, and personal than closed-mouth kissing. A "hickey," or love bite, is a small round bruise or red swelling on the skin caused by intimate kissing that accidentally or deliberately includes biting or forceful sucking. Because saliva (which can contain viruses as well as other pathogens-bacteria is exchanged in open-mouthed kissing, this practice puts a person at risk of infection by contact with cold sores or fever blisters, and the HIV virus can reach the bloodstream through tiny cuts or sores in the tongue and gums. If the skin is broken by a love bite, bacteria can be transmitted through saliva or blood[FR p. 15].

"What is oral sex? [identical to grade 5]

"Oral sex involves using the mouth, lips, or tongue to stimulate the genitals, or inserting the penis into the mouth. Using the mouth and tongue to stimulate the vagina and clitoris is called cunnilingus. Using the mouth and tongue to stimulate the penis is called fellatio. Both homosexual and heterosexual couples engage in oral sex.

"Some single people or people involved in adulterous relationships use oral sex as an alternative to sexual intercourse, mistakenly believing they are not doing anything immoral because they claim that "oral sex isn't really sex." Because of the possible exchange of body fluids, oral sex carries a high risk of transmitting STD's, especially herpes. Any practice of oral sex outside of consensual use as part of foreplay by a married couple is a misuse of the gift of sexuality and is objectively sinful [FR p. 15].

"What is PMS? What's menopause?

"The letters PMS stand for premenstrual syndrome, a set of symptoms experienced by some girls and women at some time durng their fertile years. Hormonal changes associated with the days preceding a menstrual period sometimes cause temporary weight gain and bloatedness from fluid retention, aching or tender breasts, a flare-up of skin blemishes, a craving for salt or sweets, headache, and mood swings. These symptoms have been both overlooked and blown out of proportion. Exercise, rest, and good nutrition can alleviate some symptoms of PMS, and more difficult cases can be treated with nutritional supplements, herbs, or medications. Menstruation does not make women emotionally or psychologically unstable or disabled [FR p. 15].

"I really like someone of my own gender. Does this mean that I'm gay?[See Grade 5 Chapter 7.]
"Puberty brings a flood of unaccustomed sexual feelings and attractions. Young people often find themselves physically drawn to friends, teachers, or coaches or their own as well as the other gender. These superficial attractions are part of puberty. They're like a rehearsal for the feelings of real love and sexual attraction that come to us as we mature. Sexual orientation is much deeper and more lasting than an occasional attraction. So you probably have no reason to worry.

"It's important to talk to me or another trusted adult (not the person to whom you're attracted) about your feelings and then find ways to channel that energy in other activities and interests. Dwelling on sexual feelings is inappropriate, and acting on them (with someone of either gender) would be wrong. If anyone encourages you to "experiment" with your sexuality, say no and tell me or another trusted adult immediately. Abusers (who are almost always heterosexual, by the way) often take advantage of young people's confusing sexual feelings. Your sexuality is still in the process of development. Show respect for yourself and for others by not stereotyping as gay or lesbian boys and girls who sexual development is still unformed, or who look or act in ways that are not typical of their gender" [FR p. 16].

What eleven-year-old would be thinking about their sexual orientation if it weren't for the fact that the Bishops have allowed them to be sexualized year after year until their minds are full of such disgusting thoughts? And look at that reference to abusers. The abusers cause confusing sexual feeling among children so they can take advantage of them for their own dirty deeds. The Bishop-approved Growing in Love abuses young people in just such a way.

GRADE SEVEN Chapter One

Growing in Love's homosexualization of the students is hitting harder and ever more perverse. The student texts have systematically been putting emphasis on loving and respecting everyone including those who are different, and of different gender. Up to this point the text spoke of gender as male and female. No gender irregularities were mentioned in the child's classroom text. One might say that only the "prompts" were in the students' texts. Each lesson of the Teaching Guide called upon the teacher's companion Program Resource and that contained all the "gay" lesson components for class discussion, often in the form of questions. It was also found in the Family Resource.

Chapter One is all about gender and gender anomalies. Immediately the teacher is instructed to discuss "gender." While the textbook mentions male and female genders, which of course, that is all there is, the "Lesson Extension" directs the teacher to the Program Resource (p. 35) which instructs the teacher to discuss "Gender Anomalies." The children are being taught that "gender identification" while influenced by genetics is also a "process" that naturally unfolds through puberty. Twelve-year-olds must captively sit through GIL's attempt at mixing of genital abnormalities with chosen perversions:

"On the board .. .list the following components of our understanding of gender: genetic (the presence of Y and/or X chromosomes), physiological (reproductive anatomy and hormonal function), psychological (one's understanding of one's gender identity). Explain that while humans are essentially either female or male, there are occasions when gender is difficult to determine. These gender anomalies (differences from the norm) can be genetic, physiological, psychological, or any combination of the three ...

"Some people are born with physical or hormonal gender anomalies. The general term for the person whose internal and external reproductive organs are of different genders is pseudo-hermaphrodite. This condition results from a failure of these organs to differentiate as the child is developing in the womb. In boys the condition is called testicular feminization; in girls, adreno-genital syndrome. These rare conditions may be surgically or hormonally repaired in infancy or, if not discovered until later, at any time in life.
 
 "A very small number of people experience intense emotional and psychological gender conflicts. For reasons not yet understood, some individuals have strong discomfort with their anatomical gender. They may feel an overwhelming sense of having been born "the wrong gender" and may identify with the other gender in every way other than biologically. Persons with this conflict are sometimes known as transsexual or trans-gendered persons. They may dress, act, and live as the other gender. They may also undergo gender reassignment, a combination of counseling, surgery, and hormones that change the external genitalia and the secondary sex characteristics to those of the other gender.

"Some people receive emotional comfort or sexual pleasure from dressing in the clothing of the other gender. While not a gender anomaly in the biological or hormonal sense, cross-dressing, or transvestitism, may provoke young people's curiosity. This practice is culturally conditioned; in Western society, where it is more common for women to wear pants and other formally "masculine" clothing, cross-dressing is more visible among males who dress in skirts or dresses."

At a Maryland legislative hearing a trans-gendered male (trying to be female) admitted to having surgery, getting hormones and having to learn to be female. He came dressed as a woman complete with high heels. He looked like a man dressed as a woman! Interestingly, he complained to the legislators that he was not allowed to use either the men’s or the ladies' rooms. Expanding genders brings up interesting questions about restrooms. Will it be considered discrimination if a man dressed as a woman is not allowed to use the ladies' room? Will we need additional restrooms to accommodate the other genders or will gender distinction be removed from restrooms altogether, offending the privacy of all normal males and females? The Program Resource goes on to say:

"Remind the group that the process of gender identification that begins at birth and continues through puberty is a naturally unfolding spectrum ...
Discuss with the group the importance of compassionate understanding of persons struggling with gender anomalies" [PR p. 35].

Who would know whether a person was homosexual or not? They are not set apart by skin color or outward physical abnormality. The homosexuals and transsexuals make their deviant preferences a social-political issue. They set themselves apart!

The student text discusses "sexual attraction" as a "new way to love that is different from the way that we love our friends and families. Sexual attraction is not only physical attraction. It also involves emotional and spiritual attraction.... Our gender differences and sexual attraction are part of being human" (T p. 7). The Growing in Love text for twelve-year-olds goes on to say:

"Sexual Orientation is how a person most commonly experiences sexual attraction. Heterosexual persons are sexually attracted to persons of the other gender, while homosexual persons--often called gays or lesbians--are attracted to persons of the same gende.  Though gay can be used to refer both to homosexual men and women, lesbian is a term that refers specifically to homosexual women. Bisexual persons are sexually attracted to both genders.

Scientists can't yet fully explain why some people have sexual orientations that are not heterosexual, but the Catholic Church teaches that no matter what a person's sexual orientation is, we are all children of God and should be treated with respect and compassion. The Church also teaches that all people heterosexual, homosexual, or bisexual are to live chaste lives, and that sexual intercourse is morally wrong when 1t is not part of a loving, married relationship" [Tx p. 7].

The teacher is instructed to "Invite the students to imagine that a good friend has told them that he or she is homosexual. Ask them to imagine what they would say in response. Would your response to this person be positive or negative? Would it be the response Jesus would want you to make to one of God's children?"(TG p. 7). Growing in Love's answer is: "Jesus loves everyone. He did, however, ask those who did something wrong to not sin again."

Up through grade six, Growing in Love has kept the homosexual area of the program hidden within the Growing in Love  teacher's manuals. Now it appears in the children's text. The text picks up again the "respect" lesson, but added to "differences" in people that one must "respect" and not discriminate" against or "stereotype" is "sexual orientation." Not mentioned in Growing in Love is the 1992 Vatican document titled Non-Discrimination Against Homosexual Persons which addresses the subject of "sexual orientation" stating that such orientation "of a person is not comparable to race, sex, age, etc." The Document goes on to say that "An individual's sexual orientation is generally not known to others unless he publicly identifies himself as having this orientation or unless some overt behavior manifests it" (n. 13).

Lesson One is to include the National Conference of Catholic Bishops' controversial document, "Always our Children, "(TG p. 9 and PR p. 36). The 1997 version being used is the one found unacceptable by the Vatican. The document is also recommended in the teacher's section of every grade level of Growing in Love. 

The major contributor to the "Always our Children" document was Fr. Robert Nugent, SDS, founder of the blatantly pro-homosexual organization, ''New Ways Ministry." Fr. Nugent's "ministry" was also banned by the Vatican. (New Ways Ministry is applauded in the Fr. Wm. J. Bausch book recommended as a resource in earlier grades and also Growing in Love approved and touted as suggested reading for seventh grade students). Fr. Nugent, in addressing the meeting on the content of "Always our Children," told audiences that:

• Parents should not try to discourage homosexuality in their children.
• Parents should adopt a "wait and see" attitude, not discourage budding homosexuality. 
   
• Parents should get help for themselves first (to accept their homosexual
  children).
• Homosexual sexual behavior could be "objectively harmful," but that Fr. Nugent couldn't say it was sinful because only God judges that.
• One "cannot give the forming of conscience to any organization including the Church."
• The need for intimacy, closeness, love and romantic bonding may lead to engaging in homosexual behavior as the relationship progresses.

The Teaching Guide (p.7) directs the teacher to the Program Resource (p.36-37) on Sexual Orientation:

"The Catholic Church distinguishes between a transitory homosexual tendency and a more defined homosexual orientation. Medical and behavioral research is still inconclusive as to whether biology, hormones, and genetics create a person's sexual orientation and about what role upbringing, education, environment, and habit might play. In most cases, mature sexual orientation (as opposed to youthful experimentation or infatuation) does not appear to be freely chosen, or is at the very least extraordinarily difficult to change."

"The Catholic Church does not condemn homosexualsor bisexuals, but it does teach that a homosexual orientation is objectively disordered. The Church clearly differentiates between our sexual orientation (whom we are attracted to) and our sexual activity ...

"The Catholic Church celebrates the Sacrament of Matrimony only for heterosexual couples. Marriage is both a "unitive and procreative community of love."... Homosexual relationships are not open to the possibility of creating new life..."

To their discredit, the guru's of the natural family planning (NFP) movement have redefined the "unitive" aspect of marriage to mean the pleasuring of the sexual act. The Church, however, has traditionally taught that "unitive" is the union of husband, wife and God. God, the Giver of Life, is always present in the conjugal act. Having removed God from the act, the unitive is reduced to bodily pleasure, The redefining of "unitive" or pleasure paves the way for justifying homosexual sexual "union." Add to this the big push to indoctrinate even classroom children to learn the "how-to" of NFP as the reliable Catholic birth control. Having established a birth control mentality, "procreation" is pushed to the background and sexual pleasure now takes the forefront in importance. This same message is being fostered in the NFP for children classroom sex programs such as Couple to Couple's New Corinthians Curriculum, Hanna Klaus's Teen STAR, Fr. Richard Hogan's (Priests for Life) programs, including Project Genesis. If the sexual act is primarily the intimate pleasure bond between two people, how can one argue that homosexual acts are so very wrong, especially since no one ever speaks of the sin of Sodom?

The Program Resource continues:

"The Catholic Church protects and will always protect the fundamental right of all human beings to be treated with basic human dignity and respect. For this reason, the Church condemns stereotyping, misdirected humor and outright violence or oppression based on sexual orientation. The Church ministers to persons of all sexual orientations, and provides counseling and support to individuals and family members struggling with issues of sexual identity.

The constant repetition of half-truths in Growing In Love is the omission of truth and gives an unclear picture of what the Church teaches. For a clearer understanding of the Church's position, the Congregation for the Doctrine of the Faith put out a document, On the "Pastoral Care of Homosexual Persons" (1986), not mentioned in Growing In Love which emphasizes the sin and immorality of homosexual acts, as well as, the dangers to the family and others. The Pastoral warns against "any who seek to create confusion regarding the Church's position, and then to use that confusion to their own advantage." It warns against pro-homosexual groups who ignore or try to undermine Church teaching and who have "no intention of abandoning their homosexual behavior." The Pastoral says that one tactic used by homosexual activists is "to protest that any and all criticism ... [is] simply diverse forms of unjust discrimination (n.8-9).

The accompanying vocabulary, as follows, does nothing to ease a student's confusion:
"Sexual orientation is a person's primary feelings of attraction toward persons of the same or the other gender.  Persons who are attracted primarily to those of the other gender have a heterosexual orientation. Persons who are attracted primarily to those of their own gender have a homosexual orientation. Persons who experience a similar degree of attraction for those of their own gender and those of the other gender are said to have bisexual orientation.

"Straight is a term used to refer to persons (male and female) who have a heterosexual orientation.

"Gay is a term used to refer to persons (either male or female) who have a homosexual orientation.

"Lesbian is a term used to refer to women who have a homosexual orientation. The term originally described the companions of the Greek poet Sappho, a woman who had relationships with both men and women and who headed a community of women of the Greek island of Lesbos.

Under "Dealing with sensitive topics" the teacher is instructed:

"The early teen years are often a confusing and anxious time. Puberty begins, and sexual attraction and orientation become very real issues. Young people are very inquisitive about the changes happening to them, making it important to establish a strong and open line of communication with families and teachers. . . The students may be acquainted with peers, family members, or other adults who are gay, lesbian, or bisexual. They may also be wondering about their own sexual orientation." [No wonder they will be wondering!]

"Answering Students' Questions" (PR p. 37) once again asks "I really like someone of my own gender. Does that mean I'm gay?"

The answer given is almost identical to that in both Grade 5, Chapter Seven and Grade Six, Chapter Seven (see pp. 15 & 22 of this issue). The discussion reinforces the idea that physical attraction to one's own gender is merely a "rehearsal for the feelings of real love" and that their "sexuality is still in the process of development" so not to worry.

Let us not forget that these are twelve-year-old children who are not mature enough to have any more than a puppy love interest, that is, if they have not been exposed to Growing In Love or other classroom sex talk. Even though the answer to the Growing In Love question above mentions parent, channeling sexual energy, the wrongness of experimenting with sex and the danger of someone taking advantage, one must remember that the "teacher is the curriculum." Anyone willing to teach this subject matter to twelve-year-olds has an abnormal fixation on sex himself or herself.

The idea of one's sexuality being "in process" and "unformed" comes out of the homo-propaganda. Fr. Robert Nugent, mentioned above uses the same 'wait and see' attitude. So does Fr. Bausch's Becoming a Man book repeatedly recommended by Growing In Love. The twelve year olds will read that Fr. Bausch advises: "If a boy is convinced that he really is gay, it would still be wise for him to wait a bit-maybe till mid twenties-before 'coming out of the closet' and admitting publicly his homosexuality. The reason is that if he (or she) does come out too soon while his sexual identity is still fluid and in formation, he might lock himself into an unfinished pattern and cut off further development" (p. 153). Note that the young person is not discouraged from homosexual behavior, but being cautioned against "coming out." Such wait and see attitude will have the poor young man so deeply entrenched in sinful homosexual behavior, it will be very difficult to change.

Fr. Bausch's says a lot more on "becoming" a homosexual in his book: 
(1) "Homosexuality is not deliberately chosen ... A boy is already that way by  the time he begins to suspect that he's gay.

(2) "Many experts believe that sexual preference may be determined before eight.   [MW Note: NAMBLA the Man-Boy Love Association has as its motto "sex by eight, before it's too late."] 

(3) "Homosexuality is not contagious. You don't become a homosexual by knowing someone who is.

(4) "Homosexuality is not the result of some short-circuited or interrupted development, but seems to always have been a natural form of sexual
development...

(5) "An occasional sexual encounter or activity with another male does not turn you into a homosexual "[p.147]

The "occasional encounter," may be with an experienced homosexual. Homosexuals seek out younger "partners" because they are free of diseases that are so rampant in the homosexual community. It is also a fact that once young boys are molested, they themselves may well become molesters.

Fr. Bausch's textbook removes the idea of sin by redefining or in more modern terms "re-imaging" the story of Sodom and Gomorrah. Fr. Bausch says:

"The Bible gives us a story of Sodom and Gomorrah which has often been interpreted as condemning homosexuality whereas another possibility is that the story is really about condemning gross inhospitality (a major fault in the East.) St. Paul is often quoted as saying that homosexual conduct and being a Christian could not go together and that homosexual acts are "against nature," but another possible translation of those words is that such acts are "not our custom" [pg.146].

The Growing In Love recommended Fr. Bausch book has been approved by Bishops for years and is a standard classroom sex ed text in numerous Catholic middle and high schools. Father's book gives a green light for any sexual activity--same sex or opposite sex. The students will not see any sexual activity as sinful.

It may be important to mention here that among the consultants and reviewers of the Bishop-blessed Growing In Love program, there are many that can be classified as, at least, homosexual friendly. No one who loves children and the Church could ever be a part or approve of this horrendously perverted program, but the Bishops scandalously and disgracefully approved it.

The chapter lesson continues with discussions of sexual development. The text says: "Young adolescents are usually more comfortable with persons of their own age and gender. This does not necessarily mean they have a homosexual orientation" (p. 12). But the seed is planted to encourage twelve-year-old youth to begin to doubt their "orientation.'

To keep sexual attraction ongoing in the minds of students, they are assigned, for one full week to:

"Keep a notebook handy while ... watch[ing] television or videos or read newspapers and magazines.

"Make a note of the times you see sexual attraction presented in the media."
 

The students' psychological self-analyzing 'Journal assignment" is to include:

• What do I like best about being my gender?
• What stereotypes do people have about me?
• What stereotypes do I have about other people?
  
• How do I see sexual attraction presented in the popular media?
• How does this view of sexual attraction differ from what my faith teaches me about its purposes?

Where journal entries are discussed in the Teaching Guide, the teacher is told that the journals are to be personal, not shared with anyone, BUT the teacher sees them. The teacher will read about the inner thoughts of the child. The teacher, if a homosexual or lesbian pedophile, will be able to glean from the journal just what child may be ripe for the plucking.

GRADE SEVEN Chapter Two

The text discusses "Expressions of Love" and affection and the many kinds of love including the corny comparison love of chocolate or pizza. The pizza love quickly changes into "Appropriate Expression of Affection" (PR p. 38).

The students are asked to "share the types of affection they enjoy receiving or the types of affection they enjoy giving" which leads into a discussion of "what constitutes an appropriate loving touch." The twelve-year-old students are to discuss "myths" associated with sexual activity including: whether failure to allow sexual activity to culminate in orgasm causes physical harm, or whether sexual activity is a proof of love, and if you can get pregnant the "first time" (PR p. 38 and FR p. 9).

"Answering Students Questions" for class discussion include the all too familiar class discussion questions which have been repeated since grade five. "What is "French kissing"? What is a "hickey"? What is foreplay"?

If those questions are not enough, there are also the questions in the Family Resource (p.15) that asks questions for twelve-year-olds that include "What is impotence? Is there a corresponding problem for women"?

"Impotence, or erectile dysfunction, in men is the temporary or permanent inability to sustain an erection ... "

(Note:  Mothers' Watch must apologize for the repitition of the gross explicit material, but seeing how it offends adults having to read this again and again makes it even more difficult to imagine how this repetition must be affecting the children.  We can only hope that the majority of teachers will have the decency not to use the explicit content, but who is to know who will or will not.  It is unconscionable to know that this Growing in Love program has the approval of the Bishops and that makes it much more-so dangerous.) 

Here it is, once again the question:

"What is anal sex?

"Anal sex involves the use of the penis, tongue, lips, fingers, or some other object to stimulate the sensitive area around and inside the anus and rectum. Anal sex, while popularly associated with gay men, is sometimes practiced by heterosexual couples and lesbians. Some heterosexual young people believe that anal sex is a harmless substitute for intercourse. However, anal sex carries very high risks of physical injury, infection, and transmission of STD's especially tile HIV virus. Any practice of anal sex outside of consensual use as part of foreplay (preparation for vaginal intercourse) by a married couple is a grave misuse of the gift of sexuality and is therefore sinful."

The U.S. Bishops who approve this travesty should know that any practice of anal sex is sodomy, and sodomy is not foreplay. God help the little children!

As if sodomy how-to's are not enough, Growing In Love and the Bishops scandalously want twelve-year-olds to have images in their minds of sex toys and worse. These questions too, are defined by Growing In Love as having "been developed with fidelity to ... the guidelines for sexuality education presented by Vatican, U.S., and local diocesan offices as "most appropriate" and "most commonly asked by young people" (FR pp. 4,5).

"What are "sex toys"? What is "s and M"?

"So-called "sex toys" are objects used to stimulate the genitals in individual or mutual masturbation. You may have heard references to a dildo, or artificial penis, for example, or the use of a vibrator to massage the genitals. Any artificial devices may only add another layer of dehumanization to masturbation, which in itself separates sexual activity from its God-given meaning. "S and M" stands for sexual practices that rely for sexual gratification on sadism (the need to inflict pain and humiliation on others) and masochism (the need to experience humiliation and pain).

"In adults, these and other nontraditional sexual practices, such as voyeurism (sexual gratification from spying on others), exhibitionism (sexual gratification from exposing one's genitals in public), bestiality (sexual activity with animals) and fetishism (sexual gratification linked to touching or wearing certain objects) are usually signs of emotional immaturity and may lead to psychological problems or criminal behavior. Experimenting with any of these practices is wrong" [FR p.15].

After feeding vulnerable and innocent youth sinful garbage for eight years, Growing In Love finally mentions the words "Occasions of Sin" in the student text, BUT, according to Growing In Love, "An occasion of sin is a situation in which we are more likely to make some bad choices. Unsupervised parties, the presence of drugs and alcohol, and suggestive movies and music are all possible occasions of sin.... Negative peer pressure can lead to sinful and destructive choices" (p. 22). Growing In Love, with all its sex talk, confuses sex with religion and keeps the dear children in a constant occasion of sin.

Here again, after immersing the students in the most perverted discussions, the children are instructed to turn their thoughts to Jesus and write in their "personal journals." The journal entries include:

 "If Jesus were to visit me today, what questions would I ask him especially about love?

"Write your own list of things that love is and love is not."

After filling the minds of twelve-year-old students with disgusting and perverted sexology, what will be on their minds when they try to comply with the above? They will be so confused about what love is. To help cool down the students, the Teaching Guide suggests that soft music be played as the students work on their journals in the classroom. The students are also to be encouraged to add comments, questions, or reflections to their journals on a regular basis, keeping the teacher informed about of the students' innermost thoughts.

GRADE SEVEN Chapter Three

While the students are still reeling from all the sex talk in the previous chapter, the chapter three text is introducing Jesus as fully human" (p. 24). The teacher is to ask the students "What benefit is there in knowing that Jesus has been through the same kinds of things that we have?" (TG p. 24). Omitted from the lesson is that Jesus was like us in all things except sin, but again, see in the next paragraph how Growing In Love's major consultant Fr. Richard Sparks even reinterprets that.

If the teachers for Growing In Love are going to be trained by Growing In Love's major consultant, Fr. Richard Sparks, or by anyone trained by Sparks, parents need to know what he was teaching teachers. Fr. Sparks gave a workshop at the Roger Cardinal Mahoney's annual Religious Education Congress, held in Los Angeles February 15th to 18th, 2001. In talking about Jesus being "fully human" Father began with a scandalous discussion of Mary and Joseph "having sex" (God have mercy) and a filthy-minded scatological reference to Jesus as a baby. Sparks went on to teach teachers such things as the following which we repeat with deep regret and heavy
heart:

•  He [Jesus] had to go through puberty
•  He[Jesus] might even have had a prom date with Mary Magdalene
•  They [Jesus and Mary Magdalene] might have necked a
  little in the back seat of a car. He's like us in all things but sin-necking isn't necessarily a sin. He might have even petted her once or twice-it's like-Oh-wait, wait, yes-now. [Likoudis, Wanderer, 3/22/01, p. 9]
  

The above article on Sparks went on to say that "Touch, including sex, in the right setting, is holy, sacramental, a wonderful gift." Back to the text, in the lesson "To Follow Jesus" the students learn "not to act on every instinct or urge to be fully human" and to "act in ways that bring positive change into peoples lives" (Tx p. 26). The above quotes are "nothing definitions" just as following descriptions of "chastity" and "purity."

"Chastity helps us live with our gender and sexuality in healthy and appropriate ways. "Chastity is a healthy respect for our sexuality as an important part of our identity. "Chastity is not the same as abstinence.... Chastity deals with the whole person.

"Purity, modesty and self-control support the development of chastity. People who possess the virtue of purity express themselves through good works and actions and surround themselves with positive influences" (Tx p. 27).

Those definitions are calculated to say nothing, thus the truth is hidden from our youth. The simplicity of the catechisms of saner times, such as the Baltimore Catechism, defines purity as "the moral virtue which controls our inclination toward sinful pleasures of the body," and chastity as "the virtue of purity in thought, word and act. The chief dangers to the virtue of chastity are: idleness, sinful curiosity, bad companions, drinking, immodest dress, and indecent books, plays, and motion pictures." How much easier that is to understand!

The text again reminds students to "think before you speak" and not to use "slang or inappropriate expressions about a person of another race, culture, gender, or sexual orientation"(p. 32).

The projects for the lesson include "reviewing the lyrics of an) albums you own" making note of "those that are respectful of sexuality and of those that are disrespectful" (Tx p. 33). The teacher is to listen to the kid's radio station to learn the music (TG p. 33).

Once again a project for the students to do in pairs is to "visit someone who is homebound or in a care center" (Tx p. 33). No mention is made of whether students are to have parental consent, or of whom the students might be visiting.

The prayer closing is just more fuzzy busy work as the students are to be given a footprint-shaped sheet of paper "to represent our steps along the way." Each student is to compose a prayer and write it on the footprints. The students are to read their footprint prayer aloud in the class, then take their foot home and "pray them in the coming week" (TG p.31).

GRADE SEVEN Chapter Four

This lesson mentions the Sacraments of Baptism Confirmation, then goes on to talk about vocations and the "common good." "Married people serve the common good by symbolizing God's love and by forming families in which children are born and can grow in love.... Married couples have the freedom to express their love for each other in intercourse... "(Tx p. 38). "Men who choose the priesthood are choosing to commit themselves to the Christian community.... they are celibate, which means they remain unmarried and abstain from sexual intercourse..."(Tx p.39)  Remember when it was enough to simply know that priests didn’t marry.  That priests abstained from sexual intercourse did not need to be mentioned; it is only mentioned here to keep the children constantly thinking about sex.

The lesson continues, again discussing "Sexuality in the Media” in the Program Resource whereby volunteers are to “mention their favorite TV shows, movies, popular songs, or Web sites” and talk about the "attitudes toward sexuality expressed in these favorite media choices"(PR p. 39). Again the students will be tuned into the constant drum of sex in the media.

Growing in Love's Teaching Guide instructs the teacher to familiarize the children with the Eastern Religion practice of Tai chi Chuan, “a form of exercise and personal meditation that originated in China" and consists of "slow, fluid movements to relax the body and the mind and to focus on what its proponents claim to be the chi, or life energy ... By focusing on what is believed to be his or her chi, the person's mind is said to become less cluttered and better able to work through any problems or concerns the person might have." The teacher is then to ask the students if any "practice tai chi and, if so, have them teach the class a simple posture"(TG p. 29).

For thirty years, the Bishops have seen to it that the children do not know the Catholic Faith, leaving room for the introduction of false religions. Growing in Love often references the new age meditation and relaxation in place of prayer. Teacher workshops train the teachers in the use of pseudo-psychological relaxation and guided imagery techniques, popular in the classroom, yet very dangerous as well. Many of these meditations are a form of hypnosis which are said to relax the child and open the mind. However, the hypnotic technique relaxes the conscious mind that guards the subconscious. Having done that the child becomes less critical and more willingly accepts what is being taught.

The following bizarre activity is mixed with prayer for the closing "reflection" as the teacher is instructed to:

"Direct the students to stand in a circle. Toss a ball of yarn or heavy-rope clothesline to one of the students, while you hold onto the end. Have that student hold onto the yarn and toss the ball to someone else until the group has made a yarn web. Have the group test the effects of different individuals' actions on the web. For example, one student might try to step away from the web without letting go of the yarn. Another might pluck the yarn to see how many others feel the vibration. Have the students compare the web and their influence on it to the effect of their daily actions" [TG p.41].

The teacher could also have eight or ten students form the "web on the floor and have another student lie on the web, making his or her body very stiff. The students should be able to raise the web and their friend a few inches off the floor simply by pulling their sections of tile rope tight." While still holding their part of the web, the students recite the prayer in their text about uniting people for the good of others, name petitions and intercessions and pray together the Lord's Prayer (TG p. 41).

GRADE SEVEN Chapter Five

The chapter lesson titled, "The Wonderful Gift" again talks about the sexual drive in the marital relationship and the problems with intercourse outside of marriage. The danger of sexually transmitted diseases and pregnancy, with its anti-life "difficult decisions," are again mentioned. The Program Resource briefly elaborates on the use of different kinds of drugs from alcohol, marijuana, inhalants, heroin, cocaine, and the date rape drug (PR p.41-42).

The sinfulness of engaging in such activities that harm the body is not mentioned. The shallow lesson of the text just tells students "Prayer and participation in the sacraments help us be more open to God's grace.... Participation in the Mass keeps us connected to God and to the Christian community. The Sacrament of Reconciliation is especially important because it gives us a way to recognize and learn from our mistakes and irresponsible choices" (Tx p. 49). What lengths Growing in Love goes to in an effort not to mention sin and not to mention the forgiveness of sin!

While neither the Teaching Guide nor the text discusses STD's, the Teaching Guide directs the teacher to the Program Resource for this information. The lesson includes symptoms, effects and the various types of disease. It also says that "While some birth control methods, such as condoms, provide some protection against disease, they are not completely safe." The teacher is then to take the edge off the lesson, by reminding "the group that information about sexually transmitted disease is not meant to be shared as a scare tactic, but as a reminder that sexual activity outside of marriage carries physical and emotional risks as well as being morally wrong" (PR p. 42). But again unmentioned is the word "sin." Journal entries for this lesson have the students once again listening to messages in the media "about how people should handle their sexual drive."

GRADE SEVEN Chapter Six

This chapter has to do with life issues and reproduction issues. To respect life the students are to "write to legislators to speak out against abortion, euthanasia, the death penalty, and any policies that keep people from meeting basic needs" (Tx p. 57) which could be anything. The teacher is to invite a pro-life speaker on the above issues (TG p.57).

Growing in Love states that the "National Right to Life is the largest group dedicated to ending abortion and euthanasia in the United States. It was organized in the late 1960's with the help from the National Conference of Catholic Bishops."   (TG p.57). Unsaid is that these same Bishops have coddled pro-abortion politicians, and allowed pro-abortion sex programs in the schools. With such "help" from the American Bishops, is it any wonder why these tragedies only multiply? The National Right to Life is housed in a Masonic building in downtown Washington. They sold out long ago. They not only fail to oppose birth control, but the abortifacient Norplant. No wonder Growing in Love gives them accolades.

The text lesson discusses marriage, and again intercourse, and the so-called "Catholic" birth control. The anti-child mentality is furthered as Natural Family Planning (NFP) is introduced with the statement "Married couples also have a responsibility not to have more children than they can take care of"(Tx p. 58). There is no mention that NFP is to be used only for serious reasons. The Program Resource discusses NFP and recommends John and Sheila Kippley's book, The Art of Natural Family Planning. Regarding contraceptives, abortifacients, and surgical sterilization, the Program Resource calls such methods "gravely contrary to tile Church's moral teaching"(p. 45), but again the word sin does not appear.

Almost everyone's heart goes out to a newborn baby. One wants to hold and protect the precious newborn, but there are sex ed books including Growing in Love that describe newborns in horrible terms, as if they were burdensome and not yet human. Growing in Love's  dehumanizing description follows:

"Newborn babies can be scary to hold because they seem so fragile and helpless. Newborns cannot see well, they don't smile, they have no control over their arms and legs, and their neck muscles are not strong enough to support their heads. They have almost no fat under their skin, so they get cold very easily. They need to eat every two to four hours, and they sleep most of the rest of the time" [TG p. 61].

GRADE SEVEN Chapter Seven

Growing in Love has not been teaching Catholic children their Faith, however, they have pictured the newly imported celebration of Kwanza across two pages of the text (Tx p. 64-5) with a short paragraph of explanation from the Teaching Guide (p 64).

The next lesson includes a picture of a horrible tan-colored modern sculpture of Our Blessed Mother. She is seated with her arms outstretched and her large palms facing upward. Her legs are spread far apart and her feet are depicted as very large. An unkempt poor looking garment covers her arms and the rest of her body and there is no veil upon her head. Her face looks old and the expression is more stern than humble (TX p. 66).

The text tells students that they must "respond to events in their lives With maturity" and "appropriate for our age" (Tx p. 66). Once again, the students find "examples of appropriate adolescent behavior from movies, television, music, or popular fiction (TG p. 67).

One of the activities called "Sharing Love" has the now uninhibited students complete unfinished sentences. One can only imagine the variety of answers that could appear especially after students learned that "Sexual attraction draws us to learn a new way to love that is different from the way we love our friends and families" (Tx p. 7).

"When I was younger:
I felt loved when ____
I showed love by ____
Now:
I feel loved when ____
I show love by __
In the future:
I want to show love by __ "[TG p. 70]

The focus of the above, is again and always on the self. Continuing the lesson the students learn to communicate their problems and feelings and make everything all better with "I" messages. The students are to begin: "I feel (name your feeling) when you (name the other person's behavior) because (describe the effect of the behavior on you)" (TG p. 72). This is pure values clarification, and it does nothing to teach the Faith. Historically, it has been the Faith that has kept people in control of their own behavior and influenced others. The past half-century of psychologizing has been an abysmal failure.

In their self-revealing journals the students are to "confess" when they made the "wrong choice." They are also to "name people with whom you now have the closest relationships. How do you appropriately express affection with each of them?" and "make a time line of your life. List your ups and downs and your detours" (Tx p. 73). If students use their journals for confession, they will not think they need the confessional.

For the closing ritual the students are to think of all the people who have taught them how to love. "Have the students write one or two of the names they think of on candle-shaped sheets of paper. [The teacher is then to] Place a large candle in front of a wall or bulletin board with plenty of empty space. Invite the students to hang their paper candles on the wall behind the large candle. When all the candles are in place, gather the students around the candles, light the large candle and read John 13:34 aloud. Invite the students to share petitions or intercession for others. Say the Lord's prayer" [TG p. 71].

GRADE EIGHT Chapter One

The first section begins talking about the messages bombarding youth in movies, TV and magazines about physical perfection telling students that they need to develop their own "self image. " The students will be comparing themselves to media personalities to see how they measure up as they dwell on themselves to detem1ine three characteristics that describe who they are. They are then to "share" what they wrote. Students are to make charts of messages they receive about themselves including negative ones and either read them aloud or report it in their journals. Most youths are becoming very sensitive about their outside appearances at this age, so this activity can be cruel and devastating especially if they are overweight, short, tall, freckled, or already feel unattractive in some way. (TG p. 4-5).

This is all part of the ridiculous self-esteem curriculum. The false openness about oneself and the superficial accepting of classmates is touted as helping students' self esteem and improving classroom behavior. Experimental psychotherapeutic techniques are cruel and potentially dangerous. One need only look at the violence in schools today to see just how dangerous.

It would be far healthier and inspiring for the children emotionally and spiritually to be thinking about saints or Catholics who have been pillars of the Faith. Children need to be brought outside themselves through learning, not locked up inside themselves.

Once again, Growing in Love  teaches about the sameness of gender roles and the differences in genital body parts. The Teaching Guide refers the teacher to the Program Resource (p. 35-6) which describes the reproductive anatomy in increasing detail (similar to the lesson in Grade Four, Chapter One,  in this article) and circumcision, as follows:

"The female reproductive system is entirely internal. The ovaries, located in the abdomen, produce the hormones estrogen, progesterone, and (in small amounts) testosterone. The ovaries also store and release mature egg cells. About once a month from puberty until menopause, an egg cell (ovum) travels into the fallopian tube, where it may be fertilized by a male sperm cell. The fertilized egg then implants itself in the uterus, or womb. Sperm cells enter the female body when semen is ejaculated into the vagina, the opening into the woman's body, by the penis during intercourse. Sperm cells travel up through the cervix, the entrance to the uterus, and into the fallopian tubes, aided by muscle contractions that accompany the female's orgasm.

"Two sets of fleshy folds, the labia minora (inner lips) and labia majora (outer lips) surround the entrance to the vagina. The clitoris, located where the labia come together, is highly sensitive to stimulation. In females urine leaves the body by the urethra, which opens separately from the vagina. The female breasts produce milk to nourish babies. The nipples are also sensitive to stimulation.

"The male reproductive system has both internal and external organs. The testes, two glands located outside the body in the scrotum, produce testosterone. At puberty the testes begin producing sperm cells, which are stored inside the body in the epididymis until they mature. When the penis is stimulated, it becomes firm and erect. This stimulation causes sperm cells to move through the seminal vesicle to the vas deferens, where they are mixed with a fluid call semen from the prostate gland and Cowper's glands. At orgasm semen is ejaculated through the urethra, which leads through the penis to an opening in the glans, or tip. Urine is also carried through the urethra, which leads through the penis to an opening in the glans, or tip. Urine is also carried through the urethra, but during ejaculation urine is prevented from mingling with the semen. The male breasts may be sensitive to stimulation...

"Circumcision is the surgical removal of the foreskin, the retractable sheath of skin that covers the sensitive glans of the penis. For Jewish males circumcision (performed in a ritual ceremony called a bris, when the infant is eight days old) is required as part of the covenant with God. In our culture in the last fifty years, circumcision has been routinely performed on male babies in the hospital, usually the day after birth. However, many non-Jewish parents are choosing to forgo circumcision. There is no difference in erectile function between a circumcised and an uncircumcised penis. When the foreskin is left intact, boys must be instructed in retracting the foreskin and keeping the area under it clean and free from bacteria."

The Program Resource (p. 36) has the male and female reproductive systems and more, pictured and labeled, both exterior and interior body parts. For the male, this includes the nipple, areola, navel, scrotum, penis shaft, penis glans, urethra, testis, epididymis, and vas deferens. A realistic drawing of the circumcised and uncircumcised penis are both shown with the shaft, foreskin and glans labeled. The female drawing has the nipple, areola, breast, navel, fallopian tube, uterus, vulva, labia majora, labia minora, vagina, cervix and ovary and, of course the clitoris. These same pictures appear in the Family Resource in a larger size and in flesh-tone coloration.

Growing in Love's heavy reliance on the media continues as the students are to "work in groups to evaluate the words and images ... [from the] media for its messages about human dignity and how it might affect a person's self image" (TG p. 8).

The Teaching Guide instructs that "the students ... spend one day paying particular attention to messages they receive about appearance from media and from people with whom they interact. Discuss their findings at a subsequent session" (p. 12).

The text tells students that because some people are unaccepted they become "sexually promiscuous ... to feel loved.... [and] [s]ome people develop eating disorders, such as anorexia nervosa or bulimia" (Tx p. 9 and in more detail in the text p. 12).

Eating disorders were unheard of until they were being elaborated on within sex ed programs. Thus, sex ed has probably done more to exacerbate eating disorders among the young than anything else. Social behavioral programs in the classrooms have had disastrous results. Classroom sex ed has sent promiscuous behavior spiraling out of control. Drug abuse prevention programs have only fanned the flames of drug use. Suicides among teens have also increased dramatically since the inception of classroom "death education," later changed to "suicide prevention" education. It is so obvious that whatever social ill the schools attempt to fix has had tragic results.

In a separate project with the family, the students are to: "Watch several commercials and discuss the products being promoted and the masculine and feminine images being portrayed. Share with the class your findings... "
(TX p. 13).

GRADE EIGHT Chapter Two

The second chapter begins with a brief mention of the "Trinity" comparing it to the family, then goes on to weakly discuss the theological virtues and symbols used for Faith, Hope, and Love, (the cross, anchor and heart) (Tx p. 7). Modern Catholic religion programs love symbols because they become a springboard for some classroom activity. Growing in Love's instructions to the teacher are to have the students "create their own symbols for faith, hope and love," then make a banner or poster based on their created symbols and put them on display.

The next lesson switches over to the subject of depression and suicide. One can always find suicide discussed in the multi-grade programs. Suicide "prevention" as it is called is all part of the Bishop-embraced Planned Parenthood anti-life sex education. While the program may be offered as suicide "prevention," it actually puts the idea of suicide into students' minds. The lesson is filled with undertones of the "quality of life" objective. The curriculum is geared to ingrain in youth the idea that if life is without quality it is okay to end it, thus the right to abortion and/or the right to suicide. The text (p. 18) tells students, rather apathetically, that:

"Suicide is one of the leading causes of death among young people. Taking one's own life violates love of self, love of God, and love of others.... Because of the grave state of depression usually involved, the Church docs not make a judgment about the eternal destiny of people who commit suicide."

The text continues saying that conditions leading to suicide may be "addiction to alcohol or other drugs," "breakup of a romantic relationship, the death of a friend or family member," or "family breakup," "sexual abuse," "fear of being homosexual," or "guilt for a past action" (Tx. 18). Growing in Love  gives students many "choices" to “justify" suicide, a dangerous idea to put in the mind of thirteen-year-olds, an age when a child is often more sensitive than sensible.

For background on the Church teaching about suicide, the teacher is given only numerical reference (2280-2283) to the Catechism of yhe Catholic Church (TG p. 18). No actual quotes from the Catechism are given. Nor do Teaching Guide questions refer students to the Catechism. The Growing in Love lesson is a radical departure from the Catechism of the Catholic Church that states:

"Everyone is responsible for his life before God who has given it to him It is God who remains the sovereign Master of life. We are obliged to accept life gratefully and preserve it for His honor and the salvation of our souls. We are stewards, not owners, of the life God has entrusted to us. It is not ours to dispose of." (#2280)

Again the chapter switches, to a ridiculous, touchy-feely discussion on "hugs" seemingly just thrown in. The text (p. 22) tells the students:
"Psychologists insist that every human needs at least four hugs or gestures of warm affirmation every day just to ensure survival as a healthy being, and twelve or more daily to promote growth as a loving person.... hugs can nourish our bodies, minds, and spirits."

So if parents aren't the "huggy" type, then what? Is a child neglected if they don't receive a dozen hugs a day from parents? Is this another reason for suicide?

GRADE EIGHT Chapter Three

Students will have a hard time escaping the sexual curiosities that have been fueled by Growing in Love since kindergarten. Therefore, the lesson goes into a discussion on abortion and natural family planning which says: "If the couple chooses abortion, they are saying no to the gift of God's love in that child. They are ending the life of their child"  (note words:  "ending life," not killing baby) (Tx p. 29).

The Teaching Guide says abortion is a violation of the Fifth Commandment, but doesn't mention what the Fifth Commandment says. (again killing not mentioned). While Growing in Love does say abortion is wrong, it then gives those who have an abortion an out. 1t says "Unfortunately many pregnant teens are pressured by friends and even parents to have abortions." Growing in Love then presents an out-of-context quote from the Gospel of Life where it says: "Sometimes the woman is subjected to such strong pressure that she feels psychologically forced to have an abortion: certainly in this case moral responsibility lies particularly with those who have directly or indirectly obliged her to have an abortion" (n. 59) (TG p. 29). Out of the entire 167-page Gospel of Life document, this was the one sentence Growing in Love chose.

Students are also to discuss "some other ways besides sexual intercourse by which a married couple might express their love for each other" (TG p. 29). Considering that the students have already learned about oral and anal sex as "foreplay," it is not hard to guess just what discussions might ensue or just what the students may take away from those discussions.

The students will once again discuss Natural Family Planning. Students will be given the NFPer's favorite line that when practicing natural birth control "married couples ... find that intimacy is increased by their consciousness of the fertility cycle and by the freedom to develop a wide range of expressions of love during periods of abstinence" (PR p. 37 and FR p. 9). Don't forget, Growing in Love will have already given the children many perverse suggestions for the "range of expressions" of love, including oral and anal sex. Growing in Love again refers to The Art of Natural Family Planning by John and Sheila Kippley already mentioned.
(PR p.38).

The students are to read aloud a prayer in the student text (p. 31) that is taken from the Church of England's Anglican, The Book of Common Prayer. The students then divide into three groups and write their own prayers. Afterwards, the students gather in a circle and pray their prayers (TG p. 31).

The eighth grade chapters each consist of a section called "Projects," perhaps to go along with the idea of service projects before Confirmation that are now being required. To show just how goofy the prescribed activities in GIL can be, the students are to "Challenge each member of your family to do something extra in the corning week to express love to another family member" (p. 33). What family members are to be part of the "challenge?" For parents, it is often a "challenge" to get thirteen-year-olds to do their own assigned chores. Moms will just love it when their 8th grader comes home and says, "Hey mom, for our GIL class project, I'm supposed to 'challenge' you to do the dishes for me this week and I'm to get dad to mow the lawn and my sister to" ... and so on.

The project section for the class is to invite people of various vocations to be a panel and address the class about chastity.

In the meantime students answer in their journals: "What standards do you have regarding your relationships? What are your limits? What will you and won't you do for a friend?

Would your parents agree with your standards? Would God agree?" (Tx p. 33). God has absolutes regarding behavior and they are called the Ten Commandments, not "standards." GIL here seems to be allowing children to set limits, and perhaps justify sin under tile rules of their own standards.

GRADE EIGHT Chapter Four

Students read in their texts (p. 35) that "an exclusive relationship, peers, and the media may pressure you to become involved in sexual activity that is inappropriate." Certainly the question that goes begging in the above statement from Growing in Love  is just what does Growing in Love consider 'appropriate' sexual activity for thirteen-year~olds? The text goes on to say "sexual intercourse may lead to pregnancy and to contracting sexually transmitted diseases," but sin remains unmentioned.

The text tells students that "Sexual intimacy before marriage can limit one's choices. Pregnancy can lead to the couple feeling pressured to marry. Feelings of guilt or the false sense of security in a unmarried sexual relationship may cause one to reject other vocational choices or the choice of another as a marriage partner" (p. 36). Here again, no mention of the sin of fornication, just tile terrible burden that pregnancy is. These negative confining ideas about pregnancy are not safeguarding purity and virginity, but teaching youth that children are burdens, not God's blessings that they truly are.

The next section of the chapter is titled, "Reaching Out" and tells the students that "We can look for opportunities to make a difference in the world" (p 38). The teacher here will have the lead regarding what social issue may be presented. The Teaching Guide gives a little glowing background on the very liberal Pax Christi calling it "a Catholic organization devoted to creating a peaceful world community." The students are provided with addresses and Internet addresses of federal government policy makers including the President, the Secretaries of Defense, Education, Health and Human Services, the Environmental Protection Agency, the House and Senate. Again political letter writing, often an assignment in multi-grade sex programs, is part of the values clarification methodology whereby the students are to "act on their own chosen values."

Listed also as a "project" (TG p. 43), the students are to:

"Find out what issues your state and national legislators are considering. Discuss the issues with your group and decide whether or not the accompanying legislation is based on Christian values. Write letters to the legislators expressing the views of your group."

For a classroom "reflection" or ritual assignment, students are to each plant seeds in their own cup filled with potting soil and write on their cup one of the qualities mentioned in the St. Francis prayer that they "would most like to plant in their lives" (TG p. 41). This activity becomes part of the prayer ritual at tile end of the class. The students, through their journals, are to "Describe one of your family's rituals."

GRADE EIGHT Chapter Five

Growing in Love again shows a picture of a teen girl sitting in front of what appears to be an altar and opposite a priest with his hand extended as if giving her a blessing. The caption asks: "How can you use the Sacrament of Reconciliation to grow in holiness?" (Tx p. 45).

The lesson discusses "sin and holiness." Using the Biblical story (John 8:1-11) of the woman caught in adultery, the text talks about being sorry for sin and says that:

"People who have had sexual intercourse outside of marriage can choose to practice what is sometimes called secondary virginity. They can abstain from any future non-marital sexual activity. They can 'go and sin no more'" (Tx p. 45). The text is very soft in its discussion of sin where it is mentioned at all. Parents need to help children guard their primary virginity by working to have Growing in Love and all sex ed removed from the classroom and there will be no need for the so-called "secondary virginity."

The lesson goes on to talk about depersonalization, the treating of people as objects. The text discusses prostitution, pornography and adultery. Growing in Love says, "pornography is a grave offense against chastity," "prostitution is an extreme example of depersonalization," and "adultery is sexual infidelity and is always sinful" (Tx p. 47). It is interesting to note that neither prostitution nor pomography are called sinful, only adultery.

The Program Resource discussion is on "Genital Sexuality" and includes the following:

"Myth: Masturbation and oral or anal sex are less dangerous than sexual intercourse and therefore acceptable behavior for teens. Truth: People think that just because an action doesn't involve the opportunity for a pregnancy, it's acceptable. First of all, the Catholic Church teaches that the only relationship in which genital sexuality is appropriate is that of a married couple. Second, couples who engage in oral and anal sex still risk the transfer of sexually transmitted diseases, so it is certainly not safe.

"Myth: "The Church is just being old-fashioned." Truth: If we gauge what is morally acceptable from many of the messages often television or movies, adultery and premarital sex have indeed become acceptable and common. But the media have a different priority than we do. Their job is to sell a product, and sex sells. The media is constantly trying to exploit our weaknesses as consumers, whether it's convincing us that we need to have a perfect body to be socially acceptable, or whether it's feeding our sexual urges to sell us movies or perfume.

Common decency alone would say that any discussion of oral and anal sex is disgusting and as St. Paul says, "But fornication, and all uncleanness ... let it not so much as be named among you, as becometh saints (Eph. 5:3). There is absolutely no reason to mention such in the public forum of a classroom except to continue to familiarize the students with such acts.

The Clinton era made the subject of oral sex public conversation as he defended his adulterous perverted encounters. In what was to become the most quoted phrase of his administration, Clinton did not consider oral sex as sex when he claimed that "I did not have not sexual relations with that woman."

Oral sex has been redefined as the new abstinence and is tragically, but not surprisingly becoming widespread. The proliferation of openness regarding discussions of oral sex seems to be part of the planned demoralization of youth introduced by Planned Parenthood and proliferated by Bishops in Catholic schools.

The students are to have their memories refreshed again regarding the following "students'" questions: What is "French kissing"? What is a "hickey"?

The answer to the above question is the same as that in Grade Five, Chapter Three and Grade Six, Chapter Seven, pp. 10 & 21 of this issue.

"What is foreplay?

God designed the human body to be very sensitive to pleasurable feelings. Foreplay is the kissing, hugging, and sexual touching that leads to intercourse. Through foreplay, the husband and wife increase each other's pleasurable feelings and communicate their desire. Foreplay helps prepare bodies of both partners for intercourse. It encourages the erection of the man's penis and the softening and moistening of the woman's vagina. When separated from its natural connection to married lovemaking, foreplay becomes a misuse of God's gift of sexuality and is objectively sinful. That is why the Catholic Church asks young people and those who have made a commitment to single life to abstain from the kind of intimate kissing and touching (sometimes called petting) that marks foreplay" [PR p.40].

Remember that GIL has also referred to anal sex as foreplay in Grade 7, Chapter 2, (see p 26 of this article).

The text discusses sexual abuse and rape. It includes a list of steps to "stay safe from rape" which cautions about un-chaperoned parties, places where drugs are present and saying "No." But then Growing in Love says: "Fight back if it is prudent and nothing else is working. Don't fight back if that would endanger you with further violence" (p. 49). Growing in Love does not mention even mention to scream. If someone is about to harm a person, the best reaction is to scream. According to those in law enforcement, it is also important to fight back, because when someone is committing an act as vile as rape, there is no telling what that person will do next.  For Growing in Love to advise submission seems to favor the attacker, not the victim.

Interestingly, Growing in Love goes on to discuss sexual harassment saying: "We can stand up to sexual harassment by reporting individuals who try to abuse us with sexual language and taunting" (Tx p. 49) Well now! Hasn't Growing in Love been taunting impressionable youth with sexual language since kindergarten? Or are there exceptions in the law that excuse sexual harassment in an educational setting? (Pornography is acceptable under many state laws when labeled educational, scientific or artistic. But do these exclusions also effect sexual harassment laws? Maybe it's time parents sued schools for sexually harassing their children!)

Once again Growing in Love is putting the idea of child abuse in the minds of the children. The text says that, "whether the abuse is life-threatening or not, physical, mental or sexual abuse is wrong and dangerous and should be reported" (Tx p. 52). When parents think of child abuse, they think of bruised bodies, or sexually molested children, and certainly parents would want to see such abuse reported. Who wouldn't? But when physical and mental child abuse are undefined, any parent could be suspect. To help students to indicate parents as abusers, the Growing in Love Teaching Guide instructs the teacher to "Contact a family services agency, and invite a speaker on the issue of family violence (p. 52). Such speakers may talk to the children about being spanked or slapped by parents. Many at thirteen may need and deserve a proper slap from time to time. But for a student to innocently mention this to a social service worker could be construed as abuse. Furthermore, mental abuse has no definition and may be left to the discretion of the social services worker to define.

Even the Catechism of the Catholic Church teaches, under "duties of parents," that children need to be guided and corrected: "He who loves his son will not spare the rod ... He who disciplines his son will profit by him (Sir 30: 1-2) (n. 2223).

GRADE EIGHT Chapter Six

Chapter Six reinforces the notion of abuse in families. The text tells the students that: "Children are not possessions of their parents. They belong to God and are entrusted to their parents' care (p. 56). While children may not be possessions, they certainly owe obedience to parents. The first three Commandments teach us to honor God. The very next Commandment after honoring God is, "Honor thy father and thy mother." God not only places honor to parents just below Himself, but is the only Commandment with a promise "that your days may be long in the land which the Lord your God gives to you" (Ex 20: 12). The Growing in Love students learn none of this. Instead, the children's minds are filled with the constant repetition of troubled and abusive families.

The Teaching Guide tells the teacher:

"Discuss with the students the difference between a mistake in judgment by a parent or guardian and a deliberate cruel act or even a pattern of neglect or abuse. Remind the students that abuse can take many forms including verbal and psychological" (p. 56).

How will the teacher address the issue of verbal and psychological abuse by parents? Will students be led to believe that parents who raise their voices (yell) at their unruly children are to be dubbed an abuser?

The following page of the text then discusses "sibling rivalry" and the teacher is to: "Ask the students to write letters of advice to a young person who is experiencing sibling rivalry. Ask the students to share their letters and note any similarities or differences in the advice they offer" (p. 57).

Growing in Love is taking the students from one bad situation to the next, as the next topic is "domestic violence." Although the children are to be told that "some conflict is normal in families" (Tx p. 58), Growing in Love says that there is a "difference between domestic violence and a nonviolent disagreement. Students need to know that domestic violence is not acceptable behavior" (TG p 58). Growing in Love can do nothing to help families that are truly abusive, but the schools could offer wonderful examples through stories of good intact families. Good inspiring stories give young people hope, whereby Growing in Love's maudlin curriculum creates and fosters only despair. To add to the depressive chapter, the students are to "write on small slips of paper topics a family might argue about. Have teams of students role-play some of the arguements. Ask some to show healthy conflict resolution and others to show destructive conflict" (TG p. 59).

Page 61 of the text pictures artwork representing what the Teaching Guide called an "idealized family." The melancholy picture is done in drab gold/bronze with dull shades of blue. No mother figure is included only three children and, a father figure holding two dolls. In most art, family life is generally portrayed as happy and active, but the Growing in Love choice of art is dim and somber artfully putting the family in a bad light.   The students are to dwell on this picture and use it as an example to "create pictures that emphasize the mystery hidden in family life."

Family conflict is again revisited in the chapter "Projects." As a home assignment with the family, the students are to "Make up some hypothetical conflicts between family members. Write each on a piece of paper, fold the paper, and place it in a bowl, and ask a family member or two to role-play the problem" (Tx p. 63). This is an outrageous activity that seems to be more inclined to create family conflict. As if this were not enough, when the student gets to class, they are to be invited to role-play the family conflicts they made up (TG p. 63).

Another "Project" in this chapter is that of learning "what resources are available...for families who are suffering from abuse, neglect, or domestic violence.

GRADE EIGHT Chapter Seven

The last chapter mentions "Works of Mercy." A photo of the very liberal Cardinal Bemardin (deceased) distributing communion to prisoners is used to demonstrate a spiritual work of mercy (Tx p. 69). The text features a quote from Dietrich Bonhoeffer (p. 71) and the Teaching Guide tells the story of Bonhoeffer, a leader of the German Evangelical Church who opposed Nazism (p. 71). The students are to "write prayers inspired by Bonhoeffer's quote and from Isaiah 11:1-9," which the students look up. The students then share their prayers inspired by the Protestant.

The "child's questions" from the Family Resource which is also the companion to the Program Resource used in the classroom contains the following:

The answers to the questions: "What does 'losing your virginity' mean?" and "What is 'secondary virginity'?" are identical to what is found in Grade six, Chapter four.  The answer includes a lot of detail about the hyman and how it may be preforated by sporting activities and then casually states: 

 "A woman whose hymen remains intact until her first experience of sexual intercourse may experience some discomfort and slight bleeding when the penis is inserted, but feelings of sexual pleasure and excitement (especially if the experience takes place within a caring and committed relationship) compensate for the discomfort. The Church's teaching on reserving sexual intercourse for marriage promotes making the first sexual experience a deeply personal gift of oneself in loving intimacy."

What the above answer failed to say is that any intercourse outside of marriage is sinful. In sex education books, discussing the hymen is commonplace. Thinking about this makes one wonder whether this is subtly telling the girl that her husband will not know whether she is a virgin or not, so it's not a real big deal if she does not wait. The answer continues with other perverse suggestions:

"Some people believe that engaging in sexual activities other than intercourse (such as oral or anal sex, whether heterosexual or homosexual) outside of marriage is okay because these activities don't "technically" violate virginity. But being a virgin is not just a technical or physical state. Intimate sexual activity, even if it does not include intercourse, is reserved for the committed union of a man and woman in marriage. A person who is the victim of a sexual assault or molestation remains a virgin regardless of his or her physical experience, because the self-giving for which sexual intimacy was designed did not occur.

How disgusting! Those other "activities" are non-coital carnal copulation or sodomy. Growing in Love, plays around with technicalities, just like the hymen, technically who will know whether a girl is a virgin. Sodomy is carnal copulation. Why say that virginity is not a "technical or physical" state as if it is okay to test "how far one can go" and if intercourse wasn't "planned," virginity is not lost.

St. Maria Goretti gave her life to protect her purity and virginity. How would the Growing in Love authors explain that?

Growing in Love's answer continues:

"So-called 'secondary virginity' is a voluntary promise, made by a person who has been sexually active prematurely, to abstain from sexual intercourse until marriage. Many young people find it difficult to withstand the pressure from peers and society to become sexually active at an early age. Or they may be so driven by curiosity about the mystery of sexuality that they experiment. These actions are morally wrong. People who engage in premarital sex risk pregnancy or STD infection. But people are capable of changing their lives for the better. It takes courage to turn your life around, but restoring God's great gift of sexual intimacy to its rightful place within marriage is worth the effort.

There is no "secondary virginity." That is just a made-up label to make young girls who have fallen from grace feel good. It was an invented term because the fruits of classroom sex education led so many astray. It is the sex educators' way of giving youth a second chance, but girls who have lost their virginity know it, and need the Sacrament of Penance. It is sad when virginity is prematurely lost, but all is not lost. Just as the woman at the well, through the Sacrament of Penance, one can be restored to God's good graces. Those who have lost their virginity can be reconciled to Our Lord, as was the adulterous woman at the well, and can "Go and now sin no more" (John 8:11).

There is an obligation to guard innocence and purity. The Catechism of the Catholic Church (n. 2517) says:

"The heart is at the seat of moral personality: 'Out of the heart come evil thoughts, murder, adultery, fornication ... ' (Mt. 15:19). The struggle against carnal covetousness entails purifying the heart and practicing temperance: Remain simple and innocent, and you will be like little children who do not know the evil that destroys man's life."

Tragically Growing in Love systematically destroys simplicity, innocence and purity of heart instead of offering the bountiful teaching of the Faith which promotes a prayerful and grace-filled life.

Once again the "child's questions" in Growing in Love repeats the answers to "What is anal sex," "sex toys," and "'s' and 'M'." This is just too gross to keep repeating.  The answers to these questions are identical to those in Grade Seven Chapter two of this article.

Young people and adults alike do not need to see a murder committed or read all the gory details to know that it is wrong. The Commandment "Thou shalt not kill" is enough. Likewise, children do not need to know every sinful sexual depravity. "Thou shalt not commit adultery" that teaches one purity in actions is enough. Descriptions of sexual perversions are very dangerous. It puts despicable thoughts into the mind of a child that cannot be erased.

There you have it, nine years of the Bishop-blessed Growing in Love program with its bombardment of sexology lessons that will scandalize the children and strip them of every vestige of innocence, purity and wholesomeness.  Growing in Love has twisted the Truths of the Catholic Faith so that it is secular, not Magisterial. Growing in Love has robbed the Catholic Faith of all its beauty and reduced the religion to a social rather than spiritual institution. Growing in Love will have disastrous effects on a child's well being and need for Truth. Beautiful Catholic rituals and prayer have been shoved aside and replaced with a variety of spurious secularistic rituals, many borrowing from Eastern religious practices. During those same nine years the values clarification methodology with its psychological manipulation created a false sense of self with only a superficial attachment to the Faith.

Growing in Love is an abomination and dangerous to children and the future of the Church. Such scandal goes against the dignity of persons and is a sin against the Fifth Commandment which is best explained by the Catechism of the Catholic Church.

"Scandal is an attitude or behavior which leads another to do evil. The person who gives scandal becomes his neighbor's tempter. He damages virtue and integrity; he may even draw his brother into spiritual death. Scandal is a grave offense if by deed or omission another is deliberately led into a grave offense (n. 2284).

'Scandal takes on a particular gravity by reason of the authority of those who cause it or the weakness of those who are scandalized. It prompted our Lord to utter this curse: "Whoever causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone fastened round his neck and to be drowned in the depth of the sea" ( Mt 18:6; cf 1 Cor 8: 1 0-13). Scandal is grave when given by those who by nature or office are obliged to teach and educate others. Jesus reproaches the scribes and Pharisees on this account he likens them to wolves in sheep's clothing" (Cf Mt 7: 15) (n 2285).

May God open the eyes and hearts of the Bishops to see the evil they have called good. Jesus have mercy!

Permission is granted by Mothers' Watch to those wishing to copy and distribute articles in this issue. However, we ask that they be reprinted without changes. If articles appear in other publications, Mothers' Watch would appreciate a copy.