by Fr. Volodymyr Zablotskyy
Holy Trinity Orthodox Church, Yonkers, NY
As more Orthodox parishes explore new approaches to Christian formation for children, many are asking about the Catechesis of the Good Shepherd (CGS). At Holy Trinity Orthodox Church in Yonkers, we’ve worked with this model for several years, and we’ve learned a great deal in the process. What follows is a reflection I wrote to share our experience: the blessings, the complexities, and the discernment required. I offer it in the spirit of brotherly transparency and hope it’s helpful to those considering this path.
Over the past few months, I’ve received several inquiries from fellow clergy about the Catechesis of the Good Shepherd (CGS), a program we’ve offered here at Holy Trinity for several years. I’d like to offer a few reflections—not as an endorsement or a warning, but as a brother priest trying to be transparent about the joys and growing pains of implementing CGS in an Orthodox parish.
1. CGS brings beauty—and requires adaptation.
Rooted in the Montessori tradition and developed in Roman Catholic and some Anglican settings, CGS places a strong emphasis on silence, wonder, and the child’s innate sense of God. This contemplative atmosphere has offered moments of real grace. That said, the theological underpinnings of CGS were not written with Orthodox sacramentality, ecclesiology, or liturgical rhythm in mind. Using it fruitfully requires ongoing discernment and often a good deal of reinterpretation. It cannot be simply imported wholesale.
2. The program is materially demanding.
CGS depends on a carefully prepared environment—the “Atrium”—and a host of handmade or purchased materials. These requirements are not insignificant in terms of cost, space, and upkeep. For small parishes or those with limited classroom space, this can pose a real challenge.
3. It calls for well-formed, spiritually mature catechists.
Training for CGS catechists is intensive and not always consistent in content or theological lens. In our experience, the most fruitful sessions have been those led by individuals who are not only trained in the method but also deeply grounded in Orthodox theology and parish life. Without this foundation, even well-intentioned catechists can unintentionally introduce confusion or disconnection from the liturgical and ascetical ethos of the Church.
4. It can shift parish dynamics in unexpected ways.
Because CGS is a highly structured and self-contained system, it sometimes develops its own “culture” within a parish. This can be life-giving when in harmony with parish life—but it can also create tension when expectations or styles of communication diverge. Ongoing communication, clarity about roles, and strong pastoral oversight are essential.
5. It’s not for every parish—and that’s okay.
There’s a quiet temptation, especially among those who’ve seen CGS in action, to view it as the gold standard of Orthodox formation. While it has its strengths, it is not the only—or even always the best—path for every community. The Church’s own liturgical cycle, life in the home, and regular loving instruction remain our deepest sources of formation.
In short: If you’re considering CGS, do so slowly. Make sure it’s a fit for your community’s resources, theology, and pastoral culture. And feel free to reach out. We’re still learning ourselves—and sometimes that, too, is the catechesis.
