I-witness to the Word Growing in Love Student_s Manual

WITNESS TO

THE WORD

Growing in Love

A Student’s Textbook

Esperidion S. Abellana, MA ReEd

Fr. Magdaleno F. Fabiosa, SVD

Sr. Mary Martha N. Fe, OSF, MAEd ReEd

Marilou M. Mandawe, MA PM

Jocelyn E. Tagaro, MA ReEd

For the exclusive use of the member schools and universities of the

Divine Word Educational Associations (DWEA)

University of San Carlos Press USC, Cebu City

Philippines

“I have come to bring fire upon the earth and how I wish it were already kindled.” (Lk. 12:49)

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“In the beginning was the Word. And the Word was with God and the Word was God;

he was in the beginning with God.

All things were made through him and without him nothing came to be.

Whatever has come to be, found life in him, life which for humans was also light.

Light that shines in the dark: light that darkness could not overcome.

A man came, sent by God;

his name was John. He came to bear witness, as a witness to introduce the Light

So that all might believe through him. He was not the light but a witness to introduce the Light.

For the light was coming into the world, the true light that enlightens everyone.

He was already in the world and through him the world was made, the very world that did not know him.

He came to his own,

yet his own people did not receive him; but all who have received him

he empowers to become children of God for they believe in his Name.

These are born, but without seed or carnal desire or will of man:

they are born of God.

And the Word was made flesh; he had his tent pitched among us,

and we have seen his Glory, the Glory of the only Son coming from the Father:

fullness of truth and loving-kindness.

John bore witness to him openly, saying: This is the one who comes after me,

but he is already ahead of me for he was before me.

From his fullness we have all received, favor upon favor.

For God had given us the law through Moses,

but Truth and Loving-kindness came through Jesus Christ. No one has ever seen God,

but God-the-Only-Son made him known: the one who is in and with the Father.” (Jn. 1:1-18)

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MESSAGE FROM THE AUTHORS

Our Dear Students:

To express what is deep in our hearts, we will take the following short true story as take-off. A college instructor who was a fresh graduate started teaching in one of the universities run by the SVDs. In one of his classes, he once asked his students, “What is the deepest desire of your heart? Corroborating his conviction that human persons are basically good, he found out that the overwhelming majority gave answers which may be described as abstract, intangible and profound realities such as to be happy, to achieve world peace, to succeed in life as well as to give and receive love. These responses he found so heartwarming. After all, he said to himself, “Stretched before me is a fertile ground where the seed of God’s word can take deeper roots, eventually grow, and produce a hundredfold or even much more”. With this thought, he wounded up the session by saying, “Class, in the tug-of-war deep within us between good and evil, it is always the former that prevails.”

At the end of the class, still on the upbeat, he headed towards the faculty room when a group of guys accosted him. The most aggressive among them said, “Sir, the deepest desire of my heart, of our hearts is to join a fraternity. To join a frat is exciting especially when you experience hazing. So the deepest desire of our hearts is to hurt and experience being hurt.” Taken aback by such a statement, the teacher became speechless as he had been many times before when confronted with straightforward questions by students that demand immediate and yet profound answers. After he silently invoked the presence of the Holy Spirit, as he is accustomed to doing during moments of crisis, insights into the issue of joining fraternities dawned on him. Then, he asked lots of corollary questions and the students willingly answered until what originally started as a sort of provocation ended up as a sharing of life stories. The most aggressive of them was the most open about his problem with his parents. He was abandoned by his father when he was five. Then five years later, his mother went abroad and lived with a foreigner. He was then left under the charge of his grandmother. As teardrops trickled down his cheeks, the rest of the guys became very silent as if they were hearing the sound of silence for the first time. This story suggests that some young people of today are sometimes grappling with their true feelings. Instead of coming to terms with the need for love, be it from family or friends or special someone, they entertain negative thoughts about themselves.

It is for no more and no less than growing in love as the reason why this course, “Witness to the Word” is introduced. But what kind of love is being referred to here? Whether it is love for others such as family and friends or love for the country or whatever kind of love, so long as it is that kind of love that reflects in some ways the unconditional love the Triune God has within himself and towards his creation. In and through this kind of love, we each need to grow and

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mature. Using the lens of faith, we can best understand this love within the mission of the Trinity in and for the world. Out of love, God the Father sent his son into this world so that those who believe in him may not die but may have eternal life (Jn. 3:16). This son of the Father, Jesus Christ is the Word spoken of in this verse: “In the beginning was the Word. And the Word was with God and the Word was God; He was in the beginning with God… And the Word became flesh; he had His tent pitched among us” (Jn. 1:1-2, 14).

To this Word who has pitched His tent among us, we are in our hearts deeply beckoned to witness. Being a witness to the Word is the mark, the identity not only of every member of the Society of the Divine Word (SVD) and every lay partner of the SVDs like you our dear students but also of every Christian. In a nutshell, becoming a witness means reflecting in our own modes of being and doing the unconditional love of God as manifested in the person and mission of Jesus Christ. This mission of witnessing has all the more become urgent in today’s materialistic world so pervaded by, in the language of St. Arnold Janssen, the “darkness of sin and the night of unbelief”.

With such an identity of every SVD and of every Christian, the Divine Word Educational Association (DWEA) of which your school is a member would like to see well-nurtured in all SVD educational institutions all over the Philippines and the respective communities to which these institutions belong. To address this concern, we the members of the “Witness to the Word” working team: Mr. Esperidion S. Abellana, Fr. Magdaleno F. Fabiosa, SVD, Sr. Mary Martha Fe, OSF, Mrs. Marilou M. Mandawe, and Mrs. Jocelyn E. Tagaro expended all our physical and psycho-emotional efforts so that we can come up with this book entitled, “Witness to the Word, Growing in Love”. As the title suggests, this course provides you with avenues and opportunities so that in your own pace and unique ways you can wholeheartedly respond to the call of the triune God deep in our hearts to love, to become the person God has created you to be – to become like the Word, his Son who is the perfect image of himself (Col. 1:15).

This book consists of many learning episodes designed in such ways that the love story between God and his people in its entirety specifically from the creation scene down to the experience of the people of God in the Old and New Testaments can be more or less covered. The last part of the course highlights the missionary vision and activities of the SVDs as the specific setting within which the love of God can be understood and experienced. Each learning episode has two major parts. Whereas the first gives the contents in summary form, the second presents the learning engagements labeled as “Witness to the Word Growing in Love Portfolio”. The three types of learning engagements merit special attention. Placed right after the symbolic Photo of a human mind/brain/head are activities meant to help you grow in knowledge and understanding about the topic at hand. Why should these activities be undertaken by you? It is because in loving, you cannot but take into account the great role of knowing. As the saying goes, “You cannot love someone you do not know”. The second set of activities which you need to engage in pertains to “matters of the heart” which in this context concerns with religious values and feelings such as trust, piety, and gratitude expressed and nurtured through prayers, the

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sacraments, celebrations, and other related activities. These values and feelings are supposed to have stemmed, as they should be, from the mind/head, that is, one’s knowledge and understanding. Whatever it is that you have perceived in your mind and nurtured in your heart, you are supposed to translate it into action. That is why, the last set of activities, following immediately the Photo of hands is provided. So, you see all the learning engagements are intended to assist you in growing in a holistic manner. Love after all is holistic. It is inclusive.

To bring to a close this section, let us revert to the college instructor’s experience. After around 20 years of teaching, he encountered another student who he would like to describe as polite and respectful. This student would always help him in erasing the writings of the board. He would always share his personal story with the teacher. In one of his sharings, the teacher learned that he has never succumbed to the temptation of taking drugs and being addicted to computer games and other negative stuff which many of the students in the same boarding house where he was temporary staying have resorted to. So, the teacher asked this question, “Why are you so strong? What is the reason why you have remained uninfluenced by your co-boarders?” His answer was: “My father really loves me.” “Wow! You are so blessed to have a loving father. What is the name of your father?” To the teacher’s surprise, the father of this student was his student around 20 years ago – the one who thought that to hurt and be hurt was what he really desires. The teacher realized that this father who was once his student made a decision to witness to the Word in the very concrete situation where he found himself. When he decided to forgive, the miracle took place. He was empowered by love to become the person he was meant to be. Love drove away his fear (1 Jn. 4:18).

Our beloved students, with this course, may you embark on the journey you must!

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CONTENTS

LEARNING EPISODE 1: THE WORD OF GOD IN THE LIGHT OF THE OLD TESTAMENT 8 Learning Encounter 1: Introduction – Understanding the Word as Dabar in the Old Testament and as Logos in the Gospel According to St. John 9

Learning Encounter 2: The Image and Likeness of the Triune God

as Reflected in the Nature of Humans 16

Learning Encounter 3: The Image and Likeness of the Triune God in Humans as Destroyed by Humans Themselves 21

Learning Encounter 4: The Intervention of the Triune God

in the Life of Abraham 29

Learning Encounter 5: The Intervention of the Triune God through the Mission of Selected Prophets 35

Learning Encounter 6: God’s Intervention in the Old Testament: Salient Points 44

LEARNING EPISODE 2: THE WORD OF GOD WHO BECAME FLESH IN THE NEW TESTAMENT 58 Learning Encounter 7: Jesus Christ: the Word Who Reveals God 59

Learning Encounter 8: Jesus Christ: the Word Who Reveals the Human 65

Learning Encounter 9: Jesus Christ, the Word Who Brought Salvation-

the Galilean Crisis and the Death of Jesus 72

Learning Encounter 10: Jesus Christ, the Word Glorified 82

LEARNING EPISODE 3: WITNESSING TO THE WORD IN THE WORLD THROUGH THE HOLY SPIRIT 86

Learning Encounter 11: God’s Continuing Accompaniment in the Church 87 Learning Encounter 12: Interest in and Living the Word of God in the World Today 90

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Learning Encounter 13: When the Word Becomes Life 95

Learning Encounter 14: The Church’s Mission of Christian Witness 103 Learning Encounter 15: Witnessing through Prophetic Dialogue with Different Dialogue Partners 113

Learning Encounter 16: Communication as a Characteristic Dimension in Prophetic Dialogue 120 Learning Encounter 17: The Bible as a Characteristic Dimension in Prophetic Dialogue 124 Learning Encounter 18: Justice, Peace and Integrity of God’s Creation (JPIC) As a Characteristic Dimension in Prophetic Dialogue 135

Learning Encounter 19: Mission Animation as a Characteristic Dimension in Prophetic Dialogue 149

Learning Encounter 20: The Society of the Divine Word in the Philippines: Through the Years of Christian Witnessing 15

MATERIALS FOR LEARNING 163

REFERENCES 169

ABBREVIATIONS 174

ACKNOWLEDGMENTS 175

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LEARNING EPISODE 1:

THE WORD OF GOD

IN THE LIGHT OF THE OLD

TESTAMENT

Through the different learning engagements in

this episode, the students are expected to:

WORD

Understand the relationship of the Word to

God the Father’s act of creation and

intervention in the journey of the Israelites

towards the Promised Land;

WORSHIP

Be in touch with themselves as created in

God’s image and likeness; and

WITNESS

Respond in faith and love to the God who

speaks in their life-journey.

In a nutshell, learning episode one begins with the Trinitarian mission of creation and ends with God’s initiative towards recreation. In the beginning, God’s image and likeness, through His Word and Breath, was reflected in human beings. As a reflection of God, human beings enjoyed the gift of freedom. It was when they misused this same freedom that the image and likeness of God in them was disfigured. From then onwards, brokenness, pain and death have become their lot. God, in His unconditional love, intervened in the lives of the Patriarchs and the prophets, in the struggle of the Israelites so that He can show the way in the journey towards the Promised Land, towards the acceptance of His Word who became flesh.

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Learning Encounter 1

THE MEANING OF WORD AS DABAR IN THE OLD TESTAMENT AND AS LOGOS IN THE GOSPEL ACCORDING TO ST. JOHN

Dabar is the Hebrew term for the English equivalent --

“word.” Dabar, however, has more connotations than its English counterpart. Aside from referring to the “spoken word” which is the expression of a person’s thought or will, dabar is, for the Jews more than the spoken word; it may refer to a thing, an affair, an event, an action, and the like. Once spoken, a word assumes a quasi-substantial existence of its own. The following quotes from the Old Testament (OT) are just samples of the Hebrew use of dabar: it is life giving (Dt. 32:46-47); it has power to heal (Ps. 107:20); it was by God’s word that the heavens were made (Wis. 9:1; Ps. 33:5); using the comparison of rain and snow which come from heaven and make the earth fruitful, God says: ‘so shall my word be that goes forth from my mouth; it shall not return to me empty’ (Is. 55:19).

A word is the expression of the mind or the will of the speaker. So in the OT, dabar when used in conjunction with the word Yahweh (God) refers to God’s revelation through the Prophets; it also refers to God’s laws which He gave to His people through the prophets. Hence, dabar is not merely a revelation of information but a powerful word that has its intrinsic capacity of achieving what it utters, enunciates, or says. It has a certain dynamic energy and power of its own; it achieves what it says (“when He spoke the world was created; at his command

"Heaven and earth will pass away, but My words will not pass away.”

(Mt. 24:35)

"By my own self I swear it, and what comes out from my mouth is truth, a word I say will not be revoked. Before me every knee will bend, by me every tongue will swear, saying, ‘In Yahweh alone are righteousness and strength’. ”

(Is. 45:23)

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everything appeared” [Ps. 33:9]; “He gives a command to the earth, and what he says is quickly done” [Ps. 147]). His Word means both revelation and salvation, for His Word does not only reveal but it acts, it creates, and it saves. It is through His Word that God guides and accompanies His chosen people to a goal He has set for them.

The most profound theological understanding of the Word of God in the OT is found in the book of the Prophet Jeremiah. Here, the Word of God is cherished as a form of God’s revelation and the Prophet Jeremiah is its specific agent (20:18). It is differentiated from human thoughts and words. Jeremiah talks about the Word of God as a burning fire in his soul that shuts up sharply in his bones so that he cannot contain it. What is meant here is that he is inwardly a-flamed by the Word of God so that he believes that he will perish if he does not speak of it. This Word is intrinsically entwined in his own soul. It is tossed into it like a burning brand. It demands to be passed on in his preaching (20:7ff). This Word of God is the means and instrument through which Yahweh guides, accompanies, and brings His chosen people to His planned goal.

The author of the Letter to the Hebrews says, “In the past God spoke to our ancestors many times and in many ways through the prophets. . .” (Heb. 1:1). The point of this passage is that the Word of God, spoken through the Prophets, was God’s way of guiding His chosen people. This point is important because it links us to the New Testament (NT) understanding of the Word of God as alluded to by this text, “. . . but in these last days he has spoken to us through his Son” (Heb. 1:2).

By Fr. Magdaleno F. Fabiosa, SVD The opening verse of the Gospel according to John says:

“In the beginning was the Word. And the Word was with God and the Word was God; he was in the beginning with God” (Jn. 1: 1). This text is replete with theological meanings in regard to the person of Jesus Christ as the divine Logos. That the Word was there at the beginning points to the reality that Jesus - the Alpha and the Omega – is not a created being which is suggested in the

“Words which do not give the light of Christ increase the darkness”

- Mother Teresa of Calcutta

Quote from: [http://www.brainyquote.com/quotes/quotes/m/mothertere125705.html] Photo from: http://www.vatican.va/news_services/liturgy/saints/ns_lit_doc_20031019_madre-teresa_en.html

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http://www.vatican.va/news_services/liturgy/saints/ns_lit_doc_20031019_madre-teresa_en.html




teachings of Plotinus1; that the word was with God is in diametric opposition to Modalism of Sabellius2 which propagated the belief that the Father, Son and Holy Spirit are just different modes or aspects of the one God; and that the Word was God is a clear refutation of the Arian heresy3 that considered Jesus as merely the highest of all created beings.

The divinity of Jesus which these Biblical verses pay much attention is the subject of discussion among scholastic theologians and the focus of the Christology of the different councils such as Nicaea and Constantinople. In their attempt to understand the ineffable mystery of the divinity of Jesus in relation to the Father and the Spirit, theologians used the term immanent trinity. As suggested by the term immanent which means inherent or existing within, immanent trinity refers to the operation or activity of the tripersonal God within himself. This internal activity is one of perfect communion characterized by loving presence, constant communication, and total act of self-giving and receiving.

1 Plotinus (205-270 AD), a great philosopher of the ancient world, taught that there is a “supreme, totally transcendent "One", containing no division, multiplicity or distinction; likewise, it is beyond all categories of being and non-being” (http://encyclopedia.tfd.com/Plotinus). 2 Modalism also termed Sabellianism is the Trinitarian heresy proposed by Sabellius, a Christian priest and theologian in the third century. According to him, God “was one indivisible substance, but with three fundamental activities, or modes, appearing successively as the Father (the creator and lawgiver), as the Son (the redeemer), and as the Holy Spirit (the maker of life and the divine presence within men). The term Sabellianism was later used to include all sorts of speculative ideas that had become attached to the original ideas of Sabellius and his followers” (http://encyclopedia2.tfd.com/sabellius).

3 The heresy called Arianism was one of the most divisive heresies in the history of Christianity. Founded by the bishop Arius in Alexandria (c. 318), it propagated the idea that “God created, before all things, a Son who was the first creature, but who was neither equal to nor coeternal with the Father. According to Arius, Jesus was a supernatural creature not quite human and not quite divine” (http://encyclopedia2.tfd.com/arianism). Against this heresy, the first Council of Nicaea in 325 affirmed the divinity of Jesus Christ as of the same substance with the Father.

“I believe in one Lord Jesus Christ, the only begotten Son of God, born of the Father before all ages. God from God, Light from Light, true God from true God, begotten not made, consubstantial with the Father through him all things were made. For us men and for our salvation he came down from heaven, and by the Holy Spirit was incarnate of the Blessed Virgin Mary, and became man. For our sake he was crucified under Pontius Pilate, he suffered death and was buried, and rose again on the third day in accordance with the Scriptures. He ascended into heaven and is seated at the right hand of the Father. He will come again in glory to judge the living

and the dead. ” - a section of the Nicene-Constantinople

Creed ( Youth Catechism, 2010: 30).

Logo from: http://www.going4growth.org.uk/growth_through_the_year/trinity_sunday

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http://encyclopedia.tfd.com/Being

http://encyclopedia.tfd.com/Plotinus

http://encyclopedia2.tfd.com/sabellius

http://encyclopedia2.tfd.com/arianism

In view of the theology of St. Thomas Aquinas, there are two immanent divine operations or activities, namely, knowing and loving. As the omniscient being, the Father is engaged in a constant act of infinitely knowing himself, a process which produces a concept, an image, a Verbum – the Word (the Son) which is also God since there is nothing generated from God that is not God.4 In relation to this process, the following is worth quoting, “God the Father, upon knowing himself, engenders the Son, who is the perfect image of the Father. When he loves himself as the Ultimate Good, he loves the Son and the Son necessarily loves the Father”.5 This reciprocal act of loving between the Father and the Son is the Holy Spirit. As the uncreated energy, the Holy Spirit is the breathing of love between the Father and the Son. As already said, since there is nothing that comes from God that is not God, the Holy Spirit shares the same power, glory, and majesty as the Father and the Son.

Experiential love is, thus far, the best context for understanding the dynamic relationship among the three divine persons. Going by the idea of Richard of St. Victor6 that God, being perfect, “must possess charity in the highest degree”7, it can be said that God’s beloved, the Son who, in turn loves him, must also be perfect and possess love to the greatest extent. This supreme love which the Father gives to and receives from the Son and vice-versa overflows to the third person, the Holy Spirit. So, the reality of Holy Spirit points to the reality that authentic love always overflows. This superabundance of love God shares with his creation especially with human beings is the reason that the Word was sent into the world so that human beings can partake in

4 Belmonte, C. (Ed.). (2006). Faith seeking understanding. Mandaluyong: Studium Theologiae, Inc. 5 Cf. ibid. 6 Richard St. Victor died in 1173 but his birth date is unknown. This mystical theologian is called Richard of St. Victor since he became an abbey of the Augustinian monastery, St. Victor in France from 1162 until his death. He is famous for his “most important work, De Trinitate ("On the Trinity")” where he “stressed that it was possible to reach the essentials of the doctrine of the Trinity by the process of speculative reasoning.” Retrieved from http://encyclopedia.tfd.com/Richard+of+St.+Victor 7 Sta. Maria, D. B. (1998). The mystery of the trinity in Christian life. Makati City: St. Paul’s.

“Wherever there is love, there is a trinity: a lover, a beloved, and a fountain of love.”

- St. Augustine, 354- 430 (Youth Catechism, 2010: 34)

“O Holy Spirit, descend plentifully into my heart. Enlighten the dark corners of this neglected dwelling and scatter there Thy cheerful beams.”

- St. Augustine

Text from: http://christian-quotes.ochristian.com/Holy-Spirit-Quotes/

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http://encyclopedia.tfd.com/Trinity

the divine nature (2 Pt. 1:4) of loving communion. Since love overflows, God relates in love not only within himself but also without. While the former is termed immanent trinity, the latter is called economic trinity, that is, God’s act of relating with His creation, with humanity. The triune God has revealed himself in the world. This revelation can be understood well in the light of God’s act of speaking through his Word as contained in the New Testament. Jesus Christ’s paschal mystery – passion, death, and resurrection – is the greatest manifestation of the Father who loves us for what we are.

By Esperidion S. Abellana

In the NT, God speaks through his Son (the Word -ʎoγος- made flesh). This is the conviction of NT theology. In the Parable of the Sower, the seed expounded as the Word has taken place in Christ event, in Jesus. The synoptics do not actually call Christ the Word of God but their theological understanding of His mission shows how they see Him as the definitive word of salvation directed by the Father to all (see Parable of the Wicked Tenants in Mt. 21:33-39).8

This conviction of the NT reaches its depth in the Johannine literature, especially in the Prologue to his gospel. There, we have the basic insight of primitive Christianity that in the person and event of Jesus, traditional religious values are present in a new and personal way. The logos (the Greek word for dabar) has become an event, a flesh, and a history in the person of Jesus Christ (. . . and the Word was made flesh, and dwelt among us).

Another very important point of the logos sayings in the Prologue is not only the equation of the Word with Jesus; the new thing is that the logos is the pre-existent Christ. In the person of Jesus, made human like us, Yahweh himself accompanies and guides his chosen people.

8 This parable talks about a landowner who sent his servants to the tenants of his land to get his share of the harvest. The tenants grabbed the servants, beat one of them and killed another. The parable says that the landowner sent other servants whom the tenants treated in the same way. AGAIN, he sent more servants whom the tenants treated in the same way. Last of all, (other translation says: “finally”), the landowner sent his son whom the tenants killed. Clearly, this parable is referring to the fact that Jesus, the Son of God, is the definitive offer of salvation.

“I have no imagination. I cannot picture God the Father. All that I can see

is Jesus.” - Mother Teresa

of Calcutta, 1910 - 1997

(Youth Catechism, 2010: 18).

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Edward Schillebeeckx wrote a theological classic on the Sacraments. In that book entitled Christ the Sacrament of our Encounter with God, the author ventures into explaining that Jesus, the Word made flesh, through his person, unveils the hidden Yahweh; in and through the same Jesus, God is also able to express, in human terms, his idea of who the human being is. Schillebeeckx calls this the dual role of Jesus – He is the human expression of who God is and He is also God’s idea of what the human being is supposed to be.

By Fr. Magdaleno F. Fabiosa, SVD

WITNESS TO THE WORD Growing in Love Portfolio

Entry # 1 – Sharing one’s reflections with others and be enriched!

What recurring emotion have you been sensing at this point in your life? What is the connection of your feeling to the topic discussed in class, that is, the meaning of the word Dabar in the Old and the New Testaments? What does this feeling tell you about yourself? Do you think it has something to do with the reality of God? If yes, what is it? Then, share your answers with a family member or a friend. Ask your friend/family member to make a comment on your reflection paper before turning it in to the teacher.

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Rubrics for Evaluation

For having identified the feeling 35 points Comprehensiveness of one’s realizations/insights* 15 Clarity/Organization** 15 For having shared one’s feelings and realizations 35 TOTAL 100 points

*For Comprehensiveness

Excellent (13-15)

Very Good (10-12)

Good (7-9)

Fair (4-6)

Poor (1-3)

Insights presented are very comprehensive and relevant; almost all the topics from the lesson are covered and are being related to oneself and one’s experience.

Insights are moderately comprehensive and relevant: many of the topics from the lesson are covered and are being related to oneself and experience.

Insights are less comprehensive and relevant: some parts of the topics are covered and are being related to oneself and experience.

Insights are least comprehensive: few topics from the lesson are covered and are being related to oneself and experience.

Insights are not comprehensive and relevant: just 1 or no topic from the lesson is covered and related to oneself and experience.

**For Clarity/Organization

Excellent (13-15)

Very Good (10-12)

Good (7-9)

Fair (4-6)

Poor (1-3)

Grammar and sentence formulation are error-free.

Grammar and sentence formulation are almost error-free.

Few grammatical errors and sentence formulations make the presentation of ideas unclear and disorganized.

Some grammatical errors and sentence formulations make the presentation of ideas unclear and disorganized.

Too many grammatical errors and sentence formulations make the presentation of ideas so unclear and disorganized.

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THE IMAGE AND LIKENESS OF THE TRIUNE GOD AS REFLECTED IN THE HUMAN BEING

For us to understand correctly and appreciate the role

Jesus played in the history of salvation, it is very important to see him in the light of Old Testament salvation history. (Vetus Testamentum latet in Novo, Novum Testamentum patet in Vetere: the Old Testament is hidden in the New; the New Testament is clarified in the Old).

Everything in salvation history starts on the first pages of the book of Genesis 1-11. There, we have the ground of the Christian understanding of who the human being is. In the first five days, it says that God “said” a word and all things were created: light, night and day, the seasons, the animals, plants, flowers, the seas, the stars, indeed, the whole universe. On the 6th day, the scene changes; it seems that God wanted to stop, to reflect and then decide to make a new reality; and then the Book of Genesis reports those famous and revolutionary words, “Let us make. . .“ (notice the plural “us”). God created “man” in His own image and likeness; he created them male and female. What stands out in this description of the creation of man is that God is a “we”. The created image, therefore, necessarily reflects that “we”, i.e. man and woman is by nature -- A RELATIONSHIP. If the original is a unity and a harmony of relationships, then at the depth of the human being’s DNA is an orientation to unity and harmony in relationship. The statement on the creation of the human being contains three elements that are basic to the understanding of the human being from the Christian perspective. They are:

“The glory of God is man fully alive...”

- St. Iranaeus of Lyons (ca. 135-202)

Photo from: http://3-minutecatechesis.blogspot.com/2010/07/st-irenaeus-father-of-church.html

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1. The Human Being is CALLED TO DIALOGUE

• Partner in Dialogue (a being of dialogue)

God talks and converses or relates with no one else in creation except to the human being. He/She is addressed by God as God’s “Thou” in an “I-and-thou-relationship” (Gen. 2: 17-18)). This truth refers to the basic orientation of the human being to God that serves as the ground and the foundation of his/her being and existence. This refers to the fundamental openness of the human being to God that is constitutive of his/her being human. This means that unless this rapport with God is operative in the life of the human being, he/she will never find fulfillment, completeness, and wholeness in life. He will always hanker for more. Nothing satisfies the human heart except God for whom it was created. This is what St. Augustine meant by his famous statement, “You have created us O Lord, and our hearts will always remain restless, until it finds rest in you!”

• Partner in Creation (co-creator)

The human being is given responsibility to till and take care of the earth (Gen. 2:15) and is given the power to give names to the animals (Gen. 2:19-20). This implies that the human being is not one among the many creatures in creation but he/she has a special role with regard to the material creation. He is to control creation and to use it at the service of his/her final purpose.

“The limitless loving devotion to God, and the gift God makes of Himself to you, are the highest elevation of which the heart is capable; it is the highest degree of prayer. The souls that have reached this point are truly the heart of the Church...”

- Saint Edith Stein, 1891 – 1942

Text from: [http://www.brainyquote.com/quotes/quotes/e/edithstein198685.html]

Photo from: [http://en.wikipedia.org/wiki/File:Seint_Edith_Stein.jpg]

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• CALLED TO FELLOWHIP

As Image of God, the human being was made male and female (Gen. 1:27). No other helper is found for the human being in creation except his fellow human being (man and woman). Human existence is seen by Scriptures as co-existence with others. To be in rapport with one’s fellow humans is constitutive of being human. He/She has that inherent capacity to enter into dialogue, to interpersonal relationship with others. This fact is the basis for the conviction that woman and man complement each other in their growth towards maturity and fulfillment.

• “The Human Being is CALLED TO LIFE

God commanded that they do not eat of the fruit of the tree of life (Gen. 2:16-17) because if they do, they will die. In other words, God called them not to die but to live. This implies that God puts in their hands their own destiny and future. It will be up to them to eat or not to eat, to die or to live. As image of God, therefore, the human being is called to construct his/her own future. In their hands is placed their destiny. They have, therefore, inherent freedom. Freedom is constitutive of being human. This implies that the human is a being of vocation, which must be achieved. He is not only an image of God; he/she HAS TO BECOME image of God.

Scriptures present the human being, at the start, as having a good rapport with: (a) God, (b) his/her fellow human being, (c) the world of nature and creation, and also (d) oneself. In the Garden of Eden, man and woman were in SHALOM; they were at peace WITH GOD, at peace WITH FELLOW HUMAN BEING, at peace WITH THE MATERIAL WORLD (nature), and at peace WITH THEMSELVES.


“Moreover, we read that man cannot exist ‘alone’ (cf. Gen. 2:18); he can exist only as a ‘unity of two’, and therefore in relation to another person. It is a question here of mutual relationship: man to woman and woman to man. Being a person in the image and likeness of God, thus, also involves existing in a relationship, in relation to the other ‘I’. This is a prelude to the definitive self-revelation of the Triune god: a living unity in the communion of the Father, Son and the Holy Spirit.”

- Pope John Paul II (YOUCAT, 2010: 48)

Photo from: [http://catholic-tv.blogspot.com/2011/04/catholictv-to-air-beatification-mass-of.html]

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Entry # 2 – Evaluating a certain moral issue and publishing one’s prayer or poem on the same issue

- Narrate news from well-known newspapers that depict a specific moral problem in the Philippine society or share a moral issue from your life. Evaluate such a moral problem/issue/news in the light of the teaching of the Church that human beings are created in God’s image and likeness.

- After having evaluated the moral problem, compose a prayer of intercession for the people who can greatly help in solving the moral problems narrated, or make a poem that is expressive of what is in your heart in relation to the moral problem(s) narrated.

- Publish your prayer or poem on the internet through the social media such as YouTube, Facebook, Twitter and Instagram as your concrete way of advocating for the eradication of the moral problems cited. But see to it that your prayer/poem is approved by your teacher before being published.

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Rubrics for Evaluation (15 x 2 = 30 points)

Criteria Excellent (13-15) Very Good (10-12) Good (7-9) Fair (4-6) Poor (1-3)

1. The case/moral issue is well-narrated; details and main events are clearly presented.

All angles, details, and examples of the issue are presented.

Many angles, details, and examples of the issue are presented.

Some angles, details, and examples of the issue are presented.

Few angles, details, and examples of the issue are presented.

One angle, detail and example of the issue are considered and the presentation is very limited and opinionated.

2. Contents from the lessons are well- considered in the explanation or analysis.

Almost all the topics from the lesson are covered and are being related to oneself and one’s experience.

Many of the topics from the lesson are covered and are being related to oneself and one’s experience.

Some of the topics from the lesson are covered and are being related to oneself and one’s experience.

Few of the topics from the lesson are covered and are being related to oneself and one’s experience.

One or no topic from the lesson is covered and related to oneself and one’s experience.

3. There is coherence and clear organization of thoughts; Grammar, formulation of sentences, and choice of words are appropriate.

There is an excellent coherence and organization of thoughts; Grammar and sentence formulation are error-free.

Thoughts are very well organized and connected to one another; Grammar and sentence formulation are nearly perfect.

Thoughts are moderately organized and connected to one another; Few grammatical errors and sentence formulations make the presentation of ideas unclear and disorganized.

There are few thoughts which are not connected to one another; Some grammatical errors and sentence formulations make the presentation of ideas unclear and disorganized.

Most of the thoughts are not connected to one another; Too many grammatical errors and sentence formulations make the presentation of ideas unclear and disorganized.

4. The poem or prayer enables the student to be in touch with the depths of life.

Feelings point to almost all the deep realities of life and to the ultimate reality – God himself.

Feelings enable the student to know many truths about himself and the world around him.

Feelings enable the student to be in touch with some aspects of the self.

Feelings enable the student to reveal few aspects of the self.

No explanation is given as to how the feeling reveals about oneself.

5. For publishing. For publishing one’s work, a perfect score is given; a zero is given for not publishing.

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THE IMAGE AND LIKENESS OF THE TRIUNE GOD IN HUMANS

AS DESTROYED BY HUMANS THEMSELVES

Aside from the beautiful and positive picture of the human being in Scriptures, the same Scriptures also contain a negative picture of the human being after he/she sinned when they ate the forbidden fruit.

1. The Fall

They were not satisfied to remain as creatures. They wanted to be at the center of everything, like God. They wanted to know what God knows and to see what God sees. They wanted to be like God. This pride and self-centeredness brought consequences not only to the human being but also to the rest of creation as well.

2. The Consequences of Sin

• The Human Being is “CURSED” (Gen. 3:14-17).

The unique relationship that the human being had with God is shattered to pieces. This break is expressed in Scriptures by the fact that they were thrown out of the Garden of Eden, away from that beautiful life of SHALOM. He/She is not any more at peace.

• The Human Being is SCATTERED (Gen. 11:1-9).

Something also went wrong in his relationship with his fellow human beings. Each one closed himself on himself. Instead of being a compliment to one’s growth, the other now becomes a threat. They could not understand each other (Tower of Babel Story).

“The confession of evil works is the first beginning of good works.”

- St. Augustine, 354-430;

philosopher and theologian

Quotation from: http://christian-quotes.ochristian.com/Sin-Quotes/

“O God, to turn away from you is to fall. To turn to you is to stand up. To remain in you is to have a sure support.”

- St. Augustine, 354-430;

philosopher and theologian

(YOUCAT, 2010: 49)

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http://christian-quotes.ochristian.com/Sin-Quotes/



• The Human Being is A BEING TOWARDS

DEATH

One’s relationship with oneself is also disturbed. Life now has no meaning and no end except in death and annihilation. Like an over-ripe banana, it has no future but to rot. What meaning does human life has when there is no God? Human life has a future only in rapport with God. Since this was broken, then human life has no future. If it has no future, then it has no sense and purpose. The human being then is a being that has no other future but TOWARDS DEATH. Scriptures give us a deep insight into the human situation. It says that, “at the very depth of the human being is a flaw. There is a basic disorder in one’s being. Yes, the human will relate with God and with one’s fellow human being but in order to use them for their own selfish motives/interest/and agenda”. There is also an affective disorder in that the human being keeps on searching to be loved and to love. The human being hungers for love.

In his own wisdom and goodness, which we will never be able to fathom, God did not allow his creation to remain as we have seen it. God decided to intervene. He took the initiative to remedy and change the situation that human pride and sinfulness has brought upon the human situation and the whole of creation. The creation story with its fall and the consequences of the fall ends in Chapter 11 of Genesis with the bleak and dark picture of the human situation after the fall. It is in this light that we understand the concept of Salvation History.


“Where sin increased, grace abounded all the more.”

(Rom. 5: 20)

“Grace is Christianity’s best gift to the world, a spiritual nova in our midst exerting a force stronger than vengeance, stronger than racism, stronger than hate.”

- Philip Yancey, 1997: 30

“…grace costs nothing for the recipients but everything for the giver.”

- Philip Yancey, 1997: 67

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To understand more the consequences of sin which the preceding paragraphs highlighted, the concept of alienation9 might be of help. As a take-off point, I invite you to recall a time when you committed a sinful act or failed to do the good and the right. After that incident, what did you feel? Did you feel positive or negative? I would like to presume that all you felt was negative. Why is it like that? The answer lies in our being able to understand our very nature as human beings -- created in God’s image and likeness. In the preceding learning encounter, we learned that as created in God’s image and likeness, we are called to reach out to others in a gesture of love, in true generosity. We are beckoned to image in our ways the Creator of life and love.

The act of sinning is a movement of going away from one’s good self, from others who are equally good, from nature which reflects the goodness of the Creator, and from the Creator himself, the Ultimate Good. The alienation from self, signified by the strange feeling of nakedness and embarrassment Adam and Eve experienced after eating the forbidden fruit (Gen. 3:7), takes many forms such as self-pity, guilt and worry-complex, failure to appreciate oneself, attachment to material things, and not forgiving oneself which may result to suicide. Narcissism and the inability to forgive oneself is a strong impediment in accepting God’s forgiveness. In the final analysis, there is an exception to the Pauline teaching which says, “I am certain that neither death nor life, neither angels nor spiritual powers, neither the present nor the future, nor comic powers, were they from heaven or from the deep below, nor any creature whatsoever will separate us from the love of God, which we have in Jesus Christ, our Lord.” (Rom. 8:38). What or who is the exception? It is oneself. It is the person himself in his total and final refusal to forgive himself which prevents him from accepting in humility and gratitude the unconditional love of God – that God who has been all the while loving and forgiving us even before we have asked for forgiveness. Human freedom, therefore, is a wonderful and yet a dangerous gift.

9 The concept of sin as alienation from self, others, nature, and God is taken from the workbook of the Religious Education students of the University of San Carlos (USC) entitled, The Longing and Searching for God. But this workbook also got such an idea from an author whose name escapes my memory.

“Boredom comes from failing to see the community of life within ourselves, and ourselves within God’s community.”

- Robert J. Wicks, 1991:9

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Alienation from others, with whom we are supposed to relate in love, is shown in manifold evil acts such as murder, abortion, genocide and the like. If alienation from self is anger turned inward, alienation from others is, on the whole, violence turned outward. It is symbolized by the painful story of Cain murdering his own brother Abel because of envy (Gen. 4: 1-16). No wonder why envy, along with pride, anger, lust, greed, etc., is considered deadly because it can lead to death, not only physically but also spiritually. In the light of psychology, to get jealous is acceptable but to get envious is not. What is the difference between the two? Whereas the former refers to one’s desire to own what one does not have, the latter goes beyond. It seeks the destruction of the owner of the thing or object desired.

In the much bigger scheme of things, this alienation from others extends to the society, to the whole nation, and eventually to the entire world. Today, it is evidenced in war and violence, racial discrimination, nuclear race, widening chasm between the rich and poor countries, and many more. In the guise of globalization, alienation from others continues to take a deeper root and becomes all the more difficult to destroy. In this regard, Albert Nolan in Jesus Today writes, “The globalization that many people are protesting about today is the globalization of a particular economic culture, neo-liberal capitalism, a thoroughly materialistic worldview based on the principle of the survival of the fittest, a culture that destroys other cultures and indigenous wisdom, making the rich richer and the poor poorer around the world.”10 The biblical story in the Old Testament that best signifies this type of alienation is that of Babel (Gen. 11: 1-9), where people misunderstood one another since they were speaking in different languages.

10 This thought of Albert Nolan in Jesus Today (Quezon City, Philippines: Jesuit Communications Foundation, Inc.), 2006: 31, is based Linden, I. (2003). A New Map of the World .London: Darton, Longman and Todd. Pp. 37-51.

"… the still largely unsolved problem of the foreign debt of the poorer countries. The principle that debts must be paid is certainly just. However, it is not right to demand or expect payment when the effect would be the imposition of political choices leading to hunger and despair for entire peoples. It cannot be expected that the debts which have been contracted should be paid at the price of unbearable sacrifices. In such cases it is necessary to find - as in fact is partly happening - ways to lighten, defer or even cancel the debt, compatible with the-

- Pope John Paul II Centesimus Annus,

1991:35

Photo from: http://www.romegiftshop.com/stpebamisoan.html

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The other type of alienation which stems from an act of sin is alienation from nature. Best symbolized by the flood story (Gen. 6-9), this experience of estrangement is manifested in human beings’ disregard of the laws of nature and disrespect towards Mother Earth. The extensive and indiscriminate act of raping the natural resources by multinational corporations is more to blame than the sporadic acts of poor people who exploit nature’s resources because of extreme poverty. The release of toxic waste from establishments and nuclear testing is also responsible for the great imbalance in the ecosystems that results in calamities. There are more formidable phenomena obtaining in the world today which can be imputed to human neglect.

The last type of alienation which is inseparable from the other types is separation from God. After eating the forbidden fruit, the man and the woman hid from God (Gen. 3:8-12). This is an appropriate illustration of the human person’s alienation from his Creator with whom he is meant to be united. All the forms of alienation already discussed are alienation from God since an act away from the creature is also an act of moving away from the Creator. But, there are phenomena in the world today which by their very nature clearly and directly assault the reality of God, such as occult practices, satanic movements, and the proliferation of thoughts hostile to religion.

To beat our breast and say “mea culpa” (my sins) is deemed necessary upon the awareness of our own sinfulness which have penetrated the structures of society. But let us not be disheartened because while sin disfigures the image of God in us, love restores it. Let us not forget what John said, “Perfect love drives away fear” (1 Jn. 4:18). To emphasize the truth that the commitment to love is far greater than any human instinct and is in fact the greatest in the hierarchy of human and Christian values, let us close this section with an ancient-story:

“Indeed, the love for money is the root of every evil.”

(1 Tim 6:10)

“When we ignore the inner promptings of our hearts to love those whom we don’t understand, injustice is frequently one of the sad results.”

- Robert J. Wicks, 1991:15

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“A wise man from India was walking along the Ganges River with his disciple, when suddenly he noticed a drowning scorpion. He reached down with his bare hand and safely brought the little animal ashore. At that moment, the scorpion stung him. They say it causes terrible pain. The wise man’s hand began to swell. As soon as he put him down on the ground, the scorpion slowly made its way back to the water again. Although his hand was terribly swollen and he was in severe pain, he once again took the scorpion out of the water. His disciple simply observed.

The third time he removed the scorpion from the water with his hand extremely swollen and in terrible pain, he placed him further away from the river’s edge. By then the disciple could no longer bear to see this go on and said, “Master, I don’t understand. It’s the third time that you’ve removed this animal from the water and it stings your hand. You must be in awful pain.” And he, with the peaceful expression of those who know the secret of good, who have victoriously conquered the territory of love and renunciation of the heart, those who can envision heavenly truths, turned to his disciple and said, “My son, this animal’s nature is to sting, but mine is to save!”11


11 The story and its drawing are taken from Universal Church of the Kingdom of God – India (UCKG Help Center). The Wise Man and the Scorpion. Retrieved from [ http://uckghelpcentreindia.blogspot.com/2010/01/wise-man-and-scorpion-wise-man-from.html]

My dear friends, let us love one another for love comes from God. Everyone who loves is born of God and knows God. Those who do not love have not known God, for God is love. The one who lives in love, lives in God and God in him. So let us love one another, since he loved us first.” (1 Jn. 4: 7-8, 16b, 19)

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http://uckghelpcentreindia.blogspot.com/2010/01/wise-man-and-scorpion-wise-man-from.html



Entry # 3: Publishing one’s video or power point presentation

- Form a group with 5-6 members. Each group must make a video or power point presentation that has the following parts:

1) a specific social problem evident in the Philippines, 2) an analysis of the social problem in the light of the “false or cursed” nature of humans (Gen. 3:1-15),

3) a proposed solution to the social problem, and 4) a prayer or a song or poem that brings to a close the presentation; it must be related to personal life and experience.

- Publish your group video or power point presentation on the internet or any local publication as your way of raising the Filipinos’ level of social awareness and sensitivity. But seek first the approval of your teacher.

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Rubrics for Evaluation (15 x 2 = 30 points)

Criteria Excellent (13-15) Very Good (10-12) Good (8-9) Fair (4-7) Poor (1-3)

Portrayal of the social issue is comprehensive and holistic, accurate, and detailed.

All sides, causes, and effects of the issue are considered. Examples are more than sufficient.

There is sufficient use of examples in presenting the issue from almost all angles. Causes and effects take into account both attitudinal and structural causes.

Some important sides of the issue are looked into but examples are limited.

Very few sides of the issues are considered and no concrete examples are given.

The issue is presented using only one side and, thus, limited and very opinionated. No example is given.

Analysis is rooted in Scriptures and Church’s teachings.

The use of relevant Scriptural texts both from the OT and NT is clearly linked with many Church’s documents such as PCP II, Vatican II, CFC, CCC, etc. Church’s teaching is enlightened by the human sciences.

Relevant Scriptural texts taken either from the OT or NT are used and are linked with many pertinent documents. Church’s teaching is not enlightened by the human sciences.

Relevant Scriptural texts from both OT and NT are used but their connection to the Church’s teaching cannot be established.

Analysis made use of the Scripture but the text used is not relevant. The text is not explained in relation to pertinent Church’s documents.

Analysis is very biased using only one’s personal experience as basis.

Ability to relate the social issue/problem to their lives as reflected in the prayer/song/ poem

Almost all aspects of their lives (family, student, citizen, etc.) are included. Students are able to identify themselves as part of the problem.

Almost all aspects of their lives are included but students cannot identify themselves as part of the problem

Only very few aspects of their lives are considered. Students cannot see themselves as part of the problem.

Just their own personal wants and needs are considered. Broader contexts such as their relationship with family, Church, society, etc. are considered.

Their prayer, poem or song is not related to their lives.

Attempt to publish their video/power point presentation

As long as the students can publish their work, they get a perfect score.

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THE INTERVENTION OF THE TRIUNE GOD IN THE LIFE OF ABRAHAM

Abraham lived in an age where the measure of success was very simple. Being nomads all they wanted in life were the following: a father’s house, an extended family, one’s own family, and some animals to call their own. Abraham had all these as revealed in Genesis 12. He was a successful man but only one thing disturbed this success – he had no children because Sarah was barren. Having children was important to them because of their belief that after life for them was to exist with their children and their children’s children. The call of Abraham came when he was at the peak of success. Here, God took the initiative and called Abraham to enter a relationship with Him. The text, Call of Abraham (Gen. 12:1-2), has the message that God wanted to covey:

Leave your Country your Kins your Father’s house; and go to a land I will show you.

I will give you many descendants

and they will become a great nation.

I will bless you and make your name famous so that you will be a blessing. I will bless those who bless you. I will curse those who curse you, and through you I will bless the nations.

What, in effect, God is saying is this: leave behind the basis of your security, your success and make God and his promises as the basis of your life and your security. They should not depend on

“We walk by faith and not by sight.”

(2 Cor 5:7)

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their own resources but in God, in his promises. And then they will iscover that God can be trusted. “Commit yourself to the Lord and he will act on your behalf”.

Abraham obeyed, trusting only in God’s word. He started the journey to a place he did not know. While on his way, Sarah (whose womb was dead on two scores for she was beyond the age of childbirth) got pregnant: God can be trusted. Abraham became THE FATHER OF FAITH. His faith in God’s word became the basis of his security; the basis of his life.


“ABRAHAM was called from the land of Ur, in southern Mesopotamia. The Old Testament map of Israel began with Abraham's journey into Canaan. It is believed by some scholars that Ur was suffering a depression near the end of the third millennium

B.C., which would have explained God's call to leave Ur. Abraham and his father, Terah, along with his nephew Lot, and their wives, left their home and journeyed to Haran. It is widely held that they made this trip

around 2000 B.C., though the exact dates vary from scholar to scholar. Haran is likely named after Abraham's brother, who had died unexpectedly in Ur, leaving his only son Lot behind for Abraham to raise. The most likely route they took from Ur led through the ancient city of Mari.”12

The God revealed in the life of Abraham is one of great compassion. Seeing the plight of Abraham and his wife, that is, having no children, He allowed things to happen in their lives so the blessings of land and descendants can be theirs. These blessings were accepted by Abraham with open hands and with great faith. Faith -- the desire of the human heart to be connected with God and the gesture or act of going upward to encounter God – enables the believer to meet God in his loving act of going down to liberate human beings. Abraham’s faith empowered

12 The map and the text are retrieved from http://www.israel-a-history-of.com/old-testament-map.html

“To hope is the way we are saved. But if we saw what we hoped for, there would be no longer hope; how can you hope for what is already seen.”

(Rom. 8:24)

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him to hold on to God’s promises and see them fulfilled. This was best exemplified not only in his act of leaving everything and taking the risk of journeying to the unfamiliar and the unknown but also in his willingness to offer his son, Isaac13 to God (Gen. 22: 1-24).

Abraham’s aborted act of offering his son to God is replete of theological meanings in relation to faith and human beings’ conception of God. In here, faith, though

an expression of complete dependency on God’s power and love, should not be understood merely as blind obedience to God who is sometimes misconstrued as capricious and sadistic. God’s command for Abraham to offer his son Isaac may give Bible readers the impression that God is not only testing Abraham’s faith but tempting him to do an immoral act of murdering one’s own son. Understood appropriately in the context of God’s unconditional love as the main theme that runs through the entire Scriptures, the angel’s intervention which stopped Abraham from offering his son is enough proof that God did not approve the practice of human sacrifice in worship, something which was prevalent among pagan religions at that time, e.g. the killing of infants as an offering to the god, Moloch. Abraham, influenced by the pagan cultures of the time, must have thought of offering

13 The photo of Abraham offering his son Isaac is retrieved from http://commons.wikimedia.org/wiki/File:Northrop_Abraham_Offers_Isaac.jpg

“No one, when tempted, should say, ‘This temptation comes from God. God is never tempted and he can never tempt anyone. Instead, each of us is lured and enticed by our own evil desire. Once, this desire has conceived, it gives birth to sin, and sin when fully grown, gives birth to death.”

(Jas. 1:13)

“God is faithful and will not let you be tempted beyond your strength. He will give you together with the temptation, the strength too escape and resist.”

(1Cor. 10:13). “For when man looks into his own heart he finds he is drawn towards what is wrong and sunk in many evils which cannot come from his good creator.”

(Gaudium et Spes, 13)

“Men are not punished for their sins, but by them.”

- Elbert Hubbard, 1856-1915 (American editor, publisher and

writer,) From: http://thinkexist.com/quotation/men_are_not_punished_for_their_sins-but_by_them/144437.html

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http://commons.wikimedia.org/wiki/File:Northrop_Abraham_Offers_Isaac.jpg

his son as a sublime act of a worship, but in the end his conscience told him that his God is loving and compassionate and as such, does not want murder. That God did not want human sacrifice is confirmed by Fr. Nil Guillemete when he stated, “And it was only at the very last moment, when he raised his knife over the boy’s prone body, that in a flash, his mind was flooded by a new insight: Elohim was a God of life, not a God of death, and he would never want a father to take the life of a son, not even for a religious purpose.” 14

It is within the framework of a compassionate God that problems in our lives should not be imputed to God’s wrath which is a prevalent in the Old Testament. Rather than thinking of sufferings as God-given, we should look at them as natural consequences of the disruption of the laws of nature or simply as effects of sins. In this regard, the Catechism of the Catholic Church says, “… every sin, even venial, entails an unhealthy attachment to creatures, which must be purified either here on earth, or death in the state called Purgatory. This purification frees one from what is called ‘temporal punishments’ of sin. These two punishments must not be conceived as a kind of vengeance inflicted by God from without, but as following from the nature of sin.”15 Confirming this teaching of the Church, Msgr. Sabino A. Vengco, Jr., SThD succinctly puts, “Human disasters and tragedies due to human decisions and malice are better called effects or consequences of sin. Theologically, these natural calamities and disasters are definitely not ‘acts of God’.”16 As evidenced in the faith-life of Abraham, faith is three-pronged: 1) belief that involves rational thinking which in theology is termed as “faith seeking scientific understanding or fides quaerens intellectum scientificum”17, 2) trust in God, when amidst the inexplicable realities of life, the believer holds on to God as expressed in prayer and worship, and 3) loving action or faith that seeks social justice and love for others especially the “least”. The first two aspects of faith were best reflected respectively in Abraham’s critical analysis of his faith, i.e., not following

14 Fr. Nil Guillemete, SJ. The Scandalous Bible (2650 F.B. Harrison Street, 1300 Pasay City, Philippines: Paulines), 2010: 76, printed 2011. 15 Catechism of the Catholic Church . Manila, Philippines: ECCCE, Word and Life Publications. 1994: 1472. 16Msgr. Sabino A. Vengco, Jr. Itanong Kay Monsi (1203 Makati City, Philippines: St. Pauls Philippines, Kadiwa sa Pagkapari Foundation), 2012: 8. 17 The additional term scientific/scientificum I got from O’Collins Gerald, SJ, The Tripersonal God (New York/Mahwah, NJ: Paulist Press), 1999: 3-5.

“So we no longer pay attention to the things that are seen, but to those that are unseen, for the things that we see last for a moment, but that which cannot be seen is eternal .”

(Rom. 4: 18)

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the ritualistic practice of human sacrifice in his time, as well as, in his act of setting out to a foreign land where everything was unfamiliar in order to obey God’s commands. This act of risking to venture into the unknown is Abraham’s concrete act of enfleshing his love for God and his wife Sarah who can be considered as among the “least” since being barren is an experience of social and psychological poverty.



Entry # 4: Receiving and sharing God’s gift of faith and healing!

Read Mk. 5: 24- 34 on the “Hemorrhaging Woman”. Explain in just 3-5 sentences the connection of the Bible story to the faith of Abraham. Identify one aspect of your life which resonates with that of the “hemorrhaging woman”, that is, the area in your life which needs healing. Then, explain whether you can trust in God’s power to heal or not. Choose a family member or a friend. Make that family member or friend feel that you trust him or her by seeking his/her advice in regard to the area of your life which needs healing.

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Comprehensiveness of contents* 15 x 2 = 30 points Having identified the areas in their lives which need healing 20 For explaining whether they can trust in God or not 20 Clarity/Organization** 15 x 2= 30 TOTAL 100 points

*For Comprehensiveness

Excellent (13-15)

Very Good (10-12)

Good (7-9)

Fair (4-6)

Poor (1-3)

Insights presented are very comprehensive and relevant. Almost all the topics from the lesson are covered and are being related to oneself and one’s experience.

Insights are moderately comprehensive and relevant. Many of the topics from the lesson are covered and are being related to oneself and one’s experience.

Insights are less comprehensive and relevant. Some parts of the topics are covered and are being related to oneself and one’s experience.

Insights are least comprehensive. Few topics from the lesson are covered and are being related to oneself and one’s experience.

Insights are not comprehensive and relevant. One or no topic from the lesson is covered and related to oneself and one’s experience.


Excellent (13-15)

Very Good (10-12)

Good (7-9)

Fair (4-6)

Poor (1-3)


Grammar and sentence formulation are nearly error-free.



Too many grammatical errors and sentence formulations make the presentation of ideas unclear and disorganized.

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THE INTERVENTION OF THE TRIUNE GOD THROUGH THE MISSION OF

SELECTED PROPHETS

A prophet means, for many people, a person who foretells the future. He is thought to predict the outcome of some future events. In the Old Testament, the Hebrew word for prophet was “nabi”. This word did not stress the prophet as a predictor of future events, but rather the prophet as a spokesman for God in the present18. The prophets were the spokesmen of God and communicated God’s message to men. This divine message could refer to the past, present, or future. Because of the supernatural illuminations through which the divine message came to him, a prophet was also called a "Seer" (I Kings 9:9).19

The central message of the prophets is faithfulness to the Covenant of God. The whole history of Israel is a history of people turning their back on God despite God’s love and faithfulness. The prophets constantly reminded the people of God’s love, calling them back that they might only live in His love. The prophets were God’s instruments of the true liberation of His people.20 To cast more light on the concept of prophets, the following Section entitled Prophetic Hope, may be quoted verbatim from the Catechism for Filipino Catholics (CFC, 437 – 440).

18 Abiog, M. A. (1995). Journey of faith: Old Testament. Quezon City: FNB Educational, Inc. 19 www.cathtruth.com/catholicbible/prophet.ht 20 Ibid (1)

“They were so angry with Jeremiah, they beat him and locked him and locked him inside the house of Jonathan the secretary which had been transformed into a prison. Jeremiah was put in the dungeon cells and was kept there for a number of days.”

(Jer. 37: 14-16) Photo from: http://clipart.christiansunite.com

http://www.google.com.ph/search?q=st+joseph+freinademetz&hl=en&tbm=isch&tbo=u&source=univ&sa=X&ei=_D8sUeehJM-JmQXlpICgBw&sqi=2&ved=0CEMQsAQ&biw=1024&bih=629

St. Joseph Freinademetz is considered a prophet in his own time. He encouraged many of the Chinese Christians to be missionaries to their own people as catechists, religious, nuns and priests. His life was an expression of his motto, “The language that all people understand is that of love”.

http://www.svdindia.org/main.php?p=St_Joseph_Ferinademedtz

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http://clipart.christiansunite.com/






Prophetic Hope. There are always those who, overcome by the tragedies of life, claim such a new world is impossible even for God. To them the Lord replied through the prophet, “I am the Lord, the God of all mankind! Is anything impossible to me?” (Jer 32:26-27). Thus, God makes Himself the firm foundation for the hope held out to the people by the prophets.

This prophetic hope is, first of all, grounded on the memory of God’s great saving acts in the past. “Look to the rock from which you were hewn, to the pit from which you were quarried. Look to Abraham, your father, and to Sarah, who gave you birth” (Is. 51:1-2). Thus grounded, hope works against the rootlessness with which modern secularism plagues us all.

Second, prophetic hope looks essentially also to the future and to posterity. It helps us to overcome our excessive individualism. “My salvation shall remain forever, and my justice shall never be dismayed” (Is. 51:6).

Third, prophetic hope is a promise of God’s forgiveness which brings comfort and frees us from the guilt of sin. “Comfort, give comfort to my people, says your God. Speak tenderly to Jerusalem . . . her guilt is expiated” (Is. 40: 1-2).

Fourth, prophetic hope sketches a new life that drives out resignation and despair. “They that hope in the Lord will renew their strength, they will soar as with eagles’ wings; they will run and not grow

Exodus Walk- We witnessed the

powerful story of Exodus. Exodus, like the word EXIT, means "going out". It is given this title because it tells the greatest story of the Israel's history - when Abraham's descendants escaped from the cruel slavery of Egypt. (See Prophet Isaiah 51:1-2).

Fr. Renato Malbog, who acted as Moses, had a simple stick when he led us, the Israelites, out of Egypt. This stick symbolizes our mission to be with one another in the journey, to stay together and to lead everyone to the promise land. All of us have the capacity to lead, and the capacity to bring people to the promise land. We began our journey and together, we will fulfill our mission. Moses is considered one of the greatest prophets in Salvation History.

.

“Comfort, give comfort to my people, says your God. Speak tenderly to Jerusalem . . .

her guilt is expiated” (Is 40: 1-2).

From: http://svd4cdcamp2012.blogspot.com/p/day-2.html

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http://svd4cdcamp2012.blogspot.com/p/day-2.html

weary, walk, and not grow faint” (Is. 40:31).

Lastly, prophetic hope bursts out of all narrow pragmatic, utilitarian views by offering a vision of the future that only God can create. “Lo, I am about to create new heavens and a new earth; the things of the past shall not be remembered or come to mind. Instead, there shall always be rejoicing and happiness in what I create” (Is. 65:17-18).

God is speaking to us today through the Old Testament prophets. The prophetic message is inspiring and extraordinary active ministry of the Catholic Church in the Philippines in its thrust for justice through a preferential option for the poor. The prophetic conversion of hope in the Lord, of fidelity to the Covenant with God our Savior, remains ever new and ever relevant.”21

Through our baptism, we become members of the mystical body of Christ, the Church and are called to share in the priestly, kingly and prophetic role of Jesus. We are commissioned to proclaim the Word of God through our words and actions. Matthew 5: 14-16 says, “You are the light of the world. A city seated on a mountain cannot be hid. Neither do men light a candle and put it under a bushel, but upon a candlestick, that it may shine to all who are in the house. So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven.”

21 The article from CFC was retrieved from www.eccceonline.org/publications/CFC/index.htm

Called to be a Sprinkling Can, Called to become Prophet By: Fr. Ed Herberger, SVD

Recently, an elderly gentleman stood up at the end of Mass, and in a loud voice shouted, "Forty-six years ago, a young man was ordained a priest. That young man was Father Ed." Once I caught my breath, I commented that my life as a priest for 46 years has been amazing and full. It would take a book to put flesh on that "amazing and full" life as a priest, but I don't intend to write a book either now or later.

If I ever did write the book that I'm not going to write, one chapter would be entitled, "People Who Knock on my Door.” Each one had their own story or need or gift or request or inquiry. Some took just a few minutes of time, others hours. Some were looking for an attentive ear, or for advice, or a prayer for guidance or healing. Some were hurting, while others were full of joy. Others were searching, or wanting their opinions to be heard.

From: http://www.svdvocations.org/Meet-Our-Seminarians---Missionaries/Priest/Fr--Ed-Herberger,-SVD.aspx

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These verses find resonance in the words spoken by Pope John Paul II during his speech to the Filipino people: “My dear brothers and sisters, this is your dignity and your strength: to remain united with Christ, sharing his salvific mission, promoting his cause, building up his kingdom of truth and life, holiness and grace, justice, love, and peace. You do this day after day, week after week, in the ordinary yet extremely important setting of your daily Christian lives.”

The story of Fr. Ed Herberger, SVD is a story of a modern prophet in our world today in enfleshing Christ’s mission of salvation, spreading his word and building his kingdom. In his life story, He wrote the following words, “If I ever did write the book that I'm not going to write, the three chapters would be People Who Knock on my Door’, ‘Saints I Met Along the Way’ and ‘Where Do I Get These Homilies From?.”

The first chapter would tell us of a story of God’s people with different needs and can only be unfolded and understood in the eyes of a prophet. They are stories of peoples’ joy, pain, and sorrow and a story of people in dire need of God’s love and mercy. Whatever stories the people told Fr. Herberger left an imprint in his soul. And in his two eyes, he was able to see the beautiful story of God’s love for His people.

The second chapter would tell us of a story that inspired him most because in this chapter of his life he saw God in the diverse experiences of many people he had

“Some came asking to have their child baptized, or to register for marriage preparation sessions, or to sadly announce the death of a loved one and make arrangements for the funeral. When the "People Who Knock on my Door" has gone, they leave behind a gift. They left an imprint of their spirit on me. Even though at times they talked about some of the "garbage" in their life, there was always something beautiful within that I was allowed to see.

http://www.svdvocations.org/Meet-Our-Seminarians---Missionaries/Priest/Fr--Ed-Herberger,-SVD.aspx

Another chapter in that book that I'm not going to write would be entitled, "Saints I Met Along the Way.” So many people have edified and inspired me. Most would be shocked to know that someone thought of them as a Saint. People who are going through difficulties or hardships, yet remain faithful on their life's journey have over and over again been an inspiration for me. In my 21 years in the Caribbean, I admired those who whether convenient or inconvenient showed a spirit of willing and cheerful service.

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met on the way. He considered them as saints in modern times, because they edified him, inspired him and encouraged him to live faithfully as he carry out his threefold mission of Jesus as king, prophet and priest. Their willingness to serve God in the midst of pains and difficulties moved him to work hard for the glory of God.

Preaching the Sunday homily was supposed to be the third chapter of his book. He told us, “Preparing the Sunday sermon was generally a laborious struggle but rewarding.” Yes, it was a struggle for him because he had to prepare a homily that would appeal and touch the heart of those who would hear his message. However, it gave him happiness because he knew that many were inspired to listen to God’s word and love him more as they hear God’s message of love through the homily he shared. In our world today, there are so many prophets who are active in their ministry. They have one mission to accomplish: to bring God’s message to everyone, to tell the world of His love, and to help break the situation of despair and hopelessness to all mankind.

By Sister Mary Martha Fe, OSF

If I ever did write that book that I'm not going to write, still another chapter would be entitled, "Where Do I Get These Homilies From?" Preparing the Sunday homily is generally a laborious struggle and a reward for me. Grappling with the Word of God for any given Sunday, challenges me in my personal life, and also challenges me in finding a way to express that message in a meaningful and inspirational way for the community. When I begin my preparation and before preaching, I ask God to go where I cannot go.

http://www.svdvocations.org/Meet-Our-Seminarians---

Missionaries/Priest/Fr--Ed-Herberger,-SVD.aspx

This leads me to an analogy of my calling as a Priest. After sunset I often water the flowers in the courtyard with a green plastic-leaky patched-up-sprinkling-can. One day I imagined the different flowers thanking the green plastic-leaky patched-up sprinkling can for nourishing them and satisfying their thirst. Then I told the plants that the sprinkling can is only an instrument, a container for carrying the water. It shouldn't thank the sprinkling can. The plants then asked me where the water came from, so they could thank the source of the water. In an answer I could only say, "Somewhere out there in the heaven. “ (Fr. Ed Herberger, SVD)

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Entry # 5: Becoming a modern day prophet!

Option I: Isaiah and Jeremiah Today

- Read Isaiah 1: 1-31 and Jeremiah 2: 1- 37. - Compare the scenarios portrayed in these passages

with the social situation of the Philippines and then, answer this question: If Jeremiah and Isaiah were alive today, what do you think would they do in response to the Philippine social situation?


Contents/Relevance* 15 x 2 = 30 points Clarity/organization** 15 TOTAL 45 points

*For Contents/Relevance

Excellent (13-15)

Very Good (10-12)

Good (7-9)

Fair (4-6)

Poor (1-3)

Insights presented are very comprehensive and relevant. Almost all the topics from the lesson are covered and are being related to oneself and one’s experience.

Insights are moderately comprehensive and relevant: many of the topics from the lesson are covered and are being related to oneself and one’s experience.

Insights are less comprehensive and relevant: some parts of the topics are covered and are being related to oneself and one’s experience.

Insights are least comprehensive: few topics from the lesson are covered and are being related to oneself and one’s experience.

Insights are not comprehensive and relevant: just 1 or no topic from the lesson is covered and related to oneself and one’s experience.


Excellent (13-15)

Very Good (10-12)

Good (7-9)

Fair (4-6)

Poor (1-3)






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Option 2: The Life of My Birthday-Saint.

Do a research on the life of the saint whose feast day falls on your birthday. After narrating comprehensively the life of the Saint, point out the saint’s remarkable character that made him a prophet in his own time, and relate that character to what it is like to become a prophet in our own times today.

Rubrics for Evaluation (45 points)

Criteria Excellent

(13-15) Very Good

(10-12) Good (7-9)

Fair (4-6)

Poor (1-3)

The life of the Saint is comprehensively presented.

All the details and main events are presented correctly.

Many main events with details are given.

Very few main events are given but with many details.

Very few/limited details but with main events are given.

No detail is given. Only one main theme or event is narrated.

Answer to the question how the life of the saint relates to the idea of becoming prophets in the world today is clear and comprehensive.

Life of the saint in relation to modern times is excellently explained with the use of sufficient relevant and appropriate examples.

Life of the saint is well explained with the use of sufficient examples some of which are not so relevant and appropriate.

Life of the saint is well explained but many examples are not so relevant and appropriate.

Life of the saint is fairly explained with many irrelevant and inappropriate examples.

Life of the saint is very poorly explained and all examples are irrelevant and inappropriate.

Presentation of ideas is clear and organized.






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Option 1. The Prayer of St. Arnold Janssen

Read the favorite prayer of St. Arnold Janssen and pick the line you find most striking --- that which will inspire you to answer God’s prophetic call as a student of an SVD administered school. Share with others your feelings/reactions in regard to the prayer.

Re: "Father Arnold's Favorite Prayer" Fr: Canonization Stampita "Lord Jesus Christ, I adore you as the Son of God and through the mediation of your loving Mother I beseech You, send me from out of the abundance of your loving Heart the grace of the Holy Spirit in order that He enlighten my ignorance, purify and sanctify my sinful heart, and confirm me in your holy love.

This I ask through the love of the Father and the Holy Spirit, through the abundance of your infinite mercy, and through the merits of all your saints. Amen."May the Heart of Jesus live in the hearts of all people? Re: Spiritual Motto Fr: Canonization Stampita

Rubrics for Evaluation For participating in the prayer 70 points For identifying your feeling/reaction and sharing it with the class 30 points TOTAL 100 points

Option 2. Interpretative Song

- Form three groups. Interpret the song and present in the class.

YOU ARE MINE (By David Haas)

I will come to you in the silence I will lift you from all your fear You will hear My voice I claim you as My choice Be still, and know I am near I am hope for all who are hopeless I am eyes for all who long to see In the shadows of the night, I will be your light Come and rest in Me Chorus: Do not be afraid, I am with you I have called you each by name Come and follow Me I will bring you home I love you and you are mine I am strength for all the despairing Healing for the ones who dwell in shame

All the blind will see, the lame will all run free And all will know My name Chorus: Do not be afraid, I am with you I have called you each by name Come and follow Me I will bring you home I love you and you are mine I am the Word that leads all to freedom I am the peace the world cannot give I will call your name, embracing all your pain Stand up, now, walk, and live Chorus: Do not be afraid, I am with you I have called you each by name Come and follow Me I will bring you home I love you and you are min

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Manner of Presentation* 15 x 2 = 30 points Relevance** 15 x 2 = 30 TOTAL 60 points

*For Manner of Presentation

Excellent (13-15)

Very Good (10-12)

Good (7-9)

Fair (4-6)

Poor (1-3)

Cooperation or teamwork is very evident; There is creativity and use of varied materials.

Cooperation or teamwork is evident; there is creativity but the use of varied materials is not observed.

Teamwork is less evident and there is the use of few materials

No teamwork: only 2-3 members are actively involved. No use of varied materials.

No teamwork: Presentation is a one-man show and other members did not participate well. No use of varied materials.

**For Relevance

Excellent (13-15)

Very Good (10-12)

Good (7-9)

Fair (4-6)

Poor (1-3)

The presentation is very relevant: almost all significant life issues in the personal, familial, and societal levels are depicted.

The presentation is moderately relevant: all aspects of personal and familial aspects are depicted but connection to society is quite unclear.

The presentation is relevant: some aspects of personal and familial life are portrayed but connection to society is not established.

The presentation is less relevant: issues focused only on personal life issues without being connected clearly to family and society.

The presentation is not relevant: connection to all aspects of life is not established.

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Proclaiming the Good News

- Read Hebrews 11:33. In view of the prophets who announced the good news and denounced the bad news, think of a person (family member, friend, school mate, teacher, neighbor, enemy, etc.) whose goodness needs to be proclaimed or affirmed. Then, make a love letter or letter of affirmation for that person. Give the letter to the person concerned.


Content of the letter* 15 x 2 = 30 points For giving the letter 70 TOTAL 100 points

* For Content of the letter

Excellent (13-15)

Very Good (10-12)

Good (7-9)

Fair (4-6)

Poor (1-3)

Contents reflect very clearly the topic/lesson.

Contents of the letter reflect moderately the topic/lesson.

Contents of the letter reflect less the topic/lesson.

Contents of the letter reflect least the topic/lesson.

Contents are not related to the lesson/topic.

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GOD’S INTERVENTION IN THE OLD TESTAMENT: SALIENT POINTS

Salvation History is the story of God’s intervention

in human affairs in order to remedy and change the situation which the human being has brought to himself. It would take a long time to discuss the whole OT salvation history. What we will do is highlight salient points that are important to understand this process and also to be able to get in touch with God’s pattern of acting in behalf of his chosen people. He continues to behave in the same way even with us today. So, getting in touch with this pattern of behavior will give us a good basis for an image and an understanding of God.

Election

The ultimate end of God’s intervention is the good of the whole humanity and creation. But in order to do this, God always uses the instrumentality of one or a collective as a means and vehicle of his intervention. This is connected with the idea of CONSECRATION: that God selects or sets aside someone or some people for a task He ants done for the good of the whole. This is a pattern that remains constant in the Old and the New Testament salvation history, and even today. This is the only correct context to look at our vocation to the religious/missionary life.

Another pattern connected with election is that God’s choice does not follow the category of human standards. God’s categories are not the same as ours (e.g. the choice of David who was only a kid, who knew only how to tend the sheep; 1 Sam. 16:1-13). In the case of his first move, God could not have chosen a worst group of people – the slaves in Egypt who had no influence at all. This choice ascertained that what happened to them

“Even before I formed you in the womb I have known you; even before you were born I had set you apart, and appointed you a prophet to the nations. “

(Jer. 1:4-5)

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could only have been done by somebody else, not by them.

Desert Experiences

The original ancestors of the chosen people were nomads. As nomads, they shared the same religiosity of nomadic tribes in that area and at that time. A particular characteristic of that religion was that they believed in a spectrum of Gods (family gods, clan gods, barrio gods, town gods, etc.), the highest of whom they called the “EL” -- the creator. When they were freed from the slavery in Egypt and were saved from the Pharaoh’s army as they passed through the Red sea, they realized that it was this “EL”, the Creator-God, who was behind all these. These two traditions merge into one in Psalm 135/136. A new content which the Jews added to their image of God is of him as a LIBERATOR OF THE OPPRESSED. This was based on their Exodus experience as they were crossing the Red sea. Their sojourn and experiences in the desert gave them another basis for the new content in their idea of God. He was a GUIDE. During the day, God showed them the way to go through the pillar of smoke and at night through a pillar of fire. He was also a PROVIDER because when they had nothing to drink, God gave them water that came out from a rock. When they had nothing to eat, God sent them manna and quails to eat.


The election and desert experience of the Israelites which Fr. Fabiosa brought into light in the preceding paragraphs has a great bearing on our life. Using faith as the prism through which we understand the depths of life, it can be said that human existence is always graced; that is we each have a graced history. Human existence is always graced because in it God is always present. It is the locus of the loving activities of God which are, more often than not, beyond the narrow confines of human theorizing. On the whole, the events in this world are divinely orchestrated so that we human beings, at the completion of time, can experience the fullness of glory and

“In the desert, the human person encounters either the true loving God before whom there is no other (Ex. 20:1-4) or the false god represented by the golden calf. In the world today, what is being symbolized by the golden calf? “

In explaining the God- concept of Paul Tillich, a German-American theologian (August 20, 1886 – October 22, 1965), Thomas Hart writes: “If the word God means nothing to you, he says, think about where you experience depth in your life. This is where you encounter God, for God is the depth dimension of all reality. “ - Thomas Hart, Theology

teacher and therapist (Hart: 1994: 11)

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http://en.wikipedia.org/wiki/Theology

freedom as children of God – an experience which even creation will share after having been freed from the fate of death (Rom. 8: 18-21). The Finger of God22 is silently but powerfully working not only in the entire world but also in our lives, in our hearts in particular, with a view to achieving the end which in biblical parlance is termed Kingdom of God.

Towards God’s kingdom of peace, justice, and joy (Rom. 7:14), we must journey. This is our destiny. God has elected us for this purpose. The first letter to the Ephesians beautifully expresses this destination of ours, “God chose us in him before the creation of the world to be holy and without sin in his presence. From eternity, he destined us in love to be his sons and daughters through Christ Jesus, thus fulfilling his free and generous will” (Eph. 1: 4-5). To aid us in this noble journey, God has endowed us with manifold gifts and blessings. He has given us talents, capacities, and abilities (2 Cor. 3:5, 1 Cor. 4:7, 1 Cor. 3:6) so we can use them in loving and receiving love which is the only way to get to our destination of being with him. Walking by faith and not by sight (2 Cor. 5:7), let us be hopeful and believe that “everything comes from him, has been made by him and has to return to him” (Rom. 11: 36). The greatest gift God has given us, which shows us the way, is the incarnation of his Word, Jesus Christ. Sojourning on Earth, Jesus revealed to us the way of faith, hope, and love. After his death, Jesus Christ continues to lead us through the gift of the Holy Spirit (Jn. 15:26-27).

Our being chosen or elected necessitates, like among the Israelites, a desert experience. Unlike neurotics, let us not willfully seek the “desert”23 because the desert will find us. Painful events, unexpected and uninvited, will come into and intrude our lives. Faced squarely, they serve as purifying moments giving us opportunities to grow and become better persons. Taking place in the desert are temptation experiences

22 Finger of God is another biblical term for the Holy Spirit, the third person of the Godhead. It is an appropriate metaphor for the ways by which God powerfully and lovingly touches the life of humans and the whole of the universe. In the Old Testament, creation is described as a work of God’s fingers (Ps. 8:4) and the Ten Commandments, as God’s law of love, were written on the tablets of stones by the same fingers (Dt. 9:10). These laws of love are etched by God in the hearts of humans by his fingers (2 Cor. 3:3). 23 By desert here, I meant sufferings and pains.

“We are all pencils in the hand of God. “

- Mother Teresa of Calcutta

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which should not be construed as designed by God. But God allows human beings to undergo temptation. Why? The following passage from the Scriptures can give us a profound answer, “God is faithful and will not let you be tempted beyond your strength. He will give you together with the temptation, the strength to escape and to resist” (1 Cor. 10:13).

Resisting and overcoming the temptations in the desert is not the most important thing that takes place. Rather, it is the awareness of God’s abiding presence. Similar to the experience of the Israelites, in the desert of one’s life, God can be encountered as one who provides guides, liberates, and defends the oppressed and the exploited. In the midst of suffering, the Spirit of God reveals itself as a source of consolation, illumination, and grace. A case in point is the famous story of Carlo Carreto, a “Little Brother of the Gospel who lived in Beni Abbes, Algeria and in Spello near Assisi.”24 In his younger years, before he joined the Little Brothers of Jesus at the age of 44, he enjoyed mountain climbing. He desired to become a successful mountain climber not for self-glorification, not for selfish interest, but for service. He wanted to rescue people caught in the mountain storm. What a very noble intention! But by a twist of fate, things went awry. One time when he was hiking, he experienced a problem with his leg. A nurse friend offered help to remedy the situation. But the wrong vial, which turned out to be a poison, was injected, and this paralyzed him for the rest of his life. For so many years, Carlo Carreto suffered due to the mistake of his friend. With the passing of years, however, he realized that suffering is something of great relevance in life. For him, “it is only the man or woman who has suffered who has the right to speak to others about suffering.”25 “He did not try to give watertight answers

24News and Archive of the Spiritual Family of Charles de Foucauld were retrieved from http://www.jesuscaritas.info/jcd/fr/4154/why-o-lord-inner-meaning-suffering 25 Ibid.

“My grace is enough for you; my great strength is revealed in weakness.

Gladly, then will I boast of my weakness that the strength of Christ may be mine. So I rejoice when I suffer infirmities, humiliations, want, persecutions: all for Christ’s sake! For when I am weak, then I am strong. “

(2 Cor. 12: 9-10)

Photo from: http://clipart.christiansunite.com/

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to the question 'Why does God allow suffering?' Rather, he reflected that “God draws the best qualities from men and women by allowing them to suffer and that the “the most terrible suffering of all is the quest for selfish pleasure, leading to revulsion and death.”26


Covenant This is a very important concept not only in the OT but also in

the NT. It is, therefore, important to understand the cultural background of this concept. After having shown his greatness through what he did to the Israelites, showing to them that he can be trusted and that he fulfills his promises, God took the initiative to enter into covenant with them.

To have a good grasp of what this element of Jewish religiosity meant, we have to look at it in the context of their socio-cultural background. They were nomads and animals constituted their economic base. They had to wander from one place to another for the sake of their animals. In the process, they entered territories not their own. They, therefore, had to ask permission from the tribal leader of the place to allow them to graze their animals and protect them from bad elements. They had to haggle over the terms of the covenant, so that for their animals to graze in the land, the leader would guarantee protection only in exchange for some gift, such as a bull, sheep, or goat. If the terms are agreeable, the covenant would be sealed with a meal. Then a piece of flat stone would be broken in two, one of which would be given to the owner of the land while the other would remain with the nomads. This pledge would be a guarantee that the terms of the covenant are obeyed and followed. If something untoward happened to the them in the process, they could complain to the owner of the territory, bringing their piece of stone with them to show to the latter that they had made a covenant.

26 Ibid.

“(Yahweh) kept all the promises he had made to the people of Israel.”

(Jos. 21: 45)

“Blessed be Yahweh who has given rest to his people Israel as he promised; for not one of his promises, given to Moses his servant has been broken.”

(1 Kgs. 8: 56)

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In a covenantal relationship, the one who

needs the favor of a partner normally takes the initiative to accomplish such a covenant. However, although it was Israel from whom a covenant was essential, it was actually God who took the initiative to enter into covenant with them, as if God was the one who needed it (Ex. 20:6-17; Dt. 5:6-22; 6:4-13; 7:7-15). The covenant event was the first event by which God slowly led his people back to their destination. In the covenant, he revealed the Torah, which would guide Israel on their way of life such that, if they failed to follow the laws, they would slowly be brought back by it to where God originally wanted them to be.

Fr. Magdaleno Fabiosa, SVD

Relative to the preceding paragraph, a covenant may be viewed in broad strokes as an act of an overbearing person towards the weak or the one in need. As culturally conditioned, the stronger or more powerful party can dominate the other in laying out the terms. To quote John L. McKenzie, SJ, “the stronger could impose his will upon the weaker or the victor upon the vanquished; or inversely the vanquished or the weaker party could seek a covenantal relationship with the stronger.”27 The Old Testament theme of covenant reflects this unequal footing between the two parties.

27 McKenzie, J. L. (1965). Dictionary of the bible. New York/London: Macmillan Company.

“It is vitally important, therefore, that the wealthier States, in providing varied forms of assistance to the poorer, should respect the moral values and ethnic characteristics peculiar to each, and also that they should avoid any intention of political domination.”

(Pacem in Terris* on the Evolution of Economically Underdeveloped

Countries)

*Pacem in Terris, which means Peace on Earth, is the encyclical of Pope John XX111, April 11, 1993

“He called the Second Vatican Council (1962–1965) but did not live to see it to completion, dying on 3 June 1963, two months after the completion of his final encyclical, Pacem in Terris. He was beatified on 3 September 2000, along with Pope.”

Text From: http://encyclopedia.tfd.com/Pope+John+XXIII

Photo from: http://saints.sqpn.com/pope-blessed-john-xxiii/

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http://encyclopedia.tfd.com/Second+Vatican+Council

http://encyclopedia.tfd.com/Second+Vatican+Council

http://encyclopedia.tfd.com/Pacem+in+Terris

http://encyclopedia.tfd.com/Pope+John+XXIII

In all the covenant stories between God and the people, Yahweh was the one who decided with sovereign liberty to be the provider, protector, and liberator and dictated the conditions to be observed. Take, for example, the mythical story of Noah where God promised that he would never again destroy the world by a deluge (Gen. 9:11) as a punishment for people’s wickedness; he prohibited homicide and the eating of blood (Gen. 9:4ff). As the book of Genesis (8:21-22) tells us, God, after having smelled the aroma of Noah’s burnt offering, got rid of the bow as a “primitive weapon of war” by “casting it away from the earth into the heavens”28 to remind himself of his solemn promise.

Another instance is the agreement God made with Moses and the rest of the Israelites. This is the covenant proper in the Old Testament, the “model or paradigm of all formal pacts with God.”29 The essence of this covenant can best be captured by this verse: “You shall by my people and I will be your God” (Jer. 7:23, 11: 4, 24:7; Ez. 11:20; Ho. 2: 25). This implies that Yahweh who carried the Israelites on eagle’s wings and brought them to himself (Ex. 19: 4) will henceforth continue to be their liberator, protector, and provider on the condition that they will be faithful to him. To aid them in maintaining their fidelity to Yahweh, the Ten Commandments were given (Ex. 20:1-17).

It is true that at first blush the covenants God made with the Israelites may appear as an act of dictatorship. However, a deeper analysis will prove the opposite. As already mentioned by Fr. Fabiosa, the covenant all started with the initiative of the all-powerful God. Impelled by no more and no less than love, he intervened in the life of the Israelites so he could save them. In fact the prophets’ portrayal of the Israelites’ covenant with Yahweh as a love-relationship makes it unique and different from all the covenants in the Old Testament times. In this regard, the following descriptions of such a covenantal relationship are worth-mentioning: “Israel is the flock, and Yahweh the shepherd. Israel is the vine, and Yahweh the vinedresser. Israel is the son, and Yahweh the father. Israel is the spouse, and Yahweh the

28 McKeating, C. (2010). The call to mission. Makati: St Pauls. 29 Ibid, 67.

As a sign of God’s promise not to destroy the earth by flood, the rainbow reminds us of our right and duty to promote human life and protect the environment.

“The Lord is my shepherd, I shall not want.

(Ps. 23:1)

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bridegroom.”30 An example of Scriptural scenarios that graphically illustrate these relationships is the conversation between David and Nathan. In this story, (2 Sam. 7:1-17), the relationship between God and David and, by extension, between God and the descendants of David is described as one between father and son. This is made clear when the prophet Nathan, in repeating Yahweh’s message to David, said: “I will be a father to him and he shall be my son. If he does wrong, I will punish him with the rod, as men do. But I will not withdraw my kindness from him as I did from Saul when I removed him out of your way” (2 Sam 7: 14-15). Another case in point is the prophet Ezekiel’s description of Yahweh as the bridegroom and Israel as the bride: “I passed by later and saw you were at the age of love and spread part of my garment over you to cover your nudity. I made a covenant with you with an oath – a word of Yahweh – and you were mine” (Ez. 16:8).


Promised Land and Prosperity

God eventually led the Israelites to that land he promised them “flowing with milk and honey” (an expression which means prosperity). In the Promised Land they became economically and politically prosperous. They became a nation that surrounding nations had to reckon with. This prosperity reached its peak in what they would call the Davidic Dynasty. But it is a human experience that prosperity brings along with it the seeds of its own destruction: + The people started to do lip service to their part of the covenant. + Relationship with God became a matter of ritual and rite. + The few rich started to exploit the majority who were poor. (See Jeremiah 26:1ff). God, true to his nature as Father, tried to send his representatives (Prophets, Judges, and Kings), to remind the people of their part of the covenant. The prophets tried to show to the people the evil they were doing. After some time of

30 Leon-Dufour, X. (Ed.). (1990). Dictionary of biblical theology. Pasay City, Philippines: St. Pauls.

Contrary to the ritualistic religion of the Israelites, authentic religion plays a great role in life. In this regard, the following statement below is worth-quoting:

“Among those respondents who prayed regularly and depended on their religious beliefs to cope, I found a higher sense of life satisfaction and lower level of death anxiety.”

– Harold Koenig, MD, 2000: 83

(Dr. Harold Koenig is the executive director of Christian Medical and Dental Associations)

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reform, however, the people went back to their sinful ways. Then God sent Jeremiah, the Prophet, who went around the towns and marketplaces of Israel. Naked like the day he was born and with a yoke around his neck, he warned the chosen people unless they change their ways, they too would become naked and carry a yoke around their necks. The people did not listen; instead, they had him deported and they continued their sinful ways. They did not heed God because they were a rich and powerful nation.


Babylonian Captivity

Despite their military power, Israel was conquered by the Babylonians. The policy of the Babylonian King was to bring all captives to Babylon and make them slaves. This is what happened to Israel the chosen people of God. They became slaves in a foreign land with no protection from God who was present in Jerusalem. They were back to zero, back to where they started in Egypt – slaves. This was a traumatic experience to the nation: + After all the experiences of God’s intervention on their behalf, they realized they were special to God because “God did these things to no other nation except to us. + They were special to God, the creator and the highest of all Gods, who made covenant with them. + God’s favor, presence, and protection were responsible for whatever prosperity they have arrived at. + Why then did this sad event of slavery and captivity in a foreign land happen? + How can God allow this to happen to us, his chosen people?

“No matter what prophet God sent to reaffirm His love for them, the people of Israel met the prophet with obstinacy, disbelief and hostility. Even if they had a change of heart, it was fairly short-lived. Soon they returned to their idol worship and the offering of the sacrifices. Because of the toxicity of their feelings of guilt and shame, they could not believe God could love them.

Jesus’ purpose as Messiah was to confront and discount this perception we have about ourselves as worthless, and to release us from the bondage of the inner power that keeps us in a negative state of mind.”

- Jack Walters, 1995: 27---

(Jack Walters, SJ is a practicing psychotherapist, co-director of the IAM Counseling and Retreat Center in New Albany, Pennsylvania.)

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The prophets interpreted for them this traumatic

experience by saying to them: You did not live up to the demands of the covenant despite having been reminded very often. Through this event of slavery and exile, God was clearly canceling the covenant he made with your forefathers. Just as God intervened in your favor in the past, so he will do in the future; make a new covenant.

Eschatological Promise

God tried to break the shell that enveloped man and woman by pounding the shell from outside. But God realized it was too hard. A new and a more radical strategy had to be used. He had to work from inside. He decided to do it on his own: “I will gather you from the foreign nations and bring you home. I will sprinkle you with clean water, and you will be clean and acceptable to me. I will wash away everything that makes you unclean, and I will remove your disgusting idols. I will take away your stubborn heart and give you a new heart and a desire to be faithful. You will have only pure thoughts, because I will put my Spirit in you and make you eager to obey my laws and teachings. You will once again live in the land I gave your ancestors; you will be my people, and I will be your God” (Ez. 36:24ff).

• Summary Points:

+ Alone and unaided, man and woman can never save or realize themselves. + Despite human unfaithfulness, God will always remain faithful. + Human’s failure and sinfulness is not greater than God’s love and goodness; it cannot destroy God’s plans.


In regard to the concept that, alone and unaided, man and woman can never save or realize themselves, and that God’s grace cannot be merited, the following toxic beliefs are worth-mentioning:

“God’s love and favor depend on my behavior.”

“The more money I give to God, the more money he will give to me.”

“I can work my way to heaven.”

“God uses only spiritual giants.”

- Stephen Arterburn and Jack Felton, 2001:78

(Whereas, Arterburn is a well known speaker, licensed minister and best-selling authors of more than 50 books, Felton is a licensed therapist, ordained minister)

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The main theme of the Babylonian exile and the post-exilic restoration of Israel’s life and worship centers on God and not on the Israelites or the Babylonians. The tragic events in the life of the chosen people just highlight the main event, that is, God’s loving intervention. Why did God have to intervene? It is because salvation cannot be worked out or merited. As Fr. Fabiosa said, “Alone and unaided, man and woman can never save or realize themselves.”

While it is true that human freedom is powerful, God’s grace is mightier or better put, the mightiest. The Israelites agreed to keep the covenant, to become the people of God (Gen. 19:8), but later, as evidenced by what happened in the desert and immediately prior to the exile, they wallowed in sin. This brings us to the truth that after the fall, human nature continues to be weak, made strong by the Spirit of God who lives in us calling us always to repentance, to love. The concept of unmerited grace is a theme that runs through the teachings of Jesus Christ and is at the heart of Christianity. Philip Yancey writes, “Grace is Christianity’s best gift to the world, a spiritual nova in our midst exerting a force stronger than vengeance, stronger than racism, stronger than hate.”31

God’s grace of unconditional love, the main teaching of Jesus, is also the principal motif in God’s dealing with his chosen people. This love is characterized by faithfulness despite the unfaithfulness of human beings. The unfaithfulness of the Israelites is portrayed in the metaphor of harlotry. Like Hosea and Jeremiah, the prophet Ezekiel who was exiled as well to Babylon, depicted the people of Samaria and Jerusalem as harlots.

31 Yancey, P. (1998). What’s so amazing about grace? Mandaluyong City, Philippines: OMF Literature, Inc.

Separated this lengthy paragraph -

“They burned the house of God, broke down the walls of Jerusalem, set fire to all its palaces, and destroyed everything of value in it. The survivors were deported by Nebuchadnezzar to Babylon: they were to serve him and his descendants as slaves until the kingdom of Persia came to power.”

(2 Ch. 36: 19-20)

The Israelites taken into

captivity.

Photo from: http://clipart.ochristian.com/Bible_Characters_Clipart/Daniel_Clipart/index2.shtml

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As to the people of Samaria, Ezekiel says: “You played the harlot with the Assyrians as well because you were never satisfied. Yes, you played the harlot with them but you remained insatiable. Then, you multiplied your prostitutions in a land of merchants, Chaldea, and even with that you were never satisfied” (Ez. 16: 28-29). But, Israel’s prostitution is worse because unlike an ordinary harlot, she “scorned payments”, “gave gifts” to her lovers and bribe them to come to her (Ez. 16: 32). Of the unfaithful Israel, Yahweh’s words are so scathing: “In you, Israel, father and mother are treated with contempt, in you the alien is oppressed, the fatherless and the widow are wronged. You have despised my holy things and profaned my Sabbaths” (Ez. 22: 7-8).

Human unfaithfulness cannot destroy God’s loving plan. God intervenes amidst suffering. The coming of King Cyrus of Persia who allowed the return of the Israelites to their land may be interpreted as God’s intervention through the instrumentality of persons. Yahweh is really the Good Shepherd (Ps. 23; Ps. 100: 3; Is. 40:11) who goes out to seek the lost or strayed sheep. This God does not only seek the lost one but also gives him life. As the book of Ezekiel (37:1-14) graphically narrates, the dry bones which were once lifeless and dry, began to join together, to have sinews and muscles, and then to move after the breath of Yahweh was breathed on them. These bones symbolize Israel who was dead in sin but became alive because of the transforming power of Yahweh.

Literally, the realization of Israel’s experience of coming to life took place when the chosen people of God were able to return to Canaan and start anew. Instrumental in the restoration were Nehemiah and Ezra who respectively led in the rebuilding of the temple and Israel’s life of worship. In a deeper sense, Israel’s experience of restoration as a holy people is an allusion to the eschatological promise, that is, the coming of

“May Christ dwell in your hearts through faith; may you be rooted and founded in love. All of this so that you may understand with all the holy ones the width and length, the height and depth – in a word, that you may know the love of Christ which surpasses all knowledge, that you may be filled and reach the fullness of God.”

(Eph. 3: 17-18).

Photo from: http://en.wikipedia.org/wiki/File:SVouet.jpg

“Dry bones, hear the word of Yahweh! Yahweh says: I am going to put spirit in you and you will live. I shall put sinews on you and make flesh grow on you; I shall cover you with skin and give you my spirit that you may live. And you will know that I am Yahweh.”

(Ez. 37: 4b-6)

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http://en.wikipedia.org/wiki/File:SVouet.jpg

http://en.wikipedia.org/wiki/File:SVouet.jpg

God’s kingdom in fullness – another motif of the teachings of Jesus Christ.



Entry # 6: Being true to one’s commitments or promises!

Read an article or watch news on international agreements such as APEC summit, NATO, etc. or any local agreement such as usury or better known as 5/6. Critique these political or economic agreements in view of the covenant God made with his chosen people. Write your answer in not more 10 sentences. Express in a prayer or drawing or poem your feelings or reactions about the same international agreement. In view of the truth that agreements are supposed to be observed justly, realized or actualize a good promise you made to your family members or friends. Describe in at least a paragraph such a promise and how you intend to realize the same.

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For making a prayer/drawing/poem 20 points For describing one’s plan to realize the promise 20

Analysis of the agreement in the light of the lesson* 15 x 2 = 30 Clarity/organization/coherence of thoughts** 15 x 2 = 30 TOTAL 100 points

*For Analysis of the Agreement

Excellent (13-15)

Very Good (10-12)

Good (7-9)

Fair (4-6) Poor (1-3)

Analysis has exhausted all the topics taken up in class and examples are more than sufficient and very relevant.

Analysis considers almost all topics and examples are sufficient.

Analysis includes more than two topics but with limited examples.

Analysis includes two or three topics but with very limited examples.

Analysis is very limited: it involves only one topic and has no examples.

**For Clarity/Organization/Coherence

Excellent (13-15)

Very Good (10-12)

Good (7-9)

Fair (4-6)

Poor (1-3)






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LEARNING EPISODE 2:

THE WORD OF GOD WHO BECAME FLESH IN THE NEW

TESTAMENT After having participated actively in the varied learning activities relative to the lessons, the students should be able to: WORD See the entirety of the life of Jesus from the incarnation to the paschal mystery as redemptive and as a model of what it is like to become fully human; WORSHIP Be grateful for the unconditional love of the Father as revealed in the person and mission of Jesus; and WITNESS Enflesh in their lives the message of the paschal mystery.

The incarnation of the Word, the focus of the present section is God’s greatest act of emptying himself (Phil 2:7). Out of great love, he took the risk of becoming human like us in all ways except sin (Heb. 4:15) so that we can be saved. In his whole salvific act – from birth to his public ministry and to his paschal mystery – Jesus Christ, the incarnate Word becomes the perfect image of the invisible God (Col. 1:15) and the epitome of what it is like to become a real human being.

Photo from http://clipart.ochristian.com/Photos_of_Jesus_Clipart/The_Birth_of_Jesus_Clipart/index3.shtml

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JESUS CHRIST: THE WORD WHO REVEALS GOD

The image of God that Jesus revealed uses the symbol ABBA! The content of the term (ABBA) Father is adequately captured in the following three statements that form the very foundation of our Christian faith.

1. God Always Loves Me Unconditionally

No matter how I feel, no matter who I am, no matter what I have done, how sinful I may be, how far I may imagine myself to be from God, how messed-up my life may be? There is one reality I can count on: God loves me, and he loves me with no conditions at all! God is concerned with what is best for me (Jer. 29:11-14). He will never give me up as a hopeless case because he loves me. I can neither reduce nor increase this love for me. The only thing I can do is reject it or accept it graciously and in accepting find in it the fulfillment of my life, my identity.

Many find it hard to accept such a statement about God’s love for them. They are not sure if God can love them without conditions at all. Many find this idea of God hard to accept. They cannot accept such an idea of God because they already feel guilty just thinking of God and definitely find themselves unworthy of such a love. Their idea of God is like this: God would accept and love them only after they shall have amended their lives through good deeds and penance. They believe that they have to make themselves worthy of such a love. There is nothing we have to do in order to be loved by God, because even before we do the things we intend to do that would make us worthy of God, we are already loved by God (cf. woman caught in adultery in John 8:3-11).32

32 God, in and through Jesus, offered to the woman who was caught in adultery, forgiveness, acceptance and love even in the dirt that she was in. God’s love knows no conditions at all; it is offered for free.

“Then Jesus said, neither do I condemn you. Go from now on do not sin anymore”.

(Jn 8:11)

From: http://catholiclane.com/the-pharisees%E2%80%99-pride/woman-caught-in-adultery/

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So the problem is not God’s love for me but whether or not I can accept a God who, despite myself, is behaving to me lovingly. Can I let this love into my life, let it permeate me and change my life? Can I respond in a way that I too love God with all my heart, with all my soul, with all my strength, and with everything that I am? (Mt. 12:28-34) Can I have the courage to accept that God accepts me although I know that I am unacceptable? This idea of God’s unconditional love is at the heart of the message of Jesus. In fact, it is the content of the good news. Jesus conveyed this truth through his parables. Jesus did not relate the parables to teach us how to live; He gave them to correct our notions about who God is and how God loves.

2. God Always Forgives + Forgets God will never give us up: the constancy of his

love depends on what he is and not on what I am or on how I behave. No matter how I may have messed up my life, how unchristian my life has been, with what indifference I have behaved towards this love, God always forgives me and he forgets. Even more, he offers me a future full of hope that exceeds all expectations and dreams I might entertained for myself. God will never give us up. Here are some texts about God’s forgiveness: Come back to the Lord your God. He is kind and full of mercy; he is patient and keeps his promise; he is always ready to forgive and not to punish (Joel 2:13). I have swept your sins away like a cloud (Is. 44:22). Unfaithful Israel, come back to me. I am merciful and will not be angry, I will not be angry with you forever (Is. 3:12). I will forgive their sins and I will no longer remember their wrongs (Jer. 31:34). You are a God who forgives; you are gracious and loving, slow to be angry (Neh. 9:17).

“While he was still a long way off, his father caught sight of him. He ran to his son, embraced him and kissed him”

(Lk. 15:20)

“Come back to the Lord your God. He is kind and full of mercy; he is patient and keeps his promise; he is always ready to forgive and not to punish”

(Joel 2:13)

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Sad to say, however, so many people find it difficult to believe in such a forgiving God. They cannot accept a God who gives them a second chance. The best image of this forgiving God is the Father33 in the Parable of the Prodigal Son (Lk. 15:11-32), a father who receives us back without any questions at all. But we have to be realistic that if our past has been forgiven, it does not mean that the effects of our sins are also automatically healed. Deeply ingrained habits will never go overnight. We have to cooperate with God’s forgiving love through discipline and sincere efforts to overcome the craving of the past and to let myself gradually be cured. However, only he who admits his sins and faults without any excuses can really receive God’s forgiving love. This honesty is the first step toward receiving God’s pardon and forgiveness. Another aspect of forgiveness that bothers a lot of people is their seeming inability to forgive. People say that they feel like hypocrites when forgiving a person because even after a good confession, they still feel in their heart the resentment and the hatred towards another person. In effect, what they are saying is that as soon as they forgive, they expect the feelings in their heart to disappear. This wrong expectation stems from a wrong notion of our being human. We are not like fluorescent lamp which, when we turn on the switch, the light goes on, and, when we turn the switch off, light goes off. That is not the way God created us. He created us with a heart that takes time to heal from hatred and resentment. When we forgive somebody who hurt us deeply, God even does not expect that the feeling of resentment will disappear as soon as we forgive. It will remain because that is the way God created our heart. It will take time for that feeling to heal.

It was Martin Luther King who explained what it means for a Christian to forgive. When he did this, we all know what he was talking about because of the experiences he underwent in his

33 The photo above, The Return of the Prodigal Son, is an oil painting by the Dutch painter Rembrandt. He made this painting within two years of his death in 1669. The photo was retrieved from http://en.wikipedia.org/wiki/The_Return_of_the_Prodigal_Son_(Rembrandt)

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struggle against discrimination. He said: When I forgive, the feelings of resentment and hatred will remain in my heart. I can still feel the pain. When I forgive a person who hurt me deeply, that hurt will remain. However, as a Christian, I do not want that feeling of resentment and hatred to become a wall between me and the person who hurt me such that I cannot anymore reach out to him in Christian charity, especially if he is in need of my help. It will take time for that hurt to heal. What one should do is not dwelling on the memory of what happened.

3. God is Always “Present With and For Me”

There are many names given to Yahweh in the bible. The most adequate seems to be EMMANUEL which means GOD-WITH-US. Yahweh is a God who cares for us and who loves to be with us. We will discover the quality of God’s being-with-us if we trace the connections of the word EMMANUEL to its Hebrew original. The one word that might most adequately express the nature of EMMANUEL -- God in his relationship with us human beings -- is the word COMPASSION found in the book of Exodus 34:6-7a: “I am the Lord God. I am merciful and very patient with my people. I show great love, and I can be trusted. I keep my promises to my people.”

In Hebrew, the word used for compassion is RAHAMIN. This is the same word used in referring to the “womb of a woman”. Thus the word compassion in Hebrew has the connotation of loving the way a mother loves a child from her womb. It denotes the following: the ability to suffer with, to be filled with empathy, to be able to share the suffering and pain of others, and also experience their joy and happiness as if it were happening to me. Compassion implies moving directly to those people and places where suffering is visible and

“However, as a Christian, I do not want that feeling of resentment and hatred to become a wall between me and the person who hurt me such that I cannot anymore reach out to him in Christian charity, especially if he is in need of my help.”

- Martin Luther King

Martin Luther King, Jr. (January 15, 1929 – April 4, 1968) was an American clergyman, activist, and leader in the African-American Civil Rights Movement. He is best known for his role in the advancement of civil rights using nonviolent civil disobedience.

Photo from: “http://imgur.com/r/QuotesPorn/KeYil Text from: http://en.wikipedia.org/wiki/Martin_Luther_King,_Jr.

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http://en.wikipedia.org/wiki/African-American_Civil_Rights_Movement_(1955%E2%80%931968)

http://en.wikipedia.org/wiki/African-American_Civil_Rights_Movement_(1955%E2%80%931968)

http://en.wikipedia.org/wiki/Civil_and_political_rights

http://en.wikipedia.org/wiki/Civil_disobedience

http://en.wikipedia.org/wiki/Civil_disobedience

http://en.wikipedia.org/wiki/Martin_Luther_King,_Jr

http://en.wikipedia.org/wiki/Martin_Luther_King,_Jr

most tangible and to build there a home without ever leaving it (“And he dwelt among us”).

The true mystery of God is not that he takes away our pain, our sufferings, but that he wants to share it with us. The real good news in Jesus’ message is that God is not a distant God, unmoved by our misery and pain, but a God who is “with us”, who is moved by our pain and misery, who participated in the fullness of our sin- permeated condition. But the nature and behavior of God towards his creature does not guarantee that we will never have to suffer or that we are insured against every eventuality. It just tells us that God will always be there, with his compassionate love, and we can always count on his presence. This conviction is what is behind that famous Psalm 23: “Even if I go through the deepest darkness, I will not be afraid, Lord, for you are ever with me.”



Entry # 7: Knowing and loving your Father more!

Interview your own father or in case this is not possible, interview the father of your friend in terms of his perceptions over the issue of child rearing. Then, critique such perceptions in view of God’s unconditional love.

Express in a symbolic drawing your feeling towards your father or compose a prayer thanking God for the gift of your own father.

“Even if I go through the deepest darkness, I will not be afraid, Lord, for you are ever with me.”

(Psalm 23)

“For us there is one God: the Father, from whom all things come and for whom we live and one Lord Jesus Christ…”

(1 Cor 8:6) Photo from: http://trustexercises.blogspot.com/

Give a gift to your father as an expression of gratitude, love and the like. If this is not possible, you can give gifts to fathers in the home for the aged.

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*Analysis of one’s father’s manner of child rearing 15 x 2 = 30 points For making a symbolic drawing expressing one’s feelings in regard to one’s father or for thanking God for one’s father 30 For giving the gift to their fathers or to the fathers

in homes for the aged 40 TOTAL 100 points

*For Analysis of one’s Father’s manner of child rearing

Criteria Excellent (13-15)

Very Good (10-12)

Good (7-9)

Fair (4-6)

Poor (1-3)

God’s unconditional love as basis for analysis is excellently considered; many examples from the Bible and Church’s documents are used.

God’s unconditional love as basis for analysis is very well considered; some examples from the Bible and Church’s documents are used.

God’s unconditional love is somewhat considered; some examples from the Bible but many examples from Church’s documents are used or vice-versa.

God’s unconditional love is used but considering only one source for examples– the Bible or Church documents. Some examples are given.

God’s unconditional love is used as basis for analysis using only one source (Bible or Church’s documents) but very few examples are given.

God’s unconditional love is used but no examples from the Bible and Church’s documents are given. Only one’s own ideas are presented.

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JESUS CHRIST: THE WORD WHO REVEALS THE HUMAN

In his own wisdom and goodness God shows to us in Jesus what it means to be truly human and how to respond to His invitation to a love-life relationship with Him. We can discover this by looking at the characteristic attitudes in the life of Jesus.

A. To love God is to do his will

If there is anything that stands out and which is undeniable in the life of Jesus, it was his concern to love God as the center of his life. This is the consequence of his experience of God’s unconditional love. This concern to make God as center of his life was translated by Jesus in human terms by being always ready to do the will of his Father. In scriptures we find the following quotes: “If you obey my commandments you will remain in my love, just as I have obeyed my Father’s commandment and remain in his love” (Jn. 15:10); “It is not they who say to me, Lord, Lord, who enters the Kingdom of Heaven (who loves me), but they who do the will of my Father who is in heaven” (Mt. 7:21). In chapter ten of the Letter to the Hebrews, the author says this of Jesus: You do not want sacrifices and offerings, you are not please with animals burned whole on the altar or with sacrifices to take away sins, but a body you have prepared for me, then I said, here I am, to do your will, O God (Hebrews 10:5-7); “If we say that we know God, but do not obey his commands, we are liars and there is no truth in us....This is how we can be sure that we are in union with God: if we say that we remain in union with God, we should live just as Jesus lived” (1 Jn. 2:4-6). “….. He has not left me alone because, I always do what pleases him” (Jn. 8:29).

“If you obey my commandments you will remain in my love, just as I have obeyed my Father’s commandment and remain in his love”

(Jn. 15:10)

Photo from: http://www.allthingsclipart.com/privacy.htm

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Here, we find in words of scriptures that cannot be misinterpreted: To love God is to do the will of God. We are touching base here with the most essential understanding of Christian life. To do the will of God is the norm that binds us all together, lay, religious, priests, rich and poor, young and old, into being sons and daughters of the one and only God our Father. The most important reality in our Christian life is not the fact of being a priest, a religious-missionary, a married person, or somebody committed to a single lifestyle. These are contexts where we live-out our common Christian vocation (to do the will of God)34, to be in personal rapport with God.

With these observations we are putting things in their right perspective, as far as our Christian life is concerned. Jesus has shown us the example. For us, to love God is also to do his will. This means, to be always ready to give up our own so that God can lead our life according to his own plans, plans for our welfare not for our woe.

B. To love God is to love the neighbor

Another unmistakable characteristic of Jesus is his love for the neighbor. Jesus gives the impression that when dealing with the neighbor he is always on tip-toes, so to say, very careful, giving the impression that he is treading on holy and sacred ground. This is not surprising because it is Jesus himself who taught us to

34 How does one know and discover the will of God. One unmistakable way, which Jesus exampled for us in his life, is to discover God’s will in the consequences of one’s life vocation (i.e. being mother of a family and a wife to one’s husband; being father of a family and a husband to one’s wife; one’s work and profession; being a priest; a religious; living a single lifestye; etc.). By doing these consequences well and conscientiously, with all our heart and soul, we are also doing the will of God and thus show concretely that we love God. This kind of Christian life brings God, who people think is in cloud number 9, down to the ordinariness of our everyday life. In the ordinary and banal things of everyday life, we meet him and we can love him.

“Then Jesus laid his hands on his eyes again and the man could see perfectly. His sight was restored and he could see everything clearly.”

(Mk. 8: 25)


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love the neighbor as a means of our loving God. In fact, in the 18th chapter of Matthew’s gospel (21-35), in the Parable of the Unforgiving Servant, he clearly teaches us that our gratitude to God for the undeserved love we experience must be shown by replicating to our neighbors. This seems to be the logic of the gospel. In Matthew’s gospel, the master tells the unforgiving servant: After I have condoned your big debt, you should have done the same to your fellow servant. The same theme is present in the Johannine literature. 1 Jn. 4:10-11 says: This is what love is, it is not that we have loved God, but that he loved us and sent his son to be the means by which our sins are forgiven. If this is how God loved us, THEN WE SHOULD LOVE ONE ANOTHER.

The following are some features of the quality of Jesus’ dealings with his neighbors which we can gather from scriptures. In these qualities, Jesus is teaching us what it means to love, and what love involves.

1. Sensitive to the feelings of others (Mt. 8:1-4; Mk.

1:40-45; Lk. 5:12-16)

This characteristic of Jesus’ love for the neighbor must be seen in the light of Jewish culture and religious practice. It was a Law of Moses that people should not mingle with the sick and sinners. In fact, they had precise laws on how to deal with those with contagious disease, especially those with leprosy. The Law of Moses specified that these should live outside the City walls; they should have bells around their necks, so as to warn people that they had contagious disease; and people should stand at a certain distance when dealing with lepers (10 meters away).

The gospel incident we are referring to talks about Jesus, not only going near the leper, but, adding insult to injury, he touched the leper. Only those stricken with contagious disease will understand this act of sensitiveness

“This official then left the king’s presence and he met one of his companions who owed him a hundred pieces of silver. He grabbed him by the neck and almost strangled him, shouting, ‘Pay me what you owe!’ His companion threw himself at his feet and asked him, ‘give me time, and I will pay everything.’ The other did not agree, but sent him to prison until he paid all his debt.”

(Mt. 18: 28-30)


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to the feelings of those whom society considers outcasts. This action of Jesus is, of course, in stark contrast to the way we behave to each other. When dealing with others, we do not care about how people feel. In fact, we sometimes consciously and purposely treat others so as to hurt their feelings. We are insensitive to the way others feel. Is this not at the root of breakdown of marriages, when husband and wife take each other’s feelings for granted? Here, Jesus is teaching us a facet of what it means to love our neighbor.

2. Time to waste for the others (Mk. 6:30-38)

This characteristic of Jesus’ love for the neighbor has to be seen in the light of the gospel incident in Mark 6:30-38. Verses 30-38 are actually a continuation of verses 6 – 13 of the same chapter (The Sending of the 12): “The apostles returned and met with Jesus and told him all they had done and taught”. With this verse, we can conclude that they must have agreed to meet at a given place after their mission (or “apostolate”) experience. The disciples had many experiences to share with Jesus and with each other. However, “there were so many people coming and going that Jesus and the disciples didn’t even have time to eat”. Thus anticipating their tiredness and wanting to be alone by themselves for their “sharing”, he decided to go to the other side of the lake so that they could be alone by themselves. But the people got wind of where they were going so they went ahead to the other side of the lake so that when Jesus and his disciples arrived there by boat Jesus saw the crowd and “his heart was filled with pity, because they were like sheep without a shepherd. So he began to teach them many things”. Without shortchanging and adding anything new to the gospel incident, we may say: After letting go of his tiredness, and his other

“But a Samaritan, too, was going that way, and when he came upon the man, he was moved with compassion. He went over to him and treated his wounds with oil and wine and wrapped them with bandages. The he put him on his own mount and brought him to an inn where he took care of him.”

(Lk. 10: 33-34)


“When Jesus went out again beside the lake, a crowd came to him and he taught them.” (Mk. 2: 13) Photo from: http://clipart.christiansunite.com/

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plans, he began to teach them many things. JESUS HAD TIME TO WASTE FOR and WITH OTHERS, he was willing to “let go” of anything (his plans, his tiredness), in order to love and be of service to the others. Any time spent for and with others is never wasted time, if done out of love for the other. In the book The Little Prince, the author has this beautiful quote: The time you waste on your rose is what makes that rose important to you!

3. Respect the freedom of others (Jn. 6:67) If the synoptic gospels have what is called

“the Galilean Crisis”, John has his “Eucharistic Crisis” – the moment when Jesus was misunderstood by the people. To get an insight into what this involved, we have to see this incident in the light of the Jewish culture and religious practice. Life to a Jew was located in the blood. This is not difficult to understand because butchering animals in primitive times was done by cutting the jugular vein of the animal. As soon as the jugular vein is cut, the life of the animal slowly ebbs until the last drop of blood; then, the animal dies.

Life belongs to God. This must be the reason why Jews are not allowed, by law, to eat animals whose blood is still in their bodies. For them, Kosher meat means animals butchered by cutting the jugular vein. The following statement of Jesus must be seen in this light: I am telling you the truth, if you do not eat the flesh of the Son of Man and drink his blood; you will not have life in yourselves. Whoever eats my flesh and drinks my blood has eternal life, and I will raise him to life on the last day. For my flesh is real food, my blood real drink. Whoever eats my flesh and drinks my blood lives in me, and I live in him. . . . Many of his followers heard this and said, “This teaching is hard. Who can listen to it?” . . . . Because

“During Holy Mass, after the two-fold consecration, the host was changed into live Flesh and the wine was changed into live Blood, which coagulated into five globules, irregular and differing in shape and size.”

• “The Flesh is real Flesh. The Blood is real Blood.

• The Flesh and the Blood belong to the human species.

• The Flesh consists of the muscular tissue of the heart.

• The Flesh and the Blood have the same blood-type: AB (Blood-type identical to that which Prof. Baima Bollone uncovered in the Holy Shroud of Turin).

• In the Blood there were found proteins in the same normal proportions (percentage-wise) as are found in the sero-proteic make-up of the fresh normal blood.

• In the Blood there were also found these minerals: chlorides, phosphorus, magnesium, potassium, sodium and calcium.

• The preservation of the Flesh and of the Blood, which were left in their natural state for twelve centuries and exposed to the action of atmospheric and biological agents, remains an extraordinary phenomenon.”

Photo and text from: http://www.therealpresence.org/eucharst/mir/lanciano.html

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http://www.therealpresence.org/eucharst/mir/lanciano.html

http://www.therealpresence.org/eucharst/mir/lanciano.html

of this, many of Jesus’ followers turned back and would not go with him anymore.”

The human reaction of one put on the spot, as Jesus was, would have been to give an explanation, especially to his chosen few. But Jesus did not. He respected their freedom to choose and to make a decision. It is very interesting what John says in his gospel when this problem was at its critical height. Jesus went to his disciples and asked them, “and you – would you also like to leave?” To love the other also means respecting the freedom of others to make their own decisions, even allowing them to make mistakes in the process.

4. Seeing oneself as servant (Jn. 13:2-11) The last supper is a living commentary to the meaning of Jesus’ life before this incident,

and a commentary, as well, to what was to happen the next day (his suffering and eventual death on the cross). Strategic to this commentary was the washing of the feet of his disciples. This was an act that only slaves (or servants) would do; and yet Jesus did it to his disciples. In fact, Peter, in unbelief, refused that his feet be washed by Jesus. After this unbelievable moment, Jesus explained to his disciples what He did. His coming to this world, his life, and his suffering and death on the cross the next day was an act of service for humanity. This is why he came, this is why the Word became flesh and dwelt among us: that we may have life and have it to the full.



Entry # 8: Becoming truly human like Jesus!

Look for a story in the New Testament that depicts what it is to be truly human as exemplified by Jesus Christ. Describe the story in 5-10 sentences.

After describing the story, identify one positive attitude or trait you have which can help you put into action the message of the story.


Think of a person, say a friend, colleague, relative and even an enemy to whom you can extend an act of kindness which will nurture the positive trait or attitude you have identified. Make a one-paragraph report of what you have done.

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Description of the Biblical Story* 15 x 4 = 60 points

For having identified their positive attitude/trait 20

For the narrative report 20

TOTAL 100 points

*For Description of the Biblical Story

Excellent (13-15)

Very Good (10-12)

Good (7-9)

Fair (4-6)

Poor (1-3)

The story is narrated with all the details correctly given and the whole Photo is presented

Ample details are given; very few aspects of the whole Photo of the story are missed out.

Some details are given; some parts of the whole Photo of the story are missed out.

Very few details are given; many of the aspects of the whole Photo of the story are missed out.

It is very clear that the story is not understood.

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JESUS CHRIST: THE WORD WHO BROUGHT SALVATION -

THE GALILEAN CRISIS AND THE DEATH OF JESUS

Was the role of Jesus only to preach about who God

(Yahweh) is and to be an example and pattern (coming from God) of who the human being is supposed to be? Was his role like that of pushing the ball and then leaving it rolling on its own, or did he have a more important role to play? We have to journey through the experience of Jesus prior to his paschal mystery (suffering, death, and resurrection) to be able to answer this question.

Prior to the Galilean Crisis

If we look at the activities of Jesus in the synoptic Gospels, we will see a Jesus who, after his baptism, was so busy and concerned about the preaching of the Kingdom of God. He gave the impression that he had no time to finish what the Father asked him to do. In fact, in order to reach all corners of Israel, he chose people whom he sent ahead of him, two by two, to prepare the way for the preaching of his message about the Kingdom of God.

The Galilean Crisis

Then all of a sudden a certain shift in concern comes into the picture. Commentators of Scriptures tell us that at a certain point in Jesus' life, his Father made him realize that aside from preaching about the Kingdom, he had to take on the role of the “ebed Yahweh” (the suffering servant)35 described by the Prophet Isaiah.

35 The “suffering servant” figure in the OT (especially Is. 53) has a very precise meaning: through the vicarious suffering and death of the servant, Yahweh will bring to fulfillment His plans for creation, the Kingdom of God.

The gospel according to matthew presents the Beautitudes as part of the Sermon on the Mount. As expressed by the term, the Beatitudes are set of attitudes needed for us to be— to become truly human beings called to become the likeness of Jesus Christ.


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We can compare this realization to someone who is supposed to break open the shells that envelops every human being, as consequence of sin. He discovered that the shells are too hard to pound from the outside. This experience makes him understand that he had to do it another way; he has to go all the way to die for them and work from within. Such a moment of change was what occasioned by what is called the GALILEAN CRISIS (Mt. 16:13-20; // Mk. 8:27-30; Lk. 9:l8-21). This was the moment when Jesus realized that the people misunderstood him. He asked the disciples, "Who do people say that I am?" He got different answers. Then Peter made his profession of faith. What is interesting to note in this incident is that right after this incident, Jesus predicted his passion for the very first time (Mt. 16:21-23). Here is the shift in concern. From now on, he would not talk about the Kingdom of God and would not go out preaching to people anymore. What he did was talk about his impending death, concentrating his attention with the chosen 12. The explanation given is that Jesus realized that what His Father wanted him to do was to take on the role of what Isaiah in the Old Testament predicted about the SUFFERING SERVANT -- ebed Yahweh (Is. 52:13–53:12). This figure in Isaiah is one who, through and because of his vicarious suffering, will bring about the realization of God's plans. Having understood this, Jesus, although very clearly in difficulty, accepted his Father's will to die for the many.

The Cross of Jesus

A realistic picture of Jesus looks like this: Jesus came as an open man (the ideal man) full of love and enthusiasm to lead His people to the final fulfillment of the New Covenant. It seems -- as Scriptures indicate -- that He thought He would convert His people, lead them back to Yahweh. But Jesus realized that He could never get the people by a direct appeal; the shells were too hard and His pounding on the outside remained unanswered.

“What do people say of the Son of man? Who do you say that I am?’… Peter answered, ‘You are the Messiah, the Son of the living God.”

(Mt. 16:16) Photo from: http://clipart.christiansunite.com/

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The Galilean crisis made Him realize this. He saw through this incident that God was showing Him the way He should redeem the people (bring about the Kingdom). The Father's will was that He should take up the role of the “Servant of God” (ebed Yahweh). He realized, therefore, that there was no other way left except to prove "his love to the very end" (Jn. 13:1ff). He had to intensify His love to the ultimate measure possible for a human being: the giving up of one's life. Only then could He penetrate the shells. "No one has greater love than the one who lays down his life for his friends." Once this was made clear to Jesus that this was the will of the Father, we do not find a man who fanatically and blindly runs into his death. But he struggled tremendously with the Father's will.

Here are some texts connected with what we just discussed but which we usually take for granted when we read them:

Heb. 05:07 “In the days of his flesh, Jesus made his prayers and requests with loud cries and tears to God, who could save him from death..... Even though he was the Son, he learned obedience by means of his suffering."

Lk. 22:44 “His sweat was like drops of blood falling to the ground."

Mk. 15:34 “He cried on the cross in his feeling of being forsaken by God. At three o'clock Jesus cried out with a load shout, “My God, my God, why have you forsaken me?"

The Implications of Jesus’ Death

Was Jesus afraid of death? What was it that made him to be horrified concerning his dying? To answer this, we must look at what Jesus' death reveals. The death of Jesus reveals three realities:

1. Jesus' Death Reveals Man's Real Existence

Jesus on the cross reveals to us how far we had been away from God, how forsaken the human being really is. Jesus, who wanted to be one of us in "everything except sin," took upon himself the condition of the human being. He entered the stage of the human situation: --cursed by God –cut off from his fellowmen/women -- a being towards death. He who was so


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close to his Father, whose love meant everything to him, saw the real situation of people cut off from God. The more He identified himself with us and became one with us in our sinful condition, the more Jesus realized what his mission contained. The Father takes him as he wants to be taken— as one who takes the burden of human forsakenness, selfishness, and hopelessness upon himself. Jesus takes the “shells of people” upon himself by identifying himself with them in all their sinful condition.

Here are some texts from scriptures connected with what we have just discussed. Perhaps we have read, but we have never realized the impact of what they meant. In the context of our discussion, however, it is hoped that their meaning sinks in.

Rom. 8:3 "God dealt with sin, by sending his own Son in a body as physical as any sinful body, and in that body God condemned sin."

Gal. 3:13 "Christ redeemed us from the curse of the law, by being cursed for our sake, since Scripture says: cursed be anyone who is hanged on the cross."

2 Cor. 5:21 "For our sake God made the sinless one into sin, so that in him we might become the goodness of God."

It was not physical death that Jesus was afraid of. What made him cry to his Father was that horrible burden of human sinfulness which would mean for him that he had to conquer it with his love. The cry on the cross is the moment when Jesus identified himself most fully with us in our God-forsakenness. In this moment, it seems as if the love of the Father, from which he drew meaning for his whole life, stopped flowing. So Paul could say, "God made him as sin for us." He touched hell. This is what the creedal formula means when saying, "He descended to the dead."

By his crucifixion, Jesus Christ identified himself fully with us in our sufferings and he stretched out his hands to embrace the whole of humanity.


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Jesus came and became human like us in everything except sin (Heb. 2:17; Rom 8:3-29; Phil 2:7; Heb 4:15). This means that he took upon himself the condition of man in terms of the consequences of human sin. He entered the state of man’s real condition (CURSED, SCATTERED, A BEING TOWARDS DEATH). The more Jesus identified himself with us, the more he became one with us; the more he realized what his mission was. The Father took him as he wanted to be taken, as one who took the burden of man’s forsakenness, selfishness, hopelessness, upon himself. Jesus took upon himself all the shells of men by identifying himself with us in our sinful condition. It was on the cross and in his cry of abandonment that Jesus identified himself most perfectly with the human being. There he experienced the consequences of human sinfulness:

cursed:

He felt that his rapport with his Father stopped. He felt he was abandoned by that love from where he drew meaning and sense for his life. “. . . . . Father, why have you forsaken me?

scattered:

He experienced what it meant to be alienated from ones fellowmen and women; alienated by heaven and earth. The people whom he chose and trained left him. The people for whom he was dying were jeering at him. They mocked him and shouted that he be crucified; asking for his death.

a being towards death:

With no Father to lean on and give meaning to what was happening to him on the cross, with no fellowmen and women to give consolation, what sense was there to all his suffering? For what was he suffering? The

“I want to see God and, in order to see him, I must die.”

St. Teresa of Avila (YOUCAT: 95)

“Saint Teresa of Ávila, also called Saint Teresa of Jesus, baptized as Teresa Sánchez de Cepeda y Ahumada, (March 28, 1515 – October 4, 1582) was a prominent Spanish mystic, Roman Catholic saint, Carmelite nun, and writer of the Counter Reformation, and theologian of contemplative life through mental prayer. She was a reformer of the Carmelite Order and is considered to be, along with John of the Cross, a founder of the Discalced Carmelites.”

Text and photo from: http://en.wikipedia.org/wiki/Teresa_of_%C3%81vila

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http://encyclopedia.tfd.com/Saint

http://encyclopedia.tfd.com/Carmelites

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http://encyclopedia.tfd.com/Mental+prayer

http://encyclopedia.tfd.com/John+of+the+Cross

http://encyclopedia.tfd.com/Discalced+Carmelites

death that was so imminent seemed meaningless. Everything would end in death. What a senseless life, what a senseless end, what a senseless death.

2. Jesus' Death Shows What the Human is supposed to be

Jesus, as we already said, is the model of what it means to be human. He is the image after which we all have to be shaped. We are asked to remold and recast our way of thinking and acting according to the ways of thinking and acting of Christ. "You should be minded as Christ Jesus was...." (Phil. 2:5-11). In Jesus, we know what it means to be truly human, truly authentic, and what kind of life is worth living.

3. Jesus' Death Reveals to us who God is

"No one has ever seen God. It is the only Son, who is nearest to the Father’s heart, who has made him known" (Jn. 1:18). “Yes, God loved the world so much that he gave his only Son... God sent his Son into the world not to condemn the world but to save it" (Jn. 3:16-17). Another passage we could look at is Luke 15:11-32 on The Prodigal Son. This is an example of God's love for us. This is what John in the gospel and letters could say, "My children: God is love." Jesus is the key that opens all the hidden treasures of God’s wisdom and knowledge (Col. 2:2-3). Yet, when all doors are open there is only one message that rings loud and clear: how immeasurable God’s love for us is.

THE SEVEN WORDS OF JESUS ON

THE CROSS

THE FIRST WORD "Father, forgive them, for they do

not know what they do." Gospel of Luke 23:34

THE SECOND WORD

"Truly, I say to you, today you will be with me in Paradise."

Gospel of Luke 23:43

THE THIRD WORD "Jesus said to his mother: "Woman,

this is your son". Then he said to the disciple: "This is

your mother." Gospel of John 19:26-27

THE FOURTH WORD "My God, my God, why have you

forsaken me?" Matthew 27:46 and Mark 15:34

THE FIFTH WORD

"I thirst" Gospel of John 19:28

THE SIXTH WORD

When Jesus had received the wine, he said, “It is finished";

and he bowed his head and handed over the spirit.

Gospel of John 19:30

THE SEVENTH WORD Jesus cried out in a loud voice,

"Father, into your hands I commend my spirit": Gospel of Luke 23:46

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WHAT THE FATHER DID

The death of Jesus is the ultimate form of obedience and

self-giving to his Father and to his fellowmen/women. But since Jesus is also the expression of the Father's love for humanity, then we can say that the death of Jesus on the cross is the ultimate form of God’s expression of his love for the whole of humanity. This love of God took the form of a human being in his Son Jesus, and that love was located in time and space where ever Jesus was. But Jesus did not remain dead. God raised him from the dead. God's love is more powerful than death. What this resurrection of Jesus from the dead means is that God's love, which was “imprisoned” in time and space -- so to say -- in the person Jesus, now becomes available and at work everywhere and at all places in virtue of the resurrection. It is “externalized" and "eternalized" in the power of the resurrection, the power of love. This power and this love now penetrate the shell of men/women to lead them once again towards salvation --towards becoming sons and daughters of God, towards authenticity.

CROSS

The ultimate sign of Jesus’ love for all RESURRECTION

Jesus’ love is eternalized into the power of the Holy Spirit. REDEEMED

Through the resurrection man is released from Satan’s hold

This power of the risen Christ has given us back our freedom, i.e. the possibility to become what we are supposed to become:

From being CURSED, we are called to be SONS + DAUGHTERS OF GOD.

"… the Spirit makes you God's children, and by the Spirit's power we cry out to God, Father" (Rom. 8:15). "To show that you are his sons, God sent the Spirit of his Son into our hearts. The Spirit who cries out, Abba, Father" (Gal. 4:6).

Before she breathed her last, St. Therese of Liseieux said to the sisters, “I am not dying; I am entering life.”

St. Therese of Liseieux (YOUCAT: 95)

“Saint Thérèse of Lisieux (January 2, 1873 – September 30, 1897), or Saint Thérèse of the Child Jesus and the Holy Face, born Marie-Françoise-Thérèse Martin, was a French Carmelite nun. She is also known as "The Little Flower of Jesus" or simply, "The Little Flower".”

Texts and photo from: http://en.wikipedia.org/wiki/Th%C3%A9r%C3%A8se_of_Lisieux

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http://en.wikipedia.org/wiki/Child_Jesus

http://en.wikipedia.org/wiki/Child_Jesus

http://en.wikipedia.org/wiki/Holy_Face_of_Jesus

http://en.wikipedia.org/wiki/Holy_Face_of_Jesus

http://en.wikipedia.org/wiki/Discalced_Carmelites

From being SCATTERED,

we are all called to FELLOWSHIP.

There is no difference between Jews and Gentiles, between slaves and free men, between men and women; you are all one to love. To love, and to be able to relate to each other, is for John the effect of Christ's liberating power released in his resurrection: "We have passed from death to life and of this we are sure because we have loved our brothers/sisters" (1 Jn. 3:14).

From a BEING TOWARD DEATH, we are called to LIFE and be FREE.

We were slaves but Christ has set us free. "Freedom is what we have -- Christ has set us free! Stand, then, as free people, and do not allow yourselves to become slaves again" (Gal. 5:1). This freedom which the risen Christ has brought is the freedom to become what God intended us to become. We have been given the power to become what we are supposed to become. All of this is made possible through Christ in the Spirit. All what we have been saying are made possible because of the paschal mystery (the suffering, death, and resurrection of Jesus). "All men have sinned and are far away from God’s saving grace. But by the free gift of God's power, they are all put right with him through Jesus Christ, who sets them free (Rom. 3:23). The Holy Spirit is the gift of the risen Lord. He is the love of God for us made incarnate in Christ and eternalized in the resurrection. The Holy Spirit is the power of the risen Lord, the power that will transform us into the "new" as it raised Jesus from death:

". . . And how very great is his power at work in us who believe. This power working in us is the same as the mighty strength which he used when he raised Christ from death and seated him at his right side in the heavenly world" (Eph. 1:19).

"If the Spirit of him who raised Jesus from death lives in you, then he who raised Christ from death will also give life to your mortal bodies by the presence of his Spirit in you" (Rom. 8:11).

“Anyone who knows Easter cannot despair.”

- Dietrich Bonhoeffer (YOUCAT: 68)

Dietrich Bonhoeffer “(German: [ˈdiːtʁɪç ˈboːnhœfɐ]; 4 February 1906 – 9 April 1945) was a German Lutheran pastor, theologian, dissident anti-Nazi, and founding member of the Confessing Church. His writings on Christianity's role in the secular world have become widely influential, and many have labelled his book The Cost of Discipleship a modern classic.[1] Apart from his theological writings, Bonhoeffer became known for his staunch resistance to the Nazi dictatorship. He strongly opposed Hitler's euthanasia program and genocidal persecution of the Jews.” Photo and texts from: http://en.wikipedia.org/wiki/Dietrich_Bonhoeffer

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http://en.wikipedia.org/wiki/Confessing_Church

http://en.wikipedia.org/wiki/The_Cost_of_Discipleship

http://en.wikipedia.org/wiki/Dietrich_Bonhoeffer%23cite_note-1

http://en.wikipedia.org/wiki/Nazi_Germany

NOW WE COME TO A FULL CIRCLE. When the human being destroyed God's plan for them, God intervened in order to bring them to what he originally intended them to be. In the process of this intervention in the OT, God realized that the human being was incapable of doing it alone. So God decided to do it his own way. So through the prophet Ezechiel, he promised to send his Spirit who will help man from within to live up to his part of the covenant (Ez. 36:24).

The Spirit, the gift, and power of the resurrection have been given to us to help us arrive at what God intended us to be. The presence of the Spirit in us does not mean that he will take over and that we have nothing to contribute. We still have an essential role to play. We have to allow the Spirit to work in us, we who are caught up in our weaknesses and proneness to sin. We have to say our own "yes" and live

as Jesus lived. The power to be able to do that is already present in us. The ball is in our hands.



Entry # 9: Taking an active role in your parish or religious/faith groups

Formulate prayers of the faithful/thanksgiving that revolve around the theme of Jesus’ death and resurrection or compose poems with themes related to the paschal mystery of Jesus Christ.

Connect with your respective parishes or religious organizations/faith-groups and volunteer to take charge in praying the prayers of the faithful or the thanksgiving prayers you have formulated during the Sunday Mass or during the celebrations of your faith-groups.

“For now we see as in a mirror dimly, but then face to face. Now I know in part; then I shall understand fully, even as I have been fully understood.”

(1Cor. 13:12) Photo from: http://clipart.christiansunite.com

During your worship, offer cash or in kind as a concrete way of helping in the building of the mystical body of the Glorified Jesus.

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*Relevance and comprehensive content of the formulated prayers/poems 15 x 4 = 60 points

For merely participating in the religious activities 40 TOTAL 100 points

*For Relevance and comprehensive content

Excellent (13-15)

Very Good (10-12)

Good (7-9)

Fair (4-6)

Poor (1-3)

Insights presented are very comprehensive and relevant: almost all the topics from the lesson are covered and related to oneself and one’s experience.

Insights are moderately comprehensive and relevant: many of the topics from the lesson are covered and are related to oneself and one’s experience.

Insights are less comprehensive and relevant: some parts of the topics are covered and are related to oneself and one’s experience.

Insights are least comprehensive: few topics from the lesson are covered and are related to oneself and one’s experience.

Insights are not comprehensive and relevant: 1 or no topic from the lesson is covered and related to oneself and one’s experience.

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JESUS CHRIST, THE WORD GLORIFIED “The Resurrection of Jesus is the crowning truth of our faith in Christ, a faith believed and lived as the central truth by the first Christian community, handed on as fundamental by Tradition, established by the documents of the New Testament; preached as an essential part of the Paschal Mystery along with the cross:

Christ is risen from the dead! Dying, he conquered death

To the dead, he has given life (Byzantine Liturgy, Troparion of Easter).”36

Jesus’ resurrection brings us to the reality that the Word did not only become flesh and dwell among us (Jn. 1:16) but was glorified after having conquered sin, evil, and death. This event defies scientific explanation because it is beyond history and yet it is within the physical or material realm. Some resurrection narratives can attest to this claim. The Lucan narrative (Lk. 24: 36-43) recounts the resurrected Jesus appearing in bodily form before the disciples. He invited them to touch and see for themselves that he was physically real and not a ghost which has no bones and flesh. By means of this appearance, Jesus was able to prove that his glorified state is different from his previous earthly existence and yet a continuation of it. Jesus’ invitation to Thomas (“Put your finger here and see my hands; stretch out your hand and put it into my side” [Jn. 20: 27]) is his way of proclaiming to his disciples that he is the same Jesus who suffered, was crucified, and died.

36 Catechism of the Catholic Church (Manila, Philippines: ECCCE and Life Publications), 1994: 368

Photo from: en.wikipedia.org

By means of touch and the sharing of a meal, the risen Jesus establishes direct contact with his disciples.

Photo from: www.svdphn.org “Every time, then, you eat this bread and drink this cup, you proclaim the death of the Lord until he comes”

(1 Cor. 11:26) “Whoever eats my flesh and drinks my blood, remains in me, and I in him.”

(Jn. 6:56)

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http://www.svdphn.org/

“Yet at the same time this authentic, real body possesses the new properties of a glorious body.”37 In fact, Jesus was able to appear to his disciples who were gathered behind closed doors (Jn. 20: 19ff). In this regard, the Catechism of the Catholic Church further tells us that the glorified body of Jesus is “not limited by space and time but able to be present how and when he wills; for Christ’s humanity can no longer be confined to earth, and belongs henceforth only to the Father’s realm.”38 This resurrection of Jesus is an assurance to us mortal human beings that, though “flesh and blood cannot share the kingdom of God” (1 Cor. 15: 50), we will be raised and transformed on the last day to be with God.

“Christ’s Resurrection - and the risen Christ himself - is the principle and source of our future resurrection; Christ has been raised from the dead, first fruits of those who have fallen asleep....For as in Adam all die, so also in Christ shall all be made alive. The risen Christ lives in the hearts of his faithful while they await that fulfillment. In Christ, Christians ‘have tasted…the powers of age to come’ and their lives are swept up by Christ into the heart of divine life, so that they may ‘live no longer for themselves, but for him who for their sake who died and was raised’.”39 The resurrection has a great bearing not only on our life of faith particularly over what will happen to us after our earthly journey but also on our day-to-day struggles. In life we are always confronted with our little “paschal mysteries” so to speak. A case in point is the life of students. Students’ passion may be compared to their daily struggles, like coming to their classes on time and exerting efforts to beat deadlines and the like. Their little dying is compared to the days when they prepare for their term exams and burn their midnight candles. Their resurrection is during the days when they will receive

37 Ibid, 645 38 Ibid, 645 39 Ibid, 655

“And he departed from our sight that we might return to our heart, and there find Him. For He departed, and behold, He is here.”

~St. Augustine

Source: http://catholicfire.blogspot.com/2007/04/resurrection-quotes-from-church-fathers.html

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their passing grades or even high marks. Our life is just a vicious cycle of “passion, death, and resurrection”. So as to face challenges, trials, and problems, whether great or ordinary, we should always turn to Jesus who faced His Paschal Mystery with total obedience to the will of the Father so that in the end we will all become victorious and have an expectant heart, so that at the end we, too, can have our own resurrection by the grace of God.

By Jocelyn E. Tagaro


Entry # 10: Praying with and for others!

Compose a one-paragraph reflection on the relevance of the resurrection in your life and the society.

Find your respective prayer partners. Take turns with your prayer partner in reading yours and his/her reflection paper.

Write on the paper of your prayer partner a message of affirmation.

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Relevance of the contents* 15 x 2 = 30 points Organization of thoughts, grammar, spelling** 15 x 2 = 30 For participating in the prayer 40 TOTAL 100 points

*For the Relevance of the Contents

Excellent 13-15)

Very Good (10-12)

Good (7-9)

Fair (4-6)

Poor (1-3)

Connection of the resurrection to personal life and society and vice-versa is very well established. All aspects of the topics/insights on the resurrection are related to personal life and the society.

Many topics/insights on the resurrection are related to personal life and the society. Many examples are provided.

Some topics/insights on the resurrection are related to personal life and the society. Some examples are given to illustrate ideas.

Few topics/insights on the resurrection are related to personal life and the society. Few examples are given.

Connection of the resurrection to personal life and society and vice-versa is not established. No example is given.

**For Organization of thoughts, grammar, spelling

Excellent (13-15)

Very Good (10-12)

Good (7-9)

Fair (4-6)

Poor (1-3)






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LEARNING EPISODE 3

WITNESSING TO THE WORD IN

THE WORLD At the end of this learning episode, the students are expected to: Word

Deepen their understanding of what Witness to the Word in the World is through the fourfold prophetic dialogue with the different dialogue partners in the light of the SVD mission and the shift of paradigms on mission;

Worship

Nurture in them the appreciation of and love for the Word of God through the different forms and styles of worship and interfaith gathering with faith seekers, people of other traditions, people of other cultures, and the poor and marginalized; and

Witness

Strive to become witnesses to the Word through an effective faith-filled and welcoming communication, solidarity with the poor, openness to the faith seekers, attitude of tolerance with people of other faith traditions and cultures, and undertakings which promote justice peace and integrity of creation advocacy.

Bearing the title of the course “Witness to the Word”, this section may be considered as the climax for it presents the missionary spirit of being a Christian in the context of the SVD mission of prophetic dialogue.

It starts with the Church as the community of disciples who believe in the promise of Jesus that He will be with them always until the end (Mt. 28:20) and, then, brings the readers to the foundations of love and service as an act of witness to the truth that Jesus manifested in his in his life.

As SVDs or lay partners of the SVDs, coming to terms with the dynamic spirituality of St. Arnold Janssen – his unique way of responding in faith to the Word as the Truth – is of great necessity.

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GOD’S CONTINUING ACCOMPANIMENT IN THE CHURCH

By communicating his Spirit to His brothers and sisters, called together from all peoples, Christ made them mystically part of His body. The community, therefore, of those who are baptized, gathered together by the Word of God as partakers of the Eucharist, and continues the presence of Christ’s ministry in our world today. Through the lifestyle, mentality, and values lived by her members, the Church anticipates in a human way that Kingdom where unity, justice, peace, and harmony reigns for all eternity: -- God’s dream and the dream of every human being as well.

Jesus promised that He would never abandon the community without his accompanying guidance. This promise - that he will not leave us until the end of the world - remains true even in our times. God sends a person or persons in every given age to be a channel of his abiding concern for his Church and creation.

The 1st and 2nd centuries saw the watering down of the radicalism of early Christianity. This came about because the Christians accommodated themselves to the lifestyle and values of the world. The things of heaven, the after-life, and the gospel values lost their attraction. Life in this world became THE value. The radicalism of early Christianity became a thing of the past. It did not take long for God to inspire men and women to leave the world and go to the desert and live the radical demands of the gospel, in solitude or in communities.

The lives of these few men and women became reminders to others of the primacy of God in human life. This intervention of God continued on throughout

“..and I will ask the Father and he will give you another Helper to be with you forever, that the Spirit of truth whom the world cannot receive because it neither sees him nor knows him. But you know him for he is with you and he will be in you.”

(Jn. 14:16) “From now on the Helper the Holy Spirit whom the Father will send in my name, will teach you all things and remind you of all that I have told you.”

(Jn. 14:26) “We are witnesses to all these things, as well as the Holy Spirit whom God has given to those who obey him.”

(Acts 5: 32) Photo from: http://clipart.christiansunite.com/1364121661/Pentecost_Clipart/Pentecost001.jpg

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history. When the spread of Christianity became the need of the time, God raised Dominic and the Dominican family as an answer to that need. When the world and even the Church (especially the official Church) became so concerned with material possessions and riches, God raised Francis of Assisi to remind the whole Church of the value of poverty. When the world was enraptured by new discoveries of the New World, God raised Theresa of Avila to remind the Church of her need for relatedness with God, in prayer.

Every age has its own particular problem. A problem that characterizes the present age is in the area of communication. Compared to us, no age has ever seen a qualitative leap in the development of the means of communication. However, it is so ironic that our age is characterized by a breakdown of communication. An example of this is the breakdown of families. Marital casualties are not anymore a phenomenon in the West and the economically advanced countries. It is a reality that plagues our country today. It is thus a problem of our age. Is there something, perhaps, that God is trying to do to answer the problem, as he did in the past ages? Is his continuing care and concern for his Church and creation still palpable today?


St. Anthony the Great, founder of Christian mysticism and Christian monasticism in the history of Christianity is the practice of renouncing worldly pursuits so one can completely devote to spiritual work. Photo from: http://en.wikipedia.org/wiki/Christian_monasticism “leap in the development of the means of communication however, results to a breakdown of communication between persons. An undeniable example of this is the breakdown of families”

- Fr. Magdaleno Fabiosa, SVD

Photo from: http://lifebeyondthesea.com/?p=888

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http://en.wikipedia.org/wiki/Christian_monasticism

http://lifebeyondthesea.com/?p=888


Entry # 11: Sharing your life of prayer!

Record your participation in the celebration of a specific Sunday Eucharist or worship/celebration in your faith-communities. Then, supply the following data.


For attending the Mass or the celebration 20 points Content of Reflection* 15 x 2 = 60 For sharing one’s reflection with others 20 TOTAL 100 points *For Content of Reflection

Excellent (13-15) Very Good (10-12) Good (7-9) Fair (4-6) Poor (1-3) The Gospel’s connection to life is not only explained very clearly and comprehensively but is related to the life of the Church’s life. All possible examples are exhausted.

The Gospel’s connection to life is very clearly explained. Many examples are given.

The Gospel’s connection to life is explained somewhat clearly. Very limited examples are given.

The Gospel’s connection to life is explained vaguely. No example is given.

Ideas are not connected to one another and are not relevant to life.

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INTEREST IN AND LIVING THE WORD OF GOD

IN THE WORLD TODAY

Reform movements, within the ambit of

religions, are an undeniable phenomenon of our age. There are reform movements in major religious groupings in the world today. If we are sensitive enough, we will realize that God, through His Spirit, is no doubt at work in the world today. Let us limit ourselves within the Catholic Church. Reform movements are enjoying popularity in the Church, even in Philippine Church. A particular characteristic of this phenomenon is that it is happening among the lay people; indeed, it is being initiated by the lay people themselves. One common denominator in the reform movement is the people’s interest in the Word of God and their emphasis on putting it into practice. The many years of living the Word of God has influenced a very interesting development -- a Theology of the Word of God that has evolved from within the reform movement.

The Word of God has a unique and central place in Christian life. The point of departure to see the intimate link between the Word of God and Christian life is found in the correct understanding of the meaning of REVELATION. Revelation is an event in which God gives himself to us in order to make us partakers and sharers of his own divine life. Bridging the infinite gap that separates him from the human beings, God took the initiative to reach out to them, conversing with, and relating intimately with them. He wanted to establish a dialogue, a rapport of friendship. Thus, in revealing Himself, God communicates himself to us so that we in turn may be

Some of the famous Catholic movements and communities which appear in the Directory of International Associations of the Faithful, published by the Pontifical Council for the Laity are as follows:

Bread of Life Community Catholic Charismatic Renewal Services Christian Life Movement Communion and Liberation Cooperators of Opus Dei Couples for Christ Cursillo Movement Legion of Mary Marriage Encounter Oasis Movement Society of St. Vincent de Paul Teresian Association Work of Mary (Focolare Movement) Work of Nazareth World Movement of Christian Workers These movements manifest different concrete ways of living the Word in the world today. Source: http://www.ewtn.com/library/CHISTORY/movecoms.HTM

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http://www.ewtn.com/library/CHISTORY/zbreadlife.htm

http://www.ewtn.com/library/CHISTORY/cathcharen.htm

http://www.ewtn.com/library/CHISTORY/cathcharen.htm

http://www.ewtn.com/library/CHISTORY/zchristlife.htm

http://www.ewtn.com/library/CHISTORY/zcommunliber.htm

http://www.ewtn.com/library/CHISTORY/zcoopusdei.htm

http://www.ewtn.com/library/CHISTORY/zcouplschrist.htm

http://www.ewtn.com/library/CHISTORY/zcursillo.htm

http://www.ewtn.com/library/CHISTORY/zlegionmary.htm

http://www.ewtn.com/library/CHISTORY/zmarrenc.htm

http://www.ewtn.com/library/CHISTORY/zoasis.htm

http://www.ewtn.com/library/CHISTORY/zsocstvincpaul.htm

http://www.ewtn.com/library/CHISTORY/zteresas.htm

http://www.ewtn.com/library/CHISTORY/zfocolare.htm

http://www.ewtn.com/library/CHISTORY/zworknazareth.htm

http://www.ewtn.com/library/CHISTORY/zworldmove.htm

http://www.ewtn.com/library/CHISTORY/zworldmove.htm

http://www.ewtn.com/library/CHISTORY/movecoms.HTM

http://www.ewtn.com/library/CHISTORY/movecoms.HTM

able to enter into communion, rapport, and relationship with him, thus living the divine life and in the process discovering ourselves as complete, full, and whole.

Christian life, therefore, is born from this initiative of love on the part of God. Thus, Christian life is not so much a fruit of ascetic involvement of the human being; rather, a consequence of allowing ourselves to be transformed by that relationship with the Word of God, as a sacrament of God. The Word of God was made flesh in Jesus. In him, therefore, the dialogue between God and man is not anymore like that in the OT when he used mediators (cf. Hebrews 1:1-2). In Jesus, the Word of God, God is a person with whom one can relate in a person to person manner. Divine life is, therefore, communicated to the full in and through Jesus. Revelation between God and the human beings has become existential and vital.

The person of Jesus manifested God through his

TEACHINGS and his ACTIONS (behavioral pattern). Now that Jesus is not anymore with us physically, one of the ways where this relationship happens is in and through the Word of God in the Scriptures. We still get in contact with Jesus through his teachings and actions. Sacred Scripture is truly the Word of Life; it is the Word of the living God, the God of life. It is Word that communicates his life. It is the Word that makes us live that new life. It is Word that consequently we can and must translate into life.

Christian life is born from God’s initiative to

reveal himself so that there can be established a relationship, a dialogue between him and us. It is also born from our response to that initiative revealed through Jesus – his Word. The goal, the end of this

This photo depicts one of the programs of Caritas Manila –Caritas Youth Servant Leadership and Education Program. This is an example of the Word of God is lived in the world today.

“CARITAS MANILA is the lead Catholic agency for social services and development of the Archdiocese of Manila. Its programs and services are directed towards the total human development of marginalized people and the promotion of social justice in the light of the Church’s Catholic Social Teaching.”

Photo from: thttp://caritasmanila.org.ph/index.phpure and quoted texts from:

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relationship, is a progressive and full transformation into him. This happens through the power of the Spirit. This development reaches the point when we can say with St. Paul: It is not anymore I who live but Christ lives in me (Gal. 2:20; Gal. 4:19). The Word of God that God addresses in Christ is the most practical and concrete way to live in Christ, to allow ourselves to live by him, to be him, and with him in the Father.

It cannot be taken for granted that in order to

have an authentic dialogue/rapport with God, it is necessary to live the Word, to be the Word. In fact, the bible itself calls the Word of God as WORD OF LIFE. We read in the Letter to the Hebrews: The Word of God is alive, is living (4:12). In order to have that life, that divine life which knows no end, one has to be engrafted in Christ as the vine to the branches. That engrafting however, happens under precise conditions: If you remain in me and my Words remain in you. . . . (Jn. 15:7). To remain in Christ and to have his Word in us are synonymous. His Words are the vital sap that flows in us and makes us one thing with him and among ourselves. When Jesus affirmed, “My mother and my brothers and sisters are those who listen to the Word of God and put it into practice” (Lk. 8:21), he makes us understand that the Word of God makes us related to him, makes us people belonging to his new family, closer than blood relatives.

THE HOLYNAMIANS LIVING THE WORD IN THE WORLD

Photo from: http://www.hnu.edu.ph/main/hnnews/index.php?office=31&artno=111139&vol=100&ish=1

“Last August 28, 2010, SMART COMMUNICATIONS, INC. in partnership with Holy Name University-CEDev, conducted a mangrove planting at Tubig Daku, Taloto District, Tagbilaran City in coordination with the Local Government Unit of Taloto and with the Department of Environment and Natural Resources (DENR).”

Photo and texts from: http://www.hnu.edu.ph/main/hnnews/index.php?office=31&artno=111139&vol=100&ish=1

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http://www.hnu.edu.ph/main/hnnews/index.php?office=31&artno=111139&vol=100&ish=1

http://www.hnu.edu.ph/main/hnnews/index.php?office=31&artno=111139&vol=100&ish=1

In front, therefore, of a God who communicates, the principal activity that is asked of us is that of listening and acceptance. This is one of the most fundamental themes of biblical spirituality. Many times in both the Old and the New Testaments, this invitation is always made: Listen to Him, listen to his words, and listen to the word of the Lord. In Hebrew, ‘to listen’ does not connote only listening with the ears, but also with the heart. So, listening in Hebrew is not only passive acceptance or reception of what is heard. Authentic listening that which is done with the heart as well as with the ears, is tantamount to assimilation and interiorization of the Word to a point that the Word informs the whole Christian experience and molds the Christian into a new person. This is what living the Word of God does; the person appropriates the values, the attitudes, and the mentality of Jesus. Therefore, living the Word of God transforms a person into Jesus himself.

One of the fruits that one experiences in living the Word of God is a deeper understanding of it. As one slowly puts the Word of God into practice, one also understands, and the more one understands the more one puts it into practice. St. Jerome said: Only the one who lives the gospel understands the gospel. John Cassian has also this to say: Scriptures is revealed to us in a clearer manner, and opens for us its heart, or its marrow, when the meaning of the Words is not revealed to us by some explanation but by the lived experience that we have made. It is not the reading of the Word of God that makes us capture its meaning, but our experience of living the Word. St. Bernard also said: Only the one who lives the Word of God concretely understands the Word.

By Fr. Magdaleno Fabiosa, SVD

“Ignorance of Scripture is ignorance of Christ.”

- St Jerome

Saint Jerome ( c. 347 – 30 September 420) was “a Roman Christian priest, confessor, theologian and historian, and who became a Doctor of the Church. He was the son of Eusebius, of the city of Stridon, which was on the border of Dalmatia Pannonia. He is best known for his translation of the Bible into Latin (the Vulgate) and his commentaries on the Gospel of the Hebrews. His list of writings is extensive.

He is recognised by the Catholic Church, the Eastern Orthodox Church, the Lutheran Church, and the Church of England (Anglican Communion) as a saint.[2] Jerome is commemorated on 30 September with a memorial.” Photo and texts from: http://en.wikipedia.org/wiki/Jerome

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http://en.wikipedia.org/wiki/Roman_Empire

http://en.wikipedia.org/wiki/Christian

http://en.wikipedia.org/wiki/Priest

http://en.wikipedia.org/wiki/Confessor

http://en.wikipedia.org/wiki/Doctor_of_the_Church

http://en.wikipedia.org/wiki/Doctor_of_the_Church

http://en.wikipedia.org/wiki/Stridon

http://en.wikipedia.org/wiki/Dalmatia_(Roman_province)

http://en.wikipedia.org/wiki/Pannonia

http://en.wikipedia.org/wiki/Bible

http://en.wikipedia.org/wiki/Latin

http://en.wikipedia.org/wiki/Vulgate

http://en.wikipedia.org/wiki/Gospel_of_the_Hebrews

http://en.wikipedia.org/wiki/Catholic_Church

http://en.wikipedia.org/wiki/Catholic_Church

http://en.wikipedia.org/wiki/Eastern_Orthodox_Church

http://en.wikipedia.org/wiki/Eastern_Orthodox_Church

http://en.wikipedia.org/wiki/Lutheran_Church

http://en.wikipedia.org/wiki/Church_of_England

http://en.wikipedia.org/wiki/Anglican_Communion

http://en.wikipedia.org/wiki/Anglican_Communion

http://en.wikipedia.org/wiki/Saint

http://en.wikipedia.org/wiki/Jerome%23cite_note-2


Entry # 12: Sharing your life of prayer!

Read the given Biblical texts. Then, fill up the table.

Afterwards, share your answers with a classmate, friend, or family member who in turn will write his/her comments or words of affirmation/encouragement on your paper.


For each answer 25 x 2 = 50 points For sharing one’s answers with others 50 TOTAL 100 points

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WHEN THE WORD BECOMES LIFE

To understand and appreciate the impact of the Word of God in our everyday lives as human beings, there is a presupposition that needs to be explained. The presupposition is the basic human fact that all of us are wounded but in different degrees. This woundedness goes back to basic human need— the need to be loved and to love. This is the need that makes us constantly bend back upon ourselves and make us self-centered.

The source of difference in degree is how this need was fulfilled or not fulfilled in our childhood. As we grow older this need expresses itself in subtle ways (seeking for attention, doing things in order to be noticed, seeking the acceptance of people whom we consider important). We even go to the point of manipulating things, events, and people in order to get even a semblance of attention from people around us, attention that is so temporary. This causes much un-freedom in our everyday life and creates undue anxiety and stress that causes migraine and high blood pressure that have to be controlled by expensive maintenance medicine.

What follows are some effects in our life when we put the Word of God into practice:

----- It heals the human woundedness!

The basic human sickness is self-centeredness that stems from our need for love. The discovery and experience of God’s unconditional love that is the heart and center of God’s Word, brings a sense of peace that the world can never give. This message of God’s unconditional love touches the very source of our un-freedom and anxiety. We are loved as we are, with no

Photo from: http://warrantedbelief.wordpress.com/2011/03/05/the-relevance-of-the-old-testament-lest-we-forget/

Photo from: http://freed2love.blogspot.com/

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http://warrantedbelief.wordpress.com/2011/03/05/the-relevance-of-the-old-testament-lest-we-forget/



http://freed2love.blogspot.com/

conditions at all. If this becomes a concrete experience in one’s life, it immediately brings healing. It brings a sense of peace that, as John says in his gospel, a peace that the world cannot give. This experience must be sustained in one’s everyday life so that one becomes sensitive to the manifestations of this love in one’s concrete life. This is strategic for Christian because these experiences, no matter how little and insignificant, strengthen the conviction in the individual about God’s love and encourages him or her to respond with courage and conviction.

----- It changes One’s Self-Image!

Psychologists point out that the elements which most cripples full personality development is personal low or poor self esteem which is caused by the negative experiences we had in childhood or in any stage of our growth. A poor image of oneself has repercussions in our life and in our standing before God.

The Word of God tells us that we are loved by God unconditionally. As sacrament of God himself, we can safely say that God our Father behaves to us in the same as Jesus taught and behaved. Anyone touched concretely by this truth will experience and a freedom unheard of before. This experience can bring about untold psychological changes to our life. It brings self-esteem which is so strategic to the growth of each one of us. This becomes the right and the only correct starting point of our relationship with God – God’s unconditional love and acceptance of all of us.

This fact of God’s love must become a day to day experience and we must respond to this love by putting His words into practice. Because one has sought to fulfill His Words to the letter, God responds by fulfilling the gospel promises also to the letter. For the little that we give to Him, he gives back to us a

“Associated Press/Bullit Marquez - Residents affected by typhoon Bopha crowd as relief goods are distributed at New Bataan township, Compostela Valley in southern Philippines Sunday Dec. 9, 2012. The number of missing in the wake of the typhoon that devastated parts of the southern Philippines has jumped to nearly 900 after families and fishing companies reported losing contact with more than 300 fishermen in the South China Sea and Pacific Ocean, officials said Sunday. (AP Photo/Bullit Marquez)”

Photo and texts from: http://news.yahoo.com/hundreds-fishermen-missing-philippine-storm-123049979.html

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http://news.yahoo.com/hundreds-fishermen-missing-philippine-storm-123049979.html

http://news.yahoo.com/hundreds-fishermen-missing-philippine-storm-123049979.html

hundred times as much. What we ask is given. God will show us that He is truly Father and we are His sons and daughters. If we live the Word of God, we have not only a beautiful statement to be repeated; rather, we have a Father who becomes to us a day-to-day experience. And then we know what “being loved” means.

----- It brings the experience of freedom!

As consequence of that unmerited love that is unconditional, the individual lives the Word of God not in order to be loved by God but as an expression of one’s gratitude. Therefore, the desire to live the Word of God is not imposed. It is something freely chosen as expression of gratitude, as a way of saying “thank you” to God.

There is one major concern of the Word of God that branches off into directions. The major concern is that we should not live for ourselves any longer; we have to die to ourselves. Our life is too short and too precious to waste on our own selfish concerns. It must be spent either for God and or for neighbor, as exemplified for us by the Word who became flesh. When our love for God (which we show by doing his will) and our love for neighbor (which we show by being of service to them) – when this becomes our main concern in life, we are thrown out of our self-concern and self-centeredness.

As consequence, we are rid of the desire to please others, to be accepted by them, to manipulate so as to get their attention – an experience that is fleeting and temporary. We go beyond them as too cheap a concern to deserve so much attention. Thus, we begin to experience a certain freedom never experienced before. It is that freedom the gospel talks about – the freedom of being sons and daughters of God; which we experience as so valuable that we do not want to ever part from it.

Living the Word of God is like a caterpillar in the cocoon, it starts to move and grow until it comes out as a beautiful, multi-colored butterfly. Photo from: http://pensacolayp.com/ppdi-blog/man-and-a-butterfly/

As a historic event, EDSA people power revolution in 1986 showed the unity of the Filipino people in ousting a dictatorial government. Photo from: http://www.tumblr.com/tagged/edsa%20people%20power

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----- It changes One’s mentality (causes a social revolution)

Another evident fruit of putting the Word of God into practice is that it changes our way of thinking and as consequence, also our acting. We are usually the ones who build walls around ourselves in terms of relationship with people. Most of these attitudes we imbibe from our family background, from the culture, and from the media with which we are bombarded with everyday. We relate only with our own kind. We reject people, who think and behave differently from us (decided by age, social class, economic status, and even gender bias). All of these create walls around us, or are conflict points with others. We sometimes get caught in this mentality without us realizing that we are wrong.

As we get in contact with the Word of God we realize that we are loved by God unconditionally with a love like that of the Father. This experience opens our eyes to the fact that we are all children of one and the same God. Thus, we are brothers and sisters to each other. In fact the Word of God enjoins us to love one another as brothers and sisters, since God is our Father. This necessarily breaks down the walls that we have built around us and have divided us. There is only that command to live Jesus in the other. This new mentality and way of acting is contagious. It makes concrete what the gospels say: a city set on the mountain cannot be hidden. In fact, this was the very comment that the early Christians evoked from their fellow Jews who did not convert to Christianity: see how they love one another. The experience of God which is very personal and private opens our eyes to the fact that we all belong to one family under God as our Father. When the Word of God is lived, it can become the source of lasting social change.

Photo from: http://constantblabber.wordpress.com/tag/pilipinas/

Photo from: http://lovepinaspinoy.blogspot.com/

“Civilian volunteers in Nabunturan, capital of Compostela Valley, distributing relief goods.” Photo and texts from: http://www.gov.ph/2012/12/14/photo-release-relief-operations-in-compostela-valley-december-13-2012/

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http://constantblabber.wordpress.com/tag/pilipinas/

http://constantblabber.wordpress.com/tag/pilipinas/

http://lovepinaspinoy.blogspot.com/

----- It changes our perspectives in life!

What does it profit anyone if he/she gains the whole world but in the process loses his/her soul?” There is only one thing necessary, to love God and to love our neighbor as ourselves. This gospel truth has changed the lives of so many people. Those whose life and world orbit around things which are passing and temporary have lost the meaning and direction in life. The encounter with the gospel’s revelation of a God and afterlife can really change the perspective toward life itself. A sense of rootedness sets in, a sense of having a purpose and direction in life gives color and taste to one’s everyday life; and the ordinariness of things we do day in and day out takes on solemnity and value because God can only be loved and chosen in the present moment at one’s disposal. “Sufficitmalitiadiei”.

One does not disregard the present, the worldly, and the ordinary, in view of the sure coming of the Kingdom. The present, the worldly, and the ordinary are the locus, the material, and the context where our choice of God and our love for God, happens. It is in the present that the new heaven and the new earth are constructed. Life is not divided as ordinary or special. Everything takes on a solemnity, a value, and an importance. Yes, the new heaven and the earth will arrive in the future and in God’s own good time. But because of the paschal mystery of Jesus, the new heaven and the new earth are not only coming; they have already started in the present.

Besides, our encounter with the Gospel totally changes our lives as Christians. Before, we used to focus, for the most part, on not committing sins. Now, the gospel was showing us a more positive and dynamic Christianity, which forcefully thrusts us towards our brothers and sisters. This is the dynamism which people of today, especially the young, are seeking for. Not only “a me-and-God” Christianity, but a Christianity that says something about the world I am living in and the people I

Photo from: http://heavenawaits.wordpress.com/prayer-list/

Photo from: http://www.tripadvisor.com/ShowUserReviews-g298573-d310890-r148065526-Quiapo_Church-Manila_Metro_Manila_Luzon.html

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http://heavenawaits.wordpress.com/prayer-list/

http://heavenawaits.wordpress.com/prayer-list/

http://www.tripadvisor.com/ShowUserReviews-g298573-d310890-r148065526-Quiapo_Church-Manila_Metro_Manila_Luzon.html




am living my life with. A Christianity that does not only make us await heaven but a Christianity that urges us to transform this world into a heaven.

----- It helps us grow in Spiritual Life!

In the past, spiritual growth was characterized by concentrating one’s effort on ridding oneself of the negative areas of our life, areas that militate against the life of the Spirit. Thus concentrating on the negative has developed into the idea of cleansing oneself in order to be worthy of God. Besides, experience has shown that the more we concentrate and focus on the negative elements of our person, the more they grow in strength. When one concentrates one’s attention on living the Word of God (doing his will and loving the neighbor), one

discovers that in the process, change truly happens in us even without our exerting too much of an effort. One becomes more patient, more understanding, more humble, more pure, more detached, and, of course, more loving. These virtues come as a consequence of living the Word of God. In fact, we discover that we truly put on the mentality, the values, and attitudes of Jesus. By living the Word of God we experience with joy that indeed the Lord’s yoke is easy and light.

----- It generates Christ in Us!

The Word, which is the presence of Christ, generates Christ in us and in other people as well. It is true that if we are Christians, there is grace in us even before we live the Word of God with commitment. We possess the life of Christ and with it we undoubtedly have the light and the love of God. But like the caterpillar in the cocoon, it starts to move and grow until it comes out as a beautiful, multi-colored butterfly. This is why we say that when start to live the Word of God, it is like the “annunciation” in our life. Christ in us starts to move and grow. And as we live the Word, Christ grows more and more in us, making us open to be evermore filled with Him. We truly become sons and daughters in the Son.

----- It helps create Christian Communities!

Living the Word of God helps creates of every group (families, organizations, religious congregations, and any lasting group) into a Christian community. From our discussion, it should be very clear that putting ourselves at the service of our neighbor is the concrete expression of our love for them. When this love becomes mutual, it generates the presence of the resurrected Christ in the form of the Spirit between the two or more who love each other

Photo from: http://fielsvd.wordpress.com/tag/fr-roger-solis-svd/

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http://fielsvd.wordpress.com/tag/fr-roger-solis-svd/

http://fielsvd.wordpress.com/tag/fr-roger-solis-svd/

as Christ loves them. This presence of the resurrected Christ is what makes of any group in the Church a true Christian community, a community of the disciples of Jesus, an ecclesiola, who are recognizable by the love that they have for each other. “Wherever two or three are gathered in my name, I am with them in their midst” (Mt 18:20).



Entry # 13: Publishing your own story of actualizing the Word of God in your life!

Narrate a personal story on how you actualized the Word of God in your life. Pray or reflect using your own story. Publish your story in your school paper or in the National paper as a concrete way of sharing the Word of God with others.

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Quality of one’s personal story* 15 x 2 = 30 points Organization of thoughts, spelling and grammar** 15 x 2 = 30 For participating in the prayer 20 For publishing the story 20

TOTAL 100 points

*For Quality of one’s personal story

Excellent (13-15)

Very Good (10-12)

Good (7-9)

Fair (4-6)

Poor (1-3)

Presentation of personal story is very well done. All the significant details are narrated, and insights are very profound.

Presentation of personal story is very well done. Ample significant details are considered, and insights are profound.

Presentation of personal story is well done. Some very important details are included, and insights are less profound.

Presentation of personal story is fairly done. Very few details are narrated, and insights are shallow.

Personal story is poorly done. No clear presentation of details, and can hardly be understood.

**For Organization of thoughts, spelling and grammar

Excellent (13-15)

Very Good (10-12)

Good (7-9)

Fair (4-6)

Poor (1-3)





Lots of grammatical errors and sentence formulations make the presentation of ideas unclear and disorganized.

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THE CHURCH’S MISSION OF CHIRISTIAN WITNESSING

A Christian witness is one who has a

mission of following in the footsteps of Jesus. There is no other else who can best be associated with the mission of Jesus or embody his ideals except the authentic Christian himself. Every Christian has to own this task as a personal mission. The full acceptance of the nature of this commitment leads him to be drawn into full obedience to the Father of Jesus.

In witnessing, the challenge that Christians need to stand for and by is the truth that Jesus stood for in his life particularly in his public ministry, that is, there is a Father who, in his unconditional love, wants his children to gather into his loving embrace. In the light of this loving desire of the Father, the mission of Jesus finds great meaning: “For the Son of Man has come and to save what was lost” (Lk. 19:10). From this end, all are led by Jesus to God the Father. Jesus emphatically teaches his followers that God is a loving and truly caring Father for His children. If this truth is held as of great importance in our life as Christians, then everything in us --- our dreams, intelligence, freedom, and conscience must be put in the service of Jesus’ mission.

“Then he poured water into a basin and began to wash the disciples’ feet and to wipe them with the towel he was wearing.”

(Jn. 13: 5)

Photo from: http://www.claretianformation.com/en/apostolic-dimension/114-jpic/328-a-formation-itinerary-for-a-prophetic-religious-life/

Pope Francis, then Cardinal Bergoglio, washing the feet of a young AIDS patient, Holy Thursday, 2001

From: http://catholicdefense.blogspot.com/2013/03/pope-francis-foot-washing-and-cross.html

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http://www.claretianformation.com/en/apostolic-dimension/114-jpic/328-a-formation-itinerary-for-a-prophetic-religious-life/



St. Paul understood clearly the demands of this call to mission. This evangelizer courageously acted out the message of the Gospel. He fully embraced and treated it as his very own mission: “Yet I consider life of no importance to me, if only I may finish my course and the ministry that I received from the Lord Jesus, to bear witness to the gospel of God’s grace” (Acts 20:24). He enforced a whole new way of seeing and understanding a revolutionary lifestyle of an authentic Christian to “put on the new self, created in God’s way in righteousness, and holiness of truth” (Eph. 4:24). He had a special conviction of Christ’s greatness, saying that “every tongue confess that Jesus Christ is Lord, to the glory of God the Father” (Phil. 2:11).

In the lifetime of Jesus, this mission is embedded in the formation of his community of friends, the apostles. He appointed them for this purpose: “that they might be with him and he might send them forth to preach” (Mk. 3:14). He commissioned them to be his witnesses saying: “Go, therefore, and make disciples of all nations, baptizing them in the name of the Father and of the Son, and of the holy Spirit, teaching them to observe all that I have commanded you” (Mt. 28:19-20).

After Jesus has risen, he fulfilled his promise to his followers by sending the Holy Spirit: “From the Father I will send you the Spirit of truth. When this helper has come from the Father, he will be my witness, and you too, will be my witnesses for you have been with me from the beginning” (Jn. 15:26). At Pentecost (Acts 2: 1-41), the Holy Spirit animated them to a life full of conviction over Jesus’ emanating presence, a saving presence to which they need to witness.

“Missionary activity is a spiritual battle where the individual can only be successful when he is supported by others.”

- St. Arnold Janssen Text from: Taken from Witness to the Word Vol 2, p8 by Leonardo R. Estioko, SVD

“If this is a mere human endeavor, then its collapse is inevitable. But if it is your work, O Lord, then show your powerful arm!”

-St. Arnold Janssen

Text from: Taken from Arnold Janssen A Pictorial Biography published by Editorial Verbo Divino, Spain.

St. Arnold Janssen (1837-1909), a great Catholic missionary, an indefatigable worker for the Good News of Jesus and the founder of the Society of the Divine Word, the Holy Spirit Missionaries Sisters and the Holy Spirit Sisters of Perpetual Adoration.

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The Church continues to announce this message of God’s salvation in, with, and through Jesus. Being called to a mission, this church envisions herself as a community of disciples - an evangelizer of faith. In broad strokes, evangelization is understood as the proclamation of God’s kingdom of peace, justice, and joy (Rom. 14:17) in words and deeds. It refers to all the undertakings the Church engages in as a way of cooperating in the work of the Holy Spirit and in renewing the face of the earth. In a specific sense, it is linked with the teaching, governing, and sanctifying roles of the Church. In this regard, Pope Paul VI, in his apostolic exhortation EVangelii Nuntiandi, emphasizes that the Church “exists in order to evangelize, that is, to say, in order to preach and teach, to be the channel of the gift of grace, to reconcile sinners with God, and to perpetuate Christ's sacrifice in the Mass…“ (EN, 14).

The document of the Second Plenary Council of the Philippines (PCP II) calls for a renewed evangelization (PCP II 186) which implies that new approaches and present contexts be taken into account so that the missionary activities of the Church be filled with vigor more than ever before. This undertaking is not easy for it begins with a renewed evangelization which has conversion as its requisite. This conversion entails a change of view, feeling, interest, dream, and lifestyle in becoming authentic disciples of Jesus, in responding to the issues of the contemporary times.

“But those sown on rich soil are the ones who hear the word and accept it and bear fruit thirty and sixty and a hundredfold.”

(Mk 4:20)

“It is unthinkable that a person should believe the word and submit himself to the kingdom without becoming a person who bears witness to it and proclaims it in his turn.”

- Paul VI, Evangelii Nuntiandi

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There is a tremendous need for evangelization among Christians and outside of Christianity. The efforts done for the implementation of catechetical programs are not enough for faith formation. To quote the Second Plenary Council of the Philippines: “Our struggle to build the Kingdom of God is a pilgrim journey to truth and justice, to love and peace, a journey to full life” (PCP II, 263).

Renewed evangelization has, as its first element, renewed catechesis (PCP II, 156). Catechesis is “education in the faith, especially the teaching of Christian doctrine imparted in an organic and systematic way, with a view to initiating the hearers into the fullness of Christian life.40 For pastoral purposes, catechesis is “used for that form of ecclesial action which leads both communities and individual members of the faithful to maturity of faith.”41 Intensive catechesis for the whole church – the people of God – enables the faithful to receive the good news of God’s revelation and be able to comprehend and interpret them by finding meaning in the light of the Gospel in our contemporary world. Basically, all followers of Jesus are called to stand in witness to Jesus Christ who died, who has risen, and who will come again. A Christian in witness is a Christian in faith.

Catechesis needs to be supported with the witness of individual Christians and the entire Christian Church. To stand in witness to the message of Jesus is to adopt the holistic approach to evangelization and catechesis. The National Catechetical Directory for the Philippines (NCDP 2007) presents the guidelines in reference to the new evangelization envisioned by the church. It has these three equally essential dimensions needed for the formation of an authentic Christian Faith. These three-fold dimensions are the same dimensions of evangelization understood in a broad sense:

40 From the glossary index of CFC, p 602; cf. Catechesi Tradendae, 18 41 This quote was retrieved from http://www.papalencyclicals.net/Paul06/gencatdi.htm; GCD 21

“The definitive aim of catechesis is to put people not only in touch, but also in communion and intimacy, with Jesus Christ.”

- General Directory for Catechesis (GDC), 80

Photo from: www.annunciationparishabq.org

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http://www.papalencyclicals.net/Paul06/gencatdi.htm

The person of profound knowledge of Christ cannot but manifest this same knowledge in his way of dealing with others. The following story about Fr. Heinz is a case in point: He recalled, “at night I would go out and visit street children who were living on the sidewalks. I saw people looking for food in trash cans and living on the sidewalks and thought that if this is the case, there must be many people living on the dump sites. So I just took my motorcycle and followed a dump truck.” His experience brought him to the dump sites of Cebu and bravely stayed there for a month. There, he shared their way of life, their livelihood, their food, their struggles, their joys, and their pains. “…and also their sickness,” he added with a laugh. Soon he attracted others into his cause. A day care center was established with the effort of educating children and promoting nutrition as well as on-going formation for their parents. And the rest is history. His dedication to also help the poorest of the poor in Cebu inspired so many... Fr. Heinz, SVD (General Superior 2012) posted by Father. Felmar Castrodes Fiel, SVD

FR. Heinz Kulueku, SVD with the street children From: http://fielsvd.wordpress.com/tag/fr-heinz-kuluke-svd/

Word or Doctrine – (What do we believe?) This dimension is composed of creedal truths which proclaim the good news of God’s self-revelation in Jesus and its mysteries. These are church teachings rooted in the Scripture, taught by the Magisterium, and held as truth. “The structure of the whole content of catechesis must be theocentric and trinitarian: through Christ, to the Father, and in the Spirit. In the Spirit, the knowledge of the mystery of Christ and the way to the Father are realized.

Therefore, catechesis must always put in clear light this presence of the Holy Spirit, by which men are continually moved to have communion with God and fulfill their duties (GDC 41). In a nutshell, since Jesus Christ is the incarnate Word of God the Father and the embodiment of the Good News, this aspect of evangelization and Christian formation (catechesis) can rightly be called the proclamation of the

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Word.

This Word-dimension of evangelization must be seen more than the basic contents of evangelization or catechesis because in the final analysis, the Word is, in here, a person – Jesus Christ himself. By implication, the Word-dimension of evangelization means growing in knowledge, understanding, and belief in Jesus Christ.

Worship - (How do we celebrate what we believe?) As

evidenced in the way of Jesus, the proclamation of the kingdom of God is always nurtured with a deep prayer life,

with an intimate relationship with his Abba Father. Learning from, as it should be, the ways of Jesus, we too as Christians need to have all our missionary activities rested on a profound spirituality which is expressed in prayer and the celebration of the Sacraments (cf. NCDP, 213). In the light of the experience of the early Christian community (Acts 2: 43ff), this dimension of evangelization and catechesis may be described as the Christian faith being prayed and celebrated.

As the commemoration of the Last Supper, the Eucharist is the highest form of Christian worship.

Worship is a celebration of Christ’s real presence. Christ’s presence is encountered in our dealings with others especially the poor, the oppressed and the exploited.

Witness as living a Eucharistic life means finding God and allowing him to find us in our struggles to love and be loved by the “least” of the society.

Photo from: http://clipart.christiansunite.com/1363603261/Easter_Clipart/The_Last_Supper_Clipart/The_Last_Supper010.gif

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Witness or Morals – (How do we live our faith?) The early Christian kerygma brought to us today in the catechesis our personal response of faith. Hence, it is necessary to make the message of Jesus as our own. Living the Commandments and Beatitudes serves as a guide of love in Christian living -- to grow in commitment to the promotion of total human life. The norm of moral living is grounded on love. In the integration of faith in the ordinary lives of Christians, the Church continuously emphasizes the “loving service of one’s neighbor as one norm for authentic worship” (NCDP, 214).

Christian Witness, the other term for this dimension of evangelization and catechesis, directs our life to the ways of Jesus. Its goal is the maturation of our faith, which intensifies the integration of the three dimensions –

Mother Teresa of Calcutta is a model Christian witness. Borne out of her experience, she said: "I see God in every human being. When I wash the leper's wounds, I feel I am nursing the Lord himself. Is it not a beautiful experience?" -- 1974 interview “Do not think that love, in order to be genuine, has to be extraordinary. What we need is to love without getting tired.”

Every time you smile at someone, it is an action of love, a gift to that person, a beautiful thing. Good works are links that form a chain of love.

- Mother Teresa of Calcutta “Let us not be satisfied with just giving money. Money is not enough, money can be got, but they need your hearts to love them. So, spread your love everywhere you go.”

- Mother Teresa of Calcutta http://christhecomrade.blogspot.com/2011/09/remembering-blessed-mother-teresa of.htm

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doctrine/word, worship, and morals/witness and the need to touch our heads, hearts and hands. The Church says that “by celebrating in worship, the truth – Christ our Life – we both

make our prayer more realistic and are empowered by grace to know and act in a Christian manner” (NCDP, 269).

By Marilou M. Mandawe

This Witness-dimension of evangelization can be understood more in the light of the parting words of Jesus in John 15: 12-17 which are a command of love and service for one another. A calling addressed to all people and race, rich and poor alike, this verse is a call to know the Word, and become Witness to the Word. This is the horizon towards which all SVD educational institution must journey, to respond to the challenge of Jesus: “Love one another as I have loved you and go to the world and bear much fruit”. This is what Christianity truly means. It should be borne in mind that the witness-aspect of faith or of evangelization and catechesis cannot stand without the other aspects – Word and Worship. The Word-dimension, once emphasized over the others, becomes an indoctrination or dogmatism. While Worship runs the risk of becoming fanaticism or mere ritualism if divorced from Word and Witness, Witness slides down towards mere social work or activism without Word and Worship. This being the case, it is understood that the witness to the Word is one who has grown and will continue to grow in the three areas or dimensions.


“This is My commandment, that you love one another, just as I have loved you. Greater love has no one than this that one lay down his life for his friends.”

- John 15: 12-13 Photo from: http://www.claretianformation.com/en/apostolic-dimension/114-jpic/328-a-formation-itinerary-for-a-prophetic-religious-life

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Entry # 14: Participating actively in the celebration of the Sacrament of Confirmation!

Work hand in hand with the Campus Ministry of your school or with your parish.

Inquire if there is a Sacrament of Confirmation scheduled for this particular semester. If there is, volunteer to help according to the task assigned to you: 1) to help design a Confirmation-Liturgy situated within the context of the three dimensions of faith or of evangelization, 2) to volunteer as readers, acolytes, lectors, collectors, etc., 3) to be among the participants. If you are not yet confirmed, join as one of the candidates for Confirmation. If you belong to other faith traditions and you feel uncomfortable joining the Sacrament of Confirmation, you may choose another activity (with teacher’s knowledge and permission) that fosters interiority and is more or less equivalent to the Sacrament of Confirmation in terms of value.

Afterwards, make a one-page reaction/reflection on your experience in relation to the meaning of faith. This may be done either through a drawing or collage with texts or explanations, poem, essay, and the like.

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For participating in/attending the activity 70 points Insights/messages portrayed are relevant to the lesson* 15 Organization of thoughts, spelling and grammar** 5 x 2 = 30 TOTAL 115 points

*For Insights/messages portrayed are relevant to the lesson

Excellent (13-15) Very Good (10-12) Good (7-9) Fair (4-6) Poor (1-3) Reflections or insights excellently show the interrelatedness of the three dimensions of faith with sufficient examples or illustrations culled from the Scriptures and one’s experience.

Reflections or insights show well the inter-relatedness of the three dimensions of faith but examples or illustrations, though sufficient, are taken only from one source, that is, either Scriptures or one’s personal experience.

Reflections or insights show the inter-relatedness of the three dimensions of faith but examples or illustrations either from the Scriptures or experience are many but not sufficient.

Reflections or insights somewhat show the interrelatedness of the three dimensions of faith but examples are lacking.

Reflections or insights hardly show the interrelated-ness of the three dimensions of faith. Examples are very limited.

**Organization of thoughts, spelling and grammar

Excellent (13-15) Very Good (10-12) Good (7-9) Fair (4-6) Poor (1-3) Grammar and sentence formulation are error-free.




Too many grammatical errors, and sentence formulations make the presentation of ideas unclear and disorganized.

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WITNESSING THROUGH PROPHETIC DIALOGUE WITH DIFFERENT DIALOGUE PARTNERS

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How do we Witness to the Word (i.e. continue the mission of Jesus) in the world today? The Society of the Divine Word has grappled with this question. The General Chapters focused their discussions on this issue. These efforts came up with the idea of DIALOGUE started by a document of Vatican II entitled, Gaudium et Spes and developed further by the FABC. The SVD chapter of 2000 described this new way of doing mission under the term: PROPHETIC DIALOGUE. God continues to offer salvation to everyone in the world today regardless of culture, race, and religious affiliations. His unconditional love, concretized by Jesus’ teaching and actuations, is the basis of this inclusiveness of the offer of salvation. Everybody is a candidate to partner with us to be at the service of what God is really doing in our world today that allows us to dream that a New World is possible.


42 The logo is taken from http://upload.wikimedia.org/wikipedia/en/1/12/Divine_Word_Missionaries_logo.png

“One Heart Many Faces” best captures the meaning of the SVD mission of prophetic dialogue with different partners, a mission which is rooted in the prayer of Jesus to his Abba Father: “May they all be one as you Father are in me and I am in you. May they be one in us; so the world may believe that you have sent me.”

(Jn. 17: 21) Logo from: http://noplaceforhateharwich.blogspot.com/2009_06_01_archive.html

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The SVD chapter of 2000 has this new way of doing mission under the term PROPHETIC DIALOGUE which is expressed in the song, “One Heart Many Faces”. It tells us that the heart of God is meant to be shared to all faces in the world regardless of cultures, races, and religious affiliations. Everybody is an SVD partner in continuing Jesus’ work of salvation and spreading His message of love to all people.


The same chapter identified the following as our DIALOGUE PARTNERS: (a) faith-seekers or people who have no faith communities, or religious affiliations [primary evangelization and re-evangelization]; (b) people who are poor and marginalized [commitment to the poor and the marginalized]; (c) people of different cultures [cross cultural witness]; and (d) people of different faith traditions and secular ideologies [inter-religious understanding].

The idea of adding the word “PROPHETIC” to DIALOGUE was the conviction that we do not dialogue from a neutral position but from our Christian faith and convictions. “It is in dialogue… that the witness to God’s love is demonstrated and shared our own convictions boldly and honestly”, especially where that love has been obscured by prejudice, violence, and hate.

I felt privileged to receive this invitation to speak on interreligious dialogue in Indonesia, the country with the world’s largest Muslim population, and at Sunan Kalijaga State Islamic University, which is noted for its openness to such dialogue. This opportunity was possible through my missionary work of teaching at CTU and the relationship of trust developed between the Divine Word Missionaries and Syafa. Being a “bush missionary” is one way of being part of God’s mission, and being a teacher in higher education is another important way of doing this! (Fr. Roger-Schroeder, SVD)

http://www.svdvocations.org/Meet-Our-Seminarians---Missionaries/Priest/Fr--Roger-Schroeder,-SVD.aspx

Divine Word Missionaries are called by the local Church from all corners of the globe to live among the people, listen to their needs and help everyone hear the voice of God through evangelization, formation, biblical pastoral ministry, Mission animation, communication, and works of justice and peace for the integrity of creation, Divine Word Missionaries make this vision a reality.

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From http://www.svdvocations.org/Meet-Our-Seminarians---Missionaries/Priest

Together with our dialogue partners, we hope to hear the voice of the Spirit of God calling us forward, and in this way our dialogue can be called prophetic” (CS 54). In this dialogical stance, we refuse to force anyone to our vision of the truth, no matter how convinced we are that it is God. The same stance makes us accept the conviction that we can only propose the truth to others and invite them to our vision of it. The prophets did not only proclaim but they listened – they listened to the Word of God wherever it was revealed.


The reflection of Father Fabiosa echoes Pope John Paul II’s address to the Bishops of the Visayas and Mindanao calling each one to give due respect to one of the world’s great religious traditions, Islam and to actively maintain good relations with the Muslim communities. One cannot love God and hate his brothers (John 4: 20-21). The example of Fr. Roger Schroeder and Fr. John Hung Le provide us the picture of what they want to convey. Both of them responded to the call of our Holy Father, Pope John Paul II and became witnesses to God’s love by sharing their own faith and convictions boldly and honestly with their dialogue partners.

My first missionary assignment was to Papua New Guinea. As an assistant priest at St. Anne Parish, Dirima, I assist the pastor by visiting different tribes within the parish. I celebrate the Eucharist at outlying mission stations, not only on Sundays but also on weekdays. I climb mountains to bring the sacraments to the elderly and sick who cannot come to church. I walk to some outstations which are far away from the parish because the roads are always bad and cars cannot be used. Some journeys take only a few hours; others can take up to two days. At these outstations, I sleep with families in bush houses and I eat whatever they have. I cannot carry any food on the trip because it is too heavy and I am carrying everything I need to celebrate Mass and the sacraments. (Fr. John-Hung-Le, SVD) From: http://www.svdvocations.org/Meet-Our-Seminarians---Missionaries/Priest/Fr--John-Hung-Le,-SVD.aspx

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Many SVDs, who are considered our modern prophets, are all over the world. They listen to the Word of God and are inspired by the Holy Spirit to continue the mission of the Church and the legacy of St. Arnold Jansen through Prophetic Dialogue. Pope John Paul II used to say, “the Good News we proclaim can only be proposed and never imposed”. As partners of the SVDs, all of us are called to become prophets in our own little way. To do this, we need to imitate the humility and goodness of Jesus. But we can only attain this spirituality if we are in constant communion with the Lord through prayer, reflection, contemplation, and trust in the Lord. Only then can we become bearer of God’s love to our dialogue partners, whether they are faith seekers or people without religious affiliation, people with different religious traditions, or people who are poor and marginalized.

By Sister Mary Martha Fe, OSF _____________________________________

When the general visitor, Fr. Kleden, SVD wrote his official report, he commended Paul for his work among the

poor. He called it an important aspect of missionary activity. Bro. Paul’s silent ministry was officially “baptized.” The project became known as “Friends of the Poor and Marginalized.” Today, Bro. Paul Bongcaras, SVD continues his work among the poor. Last year, the ministry supported the educational needs of 175 street and poor kids in elementary and secondary school. Many young people were rescued from a life of trafficking and prostitution and were given a chance to learn a skill. Bro. Paul’s “brothering” activities help hundreds of children who are society’s throwaways. He also inspires many young brothers who have the calling to serve the poor. - Bro. Dennis Newton, SVD From http://www.svdvocations.org/Meet-Our-Seminarians---Missionaries/Priest

From: http://www.svdvocations.org/Meet-Our-Seminarians---Missionaries/Priest

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Entry # 15: Putting into action the meaning of prophetic dialogue!

Option 1:

Copy from the internet the song: “One Heart Many Faces” by Fr.

Raul Caga, SVD. Write a one-page reflection about the song in

relation to Prophetic Dialogue, and;

Conclude the reflection with a short interfaith dialogue prayer.

Share your reflections with your seatmates.


For participating in the singing 40 points Clarity/organization/coherence of thoughts* 15 x 2 = 30 For sharing their reflections with their seatmates 30

TOTAL 100 points

*For Clarity/organization/coherence of thoughts

Excellent (13-15)

Very Good (10-12)

Good (7-9)

Fair (4-6)

Poor (1-3)






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Option 2: Exposure Activity

- Make a research on the meaning of each form of Dialogue and look for a Bible verse that corresponds to the meaning of each dialogue. Then, use these forms of dialogue in critiquing or analyzing your experience of immersion.

Forms of Dialogue Bible Verse

Dialogue of Life

Dialogue of Action

Dialogue of Theological Response

Dialogue of Prayer and Religious Experience

- Engage in a one-day immersion in your locality or any place in consultation with the

office of your school that takes charge of community outreach activities. - Possible area of exposure: squatter area, factory, garbage dump, relocation area, (if

possible to people with other religion and culture) - After the exposure, do the following: a) compose a prayer or make a drawing that

expresses the impact of the immersion on you, and b) analyze your experience in light of the forms of dialogue.


Correctness of the definition/description of the form of dialogue* 15 points Appropriateness of the chosen verse in relation to the form of dialogue** 15 For engaging in the immersion (so long as the student participated, he/she gets a perfect score on this criterion) 30 Insights/Thoughts in relation to one’s analysis*** 15 x 2 = 30 For making a prayer/drawing (so long as the student makes,

he/she gets A perfect score) 10 TOTAL 100 points

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*Correctness of the definition/description of the form of dialogue

Excellent (13-15) Very Good (10-12) Good (7-9) Fair (4-6) Poor (1-3)

Description or definition is excellent with no errors in sentence construction.

Description or definition is very well-made with very slight errors in sentence construction.

Description or definition is well-made with errors in sentence construction.

Description or definition is somewhat correct with many errors in sentence construction.

Description or definition is poorly done with so many errors in sentence construction.

**Appropriateness of the chosen verse in relation to the form of dialogue


The chosen verse applies to all the aspects and ramifications of SVD prophetic dialogue and all the various paradigms on mission.

The chosen verse applies to many but not all the aspects and ramifications of SVD prophetic dialogue and all the various paradigms on mission.

The chosen verse applies to some aspects and ramifications of SVD prophetic dialogue and all the various paradigms on mission.

The chosen verse applies to very few aspects and ramifications of SVD prophetic dialogue and all the various paradigms on mission.

The chosen verse hardly applies at all to the aspects and ramifications of SVD prophetic dialogue and all the various paradigms on mission.

***Insights/Thoughts in relation to one’s analysis


One’s experience is analyzed in view of the interrelatedness of all the forms of dialogue. Examples are more than sufficient.

One’s experience is analyzed in view of the interrelatedness of all the forms of dialogue. Examples are many but not sufficient.

One form of dialogue is not considered in the analysis of one’s experience. Quite a few examples are given.

Two or more forms of dialogue are not considered in the analysis of one’s experience. Few examples are given.

Three or all the forms of dialogue are not considered in the analysis of one’s experience. No examples are given. If there are, these examples are inappropriate.

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COMMUNICATION43 AS A CHARACTERICTIC DIMENSION IN

PROPHETIC DIALOGUE

44

We have identified the horizon, the final destination of our missionary endeavor: God’s kingdom, where human diversity is valued. We have also witnessed the characteristics of God’s kingdom through the Prophetic Dialogue. The 2000 SVD chapter has identified our primary partners in this dialogue. Now we come to the “pathways” (NECESSARY ATTITUDES) which characterize our missionary journey. What Jesus did at the well with the Samaritan woman gives us a clue to what these attitudes are.


43 This part is “lifted” from an article by Tom Ascheman, SVD, which appeared in Verbum, Vol. 47, no. 1, (2006), pp. 27-36; and a talk of Fr. General to the Provincials of European Zone, entitled “Prophetic Dialogue from the XV to The General Chapter Advance, Difficulties and Challenges”, 2005. 44 The logo was retrieved from http://www.svdphhttp://www.svdphc.org.ph/index.php/about-us/svd-philippines

Fr. Tam Nguyen, SVD completed his studies at Catholic Theological Union (CTU) in 2007. Two years later, he graduated, was ordained.

He asked to go back to Togo for his first assignment. He said, “The people there were so happy to see me back. You know how relationships develop over the years.”

Making a parish a “missionary parish” was the subject of his master’s thesis. Missionary training prepares a person to go into any situation and to instinctively reach out to those in need.


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Father Tom Nguyen, SVD showed us the necessary attitude in engaging in prophetic dialogue. He voluntarily asked to go back to the West African nation of Togo and stayed there for more than five years on mission and returned to his alma mater as a formator and educator to share his life experiences. Jesus’ attitude towards the Samaritan woman at the well inspired him to live as SVD missionary. He was always willing to be of assistance to those who were in need of his helping hand.

He showed us how to communicate lovingly and bring Jesus to the heart of every person he encountered. This is the pathway towards an effective communication. He took the initiative of reaching out to people. If we follow the steps of Father Nguyen, our dialogue partners will not have difficulty in understanding and knowing who Jesus is in their life. They could see Jesus as a loving and caring person, a forgiving person, and a person who loves anyone whoever and whatever he is. And just like what Father Nguyen said, we could also say, “But in the end, they gave me more than I give them. The joy and the meaning of my vocation, and my faith, seeing how they have faith in God in their desperate situation, it inspired me. In terms of mission, it’s not only going out to do something for the unfortunate, but also to know more about yourself and more about God, and to bring the two together.”


The incident at the well with the Samaritan woman clearly portrays Jesus as the one who took the initiative to open the communication: He asked for a drink of water. The woman would not have dared to say anything at all had Jesus not started the conversation. We should imitate Jesus in taking the

“Being mission minded means actively inviting, listening, celebrating, collaborating and reaching out to people to address their needs: a family facing difficulties, a child who needs attention, an elder who needs someone to talk to.”

He returned to the classroom to educate and enlighten seminarians and students as they discern their path to religious life and future ministries. He can relate to those years, as well as the years he spent helping people on mission—all the children he helped to go to school, the sick that he took to the hospital in the middle of the night, the women he helped to get out of abusive relationships. “But in the end, they gave me more than I give them. The joy and the meaning of my vocation, and my faith, seeing how they have faith in God in their desperate situation, it inspired me,” he said. “In terms of mission, it’s not only going out to do something for the unfortunate, but also to know more about yourself and more about God, and to bring the two together.”

- Fr. Tam Nguyen, SVD


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initiative to open communication with people to whom we are sent (our dialogue partners). Very little missionary service will take place if we don’t. We need to go out and meet our partners – where they are and as they are; that is part of communication. We need to be able to talk about things in their world, in a language that they can understand. We need an open attitude to hear their questions and experiences. All these are part of communication.



Entry # 16: Sharing the word of God through a Bible sharing!

Ask your teacher for a guideline on how to facilitate a Bible sharing. In groups of 3-5 members, link with the office of your school that takes charge of community outreach activities. Offer your assistance – to facilitate a Bible sharing among the poor and the marginalized using the account of the Samaritan woman at the well (Jn. 4:1ff). Before they go to the area, translate the following quarter hour prayer in the vernacular and use it as the opening prayer in the Bible sharing.

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“Quarter hour prayer”

(SVD Spirituality)

God eternal Truth, we believe in you. God our strength and our salvation, we hope in you.

God infinite Goodness, we love you with our whole heart. You have sent your Word as Saviour of the world, let us all be one in him.

Send us the Spirit of your Son, that we may glorify your name. Amen.

“Lord Jesus, teach us all to learn from you, for you are meek and gentle of heart”.

- Make a reflection paper on “Communication in Prophetic Dialogue in the Context of the Bible Sharing”.


For engaging in the Bible sharing 50 points For translating the prayer into the dialect and praying it during the immersion 20 For the reflection paper 15 x 2 = 30 TOTAL 100 points

For the Reflection Paper

Skills Very Good (10-15) Good (5-10) Fair (1-5) Depth of reflection 50%

Demonstrate a thoughtful, conscious and thorough understanding of the Bible sharing in relation to the lesson on communication in prophetic dialogue.

Demonstrate a basic understanding of the Bible sharing in relation to the lesson.

Demonstrate a limited understanding of the Bible sharing. The reflection needs revision.

Use of relevant evidence and historical context 25%

Use specific, relevant and convincing examples from the sharing to support claims in their own writing, making insightful and applicable connections between texts.

Use examples from the sharing to support most claims in the reflection writing with some connections made between texts.

Use incomplete or vaguely developed examples to only partially support claims with no connections made between texts.

Language use and organization 25%

Use language that is fluent and original, no grammatical errors, with evident sense of clarity and organization

Use basic but appropriate language, exhibiting occasional grammatical errors that made the reflection unorganized.

Use language that is vague or imprecise exhibiting frequent errors that make comprehension difficult.

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THE BIBLE45 AS A CHARACTERICTIC DIMENSION IN PROPHETIC DIALOGUE

The initial conversation between Jesus and the woman was about getting a drink of water (a physical need). But Jesus took the conversation to a deeper level by talking about living water (a deeper, spiritual need). The conversation suddenly became a sort of “bible reflection”. This led to talking about the different ways in which Samaritans and Jews worshipped God. We need to be steeped in the Bible so that we will be capable of sharing the story of God’s constant care and concern for us his people and relate that to our contemporary and everyday concerns. This is what the Bible ministry is all about; to help us and our dialogue partners interpret the story of our lives in the context of the wider story of God’s love for us.

By Fr. Magdaleno F Fabiosa, SVD

45 Photo of the Bible was taken from http://clipart.christiansunite.com/Bibles_Clipart/index6.shtml.

Poster from: http://www.ecba-cbcp.com/apps/blog/show/22545642

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“Proclaim the Word, Profess the Faith! This is our common exhortation for this year which Pope Benedict XVI has called a “Year of Faith” (October 2012 – October 2013), made even more opportune by the launching of a global Synod aimed at starting off a “New Evangelization” in the world that is growing cold with the winter of materialism and secularism. Even as we proclaim the Sacred Scriptures as Word of God, let us not forget that this Word become flesh in Jesus Christ (Jn. 1:14). We are not to proclaim the Word as lifeless lines from the pages of a book. Rather, we must allow it to transform us - as individuals, as families, as communities of faith, and as a nation.46

This cannot happen if our encounter with the Word does not facilitate our encounter with the living Word – “whom we have heard, whom we have seen with our own eyes, whom we have touched and carefully watched; the Word who is life, this we share with you!” (1 Jn. 1:1-2).47

Let me end by borrowing from the lyrics of the beautiful song “Power to Unite” of the Catholic Family Bible Encounter: “Read the Bible; the Word of God will give you strength to face the challenge of living. Read the Bible; open it, feel it, understand it. It is the source of our hope when life is too heavy to bear, when all seems lost and unclear. Read heavy to bear, when all seems lost and unclear. Read the ible

46 http://www.svdvocations.org/Meet-Our-Seminarians---Missionaries/Priest 47 The text and the photos below were retrieved from http://www.svdvocations.org/Meet-Our-Seminarians---Missionaries/Priest/

“For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to everyone that believeth; to the Jew first, and also to the Greek.

“Romans1:16

Bro. Bernie Spitzley, SVD Laypeople are invited to assume leadership positions and share in our spirituality as Divine Word Missionaries. This collaboration in ministry is evident in the biblical apostolate.

The Biblical Apostolate and Collaboration with the Laity From: http://www.svdvocations.org/Meet-Our-Seminarians---Missionaries/Priest http://www.svdvocations.org/Meet-Our-Seminarians---Missionaries/Priest

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http://www.svdvocations.org/Meet-Our-Seminarians---Missionaries/Priest/

http://www.svdvocations.org/Meet-Our-Seminarians---Missionaries/Priest/

and its message will wipe away your tears.” Profess the faith only in the Living Word. Let this Word come alive in us, fellow disciples and apostles, and through us, in the Philippines – let it set the rest of Asia ablaze!”48

The SVD Bible ministry all over the world is active in making Jesus alive either through Mass Media, Basic Bible Seminar (BBS), Bible Sharing Groups, Basic Bible Facilitators’ Seminar (BBFS), Core Team Formation Seminar (CTFS), Bible Enrichment Seminar & Training (BEST), Lay Liturgical Ministers’ Seminar (LLMS) & Young LLMS YLLMS, Bibliodrama, Biblical Retreats, Formation of Retreat Guides, Spiritual Companion, and Bible Camp Assemblies and Gatherings. Through these different Bible ministries, the SVDs are taking the initiative to reach out to their different prophetic dialogue partners especially to the faith seekers, to the poor and marginalized, and to others so that the story of Jesus becomes alive in their life.

48 By Most Rev. Pablo Virgilio S. David, DD Chairman- ECBA Auxiliary Bishop of Archdiocese of San Fernando Pampanga as found in http://www.ecba-cbcp.com/apps/blog/entries/show/22545642-national-bible-week-2013

Each church has weekly Bible sharing sessions— some at homes, others in neighboring clusters. We also have three Bible sharing communities: Golden Grove, Emmaus and the Mustard Seed Community. We will never build a church at these sites, but we do have vibrant faith communities that are Bible-based and have trained laity. Yes, the people rely on us to help with transportation, but so much of the sharing, the actual ministry, is done by the people with the people.

We create age-appropriate activities for the children, youth and the adults. We use the Bible as a tool, a resource that help the families become more biblically literate and familiar with the great stories of the Bible. Bible sharing becomes relevant to the group when the people are able to connect faith and Scripture with the events in their daily lives.

Members speak of how the Bible is important because as part of our daily lives, it feeds, strengthens, and guides us through the perils and joys of our lives on the way to salvation.

-Bro. Bernie Spitzley, SVD From: http://www.svdvocations.org/Meet-Our-Seminarians---Missionaries/Priest

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These dialogue partners may be compared to the Samaritan woman at the well. She needed something to quench her thirst, but Jesus saw her and took the initiative and invited the woman to see him as the living water. The woman responded and found Jesus as the true Messiah who would liberate her from her physical thirst and sinfulness. We can follow the path of Jesus if we follow what Most Rev. Pablo Virgilio S. David, DD said, “We are not to proclaim the Word as lifeless lines from the pages of a book. Rather, we must allow it to transform us - as individuals, as families, as communities of faith, and as a nation.”

The work of Bro. Bernie Spitzley, SVD can prove to us that the statement of Father Pablo is true when he said, “Members speak of how important the Bible is because as part of their daily lives, it feeds, strengthens and guides them through the perils and joys of their lives on the way to salvation.”


Birth of Mary, SVD Foundation Day (September 8) and the Bible49

“On September 8, 1875, Father Janssen founded his missionary community by opening his first mission house in Steyl, Holland. Since its beginning, the Society of the Divine Word has considered September 8th as its birthday.

49 This title is an adaptation of the article found in this website: http://www.svdmissions.org/birth_of_mary_svd_foundation_day_september_8/. The readings in italics found below are taken verbatim from the same website.

Fr. Ruel F. Lero, SVD

SVD PHS Biblical Apostolate Coordinator Divine Word Mission Center 17 Pelaez, St., 6000 Cebu City

The Biblical Apostolate Office was established in the SVD Philippine Southern Province (2003) in order to coordinate the biblical initiatives and activities of the entire Province especially in its three identified apostolates, namely, education in University of San Carlos [Cebu City], Holy Name University (Tagbilaran City), and Liceo del Verbo Divino (Tacloban City), formation (formation house for Brothers (Cebu City) and for Clerics (Davao City), and pastoral ministries (Parishes in Agusan del Sur, Surigao City, Zamboanga Sibugay, and Bohol). From: http://cbfsea.wordpress.com/philippines/svd-phs-divine-word-missionaries/

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http://www.svdmissions.org/birth_of_mary_svd_foundation_day_september_8/

http://cbfsea.wordpress.com/philippines/svd-phs-divine-word-missionaries/

http://cbfsea.wordpress.com/philippines/svd-phs-divine-word-missionaries/

It was no coincidence that the foundation day of the Society was also the feast of the Nativity of Mary. Saint (Blessed) Arnold, in his personal devotion, recognized Mary as the chosen one: filled with the Holy Spirit, Mary gave birth to the Divine Word. "She is our model of faithful attentiveness and ready response to God's word; she will help us to bring the Divine Word to others". (Const. 406). 50”

God has designed our lives according to his plan for all of us. Sometimes His plan is unfathomable and cannot be understood and only He can comprehend. His plan for the Blessed Virgin Mary and her role in Salvation History was foretold in the Old Testament. The SVD constitution said, “Mary gave birth to the Divine Word and she will help us to bring the Divine Word to others”. Therefore, the existence of the Divine Word Missionaries in the World is God’s plan, too. This marvelous work of God was manifested when He commissioned St. Arnold Janssen to found a missionary community on the feast of the Nativity of the Blessed Virgin Mary. Just as Mary gave birth to the Divine Word, Mary also was chosen by God to oversee the work of the Divine Word Missionaries to make His Word become alive in the minds and hearts of all people.

50 http://www.svdmissions.org/birth_of_mary_svd_foundation_day_september_8/

"The Virgin Mary, being obedient to his word, received from an angel the glad tidings that she would bear God"

- Saint Irenaeus, Father of the Church Photo from: http://clipart.christiansunite.com/Christmas_Clipart/Mary_and_Baby_Jesus_Clipart/ Text from: http://catholicquotations.blogspot.com/2007/12/necessity-of-devotion-to-blessed-virgin.html

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http://clipart.christiansunite.com/Christmas_Clipart/Mary_and_Baby_Jesus_Clipart/

http://clipart.christiansunite.com/Christmas_Clipart/Mary_and_Baby_Jesus_Clipart/

In addition, God’s plan for the SVD missionaries is accompanied by the loving protection and guidance of the Blessed Mother. Mary’s perfect example of obedience, humility, and simplicity as shown in her life in the Scripture serves as inspiration to all Divine Word missionaries in spreading the Word of God in the world. Furthermore, the Bible apostolate of the SVD is guided by the exemplary life of the Blessed Mother. The story that follows entitled “The Poverty of Our Beginnings”51, narrated by Father Felmar, Castrodes Fiel, SVD gives us a picture of the role of Mary in the humble beginnings of the SVDs in the Philippines.

The Poverty of Our Beginnings

“It was the poverty of our humble beginnings in the SVD Philippine mission that inspired Fr. Joseph Heuwagen, SVD to bring the first statue of the Virgin of the Poor to our country. From the later part of the 1950’s until the 1980s, the German Secretariat of Banneux dispatched statues for their compatriots’ mission stations around the world. During Fr. Joseph Heuwagen’s visit to Banneux in the autumn of 1957, German pilgrims donated a statue of the Virgin of the Poor to him. He brought the statue upon his return. He wrote:

It is interesting that the customs in Manila released the statue on 15 January, anniversary of the first apparition…The statue arrived in February. As day of its blessing, I chose 2 March, the last day of the apparition in Banneux, so that I would have enough time to make the Virgin of the Poor known through sermons and public relations. (Jungfrau der Armen, n°3/1958, translated by Fr. Rudy Horst, SVD)

This is a testament that the Virgin of the Poor continues to draw her SVD sons and daughters to herself, especially the younger generations, to always connect us with the poverty of our beginnings and to constantly remind us to continue our mission for the poor.”

By Sr. Mary Martha N. Fe, OSF

51 http://fielsvd.wordpress.com/tag/our-lady-of-the-poor/

The Virgin of the Poor – Divine Word

Seminary, Tagaytay From: http://fielsvd.wordpress.com/tag/

our-lady-of-the-poor/

Fr. Felmar Castrodes Fiel, SVD

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Entry # 17: Growing more in appreciation and love for the Bible as God’s Word!

Option 1 Sing the song “The Power to Unite”. After singing, choose a part of the song and share to the class your reflection on it in relation to the significant role of the Bible in Prophetic Dialogue. Rubrics for Evaluation

For singing and reflecting on the song 40 points Content/Insights* 15 x 2 = 30 Clarity/Organization** 15 x 2 = 30 TOTAL 100 points

*Content/Insights

Excellent (13-15) Very Good (10-12) Good (7-9) Fair (4-6) Poor (1-3) Insights presented are very comprehensive and relevant: almost all the topics on the Bible and prophetic dialogue are covered and are being related to oneself and one’s experience.

Insights are moderately comprehensive and relevant: many of the topics on the Bible and prophetic dialogue are covered and are being related to oneself and experience.

Insights are less comprehensive and relevant: some parts of the topics on the Bible and prophetic dialogue are covered and are being related to oneself and experience.

Insights are least comprehensive: few topics on the Bible and prophetic dialogue are covered and are being related to oneself and experience.

Insights are not comprehensive and relevant: just 1 or no topic on the Bible and prophetic dialogue is covered and related to oneself and experience.

**For Clarity /Organization






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Option 2: Read Luke 19: 1-10 ( Zacchaeus, the Tax Collector)

- Who is Zacchaeus? What did Zacchaeus do in order to see Jesus?

What was the response of Jesus?

- Write a letter to Zacchaeus commending him for his conversion story.


Content/Insights reflected in the letter* 15 x 2 = 30 points Clarity /Organization 15 x 2 = 30 TOTAL 60 points

*For Content/Insights reflected in the letter

Excellent (13-15) Very Good (10-12) Good (7-9) Fair (4-6) Poor (1-3) Insights presented are very comprehensive and relevant: almost all the topics in the Bible and prophetic dialogue are covered and are being related to oneself and one’s experience.

Insights are moderately comprehensive and relevant: many of the topics in the Bible and prophetic dialogue are covered and related to oneself and one’s experience.

Insights are less comprehensive and relevant: some parts of the topics in the Bible and prophetic dialogue are covered and are being related to oneself and one’s experience.

Insights are least comprehensive: few topics in the Bible and prophetic dialogue are covered and are being related to oneself and one’s experience.

Insights are not comprehensive and relevant: just 1 or no topic on the Bible and prophetic dialogue is covered and related to oneself and one’s experience.

For Clarity /Organization






Option 1:

In groups of 5-8 members, conduct a prayer service using Bibliodrama. This experience will help you meditate and reflect on the Word of God and examine your relationship with God and others. It will open your heart and mind, especially on sharing your experiences on the Word and become a better person God wants you to be.

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Rubrics for Evaluation For the time spent in the preparation of the prayer service 20 points For participating in and facilitating the prayer service 20 Theme/Content of the prayer service* 15 x 2 = 30 Manner of facilitating the prayer service** 15 x 2 = 30 TOTAL 100 points

*For Theme/Content of the prayer service

Excellent (13-15) Very Good (10-12) Good (7-9) Fair (4-6) Poor (1-3) Bible themes are excellently connected to almost all the topics or themes on prophetic dialogue.

Bible themes are very well connected to sufficient topics/themes on prophetic dialogue.

Bible themes are connected to some topics or themes on prophetic dialogue.

Bible themes are somewhat connected to many topics or themes on prophetic dialogue. Connection is not clearly established.

Bible themes are far from or not connected to the themes or topics on prophetic dialogue.

**For Manner of facilitating the prayer service

Excellent (13-15) Very Good (10-12) Good (7-9) Fair (4-6) Poor (1-3) Cooperation is excellently shown: all members took an active role. Creativity and resourcefulness are shown to a highest degree.

Cooperation is so evident but few members had little participation. Creativity and resourcefulness are shown to a very high degree.

There is slight cooperation: some members were passive and failed to do their expected assignments. Creativity and resourcefulness are shown to a high degree.

There is passive cooperation among the members who played the role of mere participants. Creativity and resourcefulness are shown to a less degree.

There is no cooperation at all: it is simply a one-man show. Creativity and resourcefulness are hardly evident or not shown at All:

Option 2:

- Sing the song, “In the Light of the Word” heartily. As you sing, remember your identity as Witness to the Word.

- Identify the feeling you felt while singing the song and give an explanation for such feeling. This may be done through sharing or writing.

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IN THE LIGHT OF THE WORD

On this day, we praise You With your light renew O God for the joys and tears The face of the earth And for the breath of life From this day on and tomorrow On this day we thank you O God Give us new birth we ask you this Serving You and all men In the light of the word Is enough reward May the darkness of sin Kindle in us the fire of your love And the night of unbelief And your Spirit take not from us Vanish before the light of the Word From the dark and evil of the night And the spirit of grace Bring us to the dawn of your And may the heart of Jesus Everlasting light Live In the heart of all men, Amen. Ref.

We ask you this in the light of the Word Refrain: We ask you this in the light of the Word Gather your people together


For participating in the singing 60 points For identifying one’s feelings and psychological state 20 For providing an explanation 20 TOTAL 100 points

In groups of 4-6 members, write a pledge of commitment on how you can propagate love for the Word of God. Defend your beliefs through the use of the Scripture, and follow the example of Jesus in your attempts to dialogue with the faith seekers, with people of other faith traditions, with people with other cultures, and with the poor and marginalized people. Publish your work in the internet via the social media such as

YouTube, Facebook, Twitter, etc. or in local newspapers and publications. However, let your teacher check your work if it is publishable, and will not encroach on the rights of others.


For publishing the pledge of commitment 40 points Contents/themes reflected in the pledge of commitment* 15 x 2 = 30 Clarity /Organization 15 x 2 = 30 TOTAL 100 points

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*For Contents/themes reflected in the pledge of commitment

Excellent (13-15) Very Good (10-12) Good (7-9) Fair (4-6) Poor (1-3) Themes of the pledge of commitment are excellently connected to almost all the topics on the Bible and prophetic dialogue. A dialogical yet firm stance in regard to one’s faith is evident to the highest degree.

Themes are very well connected to sufficient topics on the Bible and prophetic dialogue. A dialogical yet firm stance in regard to one’s faith is evident to a very high degree.

Themes are connected to some topics on the Bible and prophetic dialogue. A dialogical yet firm stance in regard to one’s faith is evident to a high degree.

Themes are somewhat connected to many topics on the Bible and prophetic dialogue. Connection is not clearly established. A dialogical yet firm stance in regard to one’s faith is evident to a less degree.

Themes are far from or not connected to the topics on the Bible and prophetic dialogue. A dialogical yet firm stance in regard to one’s faith is hardly or not evident at All:

For Clarity /Organization






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JUSTICE, PEACE AND INTEGRITY OF CREATION

AS A CHARACTERICTIC DIMENSION IN PROPHETIC DIALOGUE

The concern to discover the movement of God’s grace in the world today, necessarily throws us in the midst of the ethos of our times. We find this in JPIC concerns. However, this dimension is a bit hard to recognize if we limit JPIC to social involvement and solidarity with the poor. Yes, they are fundamental elements, but they are not the only ones. In the incident at the well with the Samaritan woman, Jesus taught us something on issues related to religious tolerance, cultural openness, and the full participation of women. When Jesus said that a day was coming when true worship of God would not depend so much on the Jerusalem temple or on the temple at Mt. Gerizim, he was making very strong statements. In Jesus’ time there was a sharp religious hostility between Samaritans and Jews.


Martin Luther King and St. Arnold Janssen - What did these two men have in common? "Each man had a dream; each man affected the world in profound and different ways. And their respective dreams can merge as one - just look at me," says Fr. Darrell Kelly, SVD.

Though imposing in both physical size and background, Kelly's love for his ministry and fellow man is unconditional, tempered by a realism born of his life experiences and a healthy dose of humor. While working as a prison guard, Kelly says, "I reminded myself to stay in the Word - to remember that the prisoners are still my brothers, and children of God. I needed to go where they were, and meet them there." From http://www.svdvocations.org/ Meet-Our-Seminarians---Missionaries/Priest

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“Father Kelly, SVD emphasizes that both Martin Luther King and St. Arnold Janssen believed that every living person needs respect. Linked by a special grace, or "charism," both of them have each this gift for the sake of others and the Kingdom of God.” Fr. Kelly’s words and works answer the JPIC concerns and strengthen Jesus’ teachings on loving and accepting everyone as our brothers and sisters in the Lord without losing our identity as Christians. Jesus showed tolerance and acceptance to the culture of the Samaritan woman who was not acceptable in the eyes of the Jewish people. He broke the barrier and showed no prejudice. Jesus’ respectful and kind ways taught us that we should be open and understanding to the culture and beliefs of our dialogue partners and walk with them in our journey towards a loving and peaceful world.


A further tension became evident when the disciples came back on the scene. They noticed that Jesus had been speaking with a woman, and a Samaritan woman. What a scandal! Perhaps it was a good thing they did not know the details about her many husbands. Jesus’ respectful way of treating the woman was a prophetic challenge to the cultural norms of his time. His conversation challenged both the woman, and the disciples to re-examine their ethnocentric and chauvinistic attitudes and to open themselves to new possibilities for a more peaceable and just society. As followers of the Incarnate Word, who came into the world to transform it, we take the world seriously and

Confirmed as a Catholic on Easter Sunday, 1996, at St. Gabriel's Parish in Mound Bayou, MS, Kelly's road to the Society of the Divine Word was almost accidental. But all along, he maintained the belief of his African American community that "God hasn't brought me this far, to leave me now." And though the SVD charism and mission appealed to him, Kelly jokes that the biggest obstacle to overcome was his grandmother's opposition. "She told me you were born a Baptist and you’ll die a Baptist.

From: http://www.jofreeman.com/photos/Kingfuneral.html

Dr. King's legacy, he says, "maintains that we should not change the culture, but rather, walk into it with open eyes." And today, there are 6,000 SVD members immersed in the cultures of 70 countries, carrying on the legacy of St. Arnold Janssen. He said: My dream is to be the best SVD parish priest and person that I can be “

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look for ways to cooperate in God’s ongoing re-creation.


____________________________________________

In order for us to fully comprehend the challenge Jesus displayed to his disciples and the Samaritan woman, Fr. Mark Weber, SVD gave us a beautiful reflection of what Witness to the Word is, as explained by Fr. Fabiosa in the succeeding paragraphs.

Fr. Mark Weber said:

“What does “mission work” actually mean for the church in this day and age? We know that our mission as followers of the Divine Word means that we give witness to God’s love, and to the inclusiveness of the Reign of God proclaimed by Jesus. But how do we give this witness in our contemporary context?

Witness and Proclamation: This might seem obvious, as we consider missionary work to consist of witnessing to God’s Word and proclaiming the Good News. We all give witness in our daily life at home, in our neighborhood, at work, or wherever we interact with others. The church at the parish level witnesses to the Gospel through its programs of outreach to the poor and needy as well as through evangelization efforts. Proclamation or evangelization is done with respect for the others and their own worldviews and beliefs. We proclaim our faith in Jesus and his Kingdom, but we do so with the awareness that we are but “earthen vessels” who can only proclaim God’s love in our own inadequate ways.

Fr. Mark Weber, SVD


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http://www.svdvocations.org/Meet-Our-Seminarians---Missionaries/Priest


While we come to know the faith as it has been passed on to us in our particular culture, it is essential that we realize that there is no single “Christian” culture. Each culture that receives the Word embodies it in its own language, symbols, and structures. Of course, every culture includes elements that may be contrary to the Gospel, and these need to be critiqued. What is essential in our missionary work, however, is that we do not expect Christianity in other cultures to look or feel just like my own cultural incarnation of the Gospel.”


____________________________________ The Jews and the Samaritan people

differ in religious customs and traditions; however, as what Father Fabiosa stated, Jesus’ respectful way of treating the woman was a prophetic challenge to the cultural norms of his time. Jesus’ discourse with the Samaritan woman despite their cultural differences reveals his message of true discipleship and ideal prophetic dialogue in carrying out the words and ministry God.

Each one of us is called to follow the path that Jesus had trodden and the path he had shown to those who want to follow him. This is our challenge, a call to love everyone, a call to accept everyone: Jews and Gentiles, Christians or Muslims. All are equal in the eyes of God. This is what Father Mark Weber meant when he said, “What is essential in our missionary work, however, is that we do not expect Christianity in other cultures to look or feel just like my own cultural incarnation of the Gospel.”

Bro. Duylinh Tran, SVD

His work involved vaccination and nutrition program as well as providing help and comfort for victims of HIV-AIDS. In the two years he was there, he helped 400 adult HIV-AIDS patients and about 70 children who were infected by their parents. He organized support groups, conducted job training activities, supported projects to assist them in their daily living, and fought the spread of HIV-AIDS through awareness programs.

There were many days when I slept on the ground because it was too hot,” he said. “But overall, I would say it was a very good experience, working with the people. The volunteers are very dedicated, willing to spend their time and energy to work with the people.”And their work was appreciated. “The people are very gentle, very simple, and very hospitable. They welcome you wherever you go. They greet you, hug you, and love you. With those kinds of affirmations for my work, I feel that I did something.

From http://www.svdvocations.org/Meet-Our-Seminarians---Missionaries/Priest

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If we examine the missionary journey of Bro. Duylinh Tran, SVD, he could be a living portrait of what prophetic dialogue is all about. He cared for the sick and the poor without discrimination. He is indeed a true witness and prophet in our present world.


Justice, Peace, & the Integrity of Creation:

“Caring for the poor and neglected has always been part of the church’s mission. In addition to direct service of the poor, the church has come to see that our mission also calls us to challenge unjust social and economic situations that engender poverty and oppression. The gospel calls to bring good news to the poor and freedom to those oppressed demands that we seek to make an impact on the structures – social, economic, political—which keep people in poverty. This concern extends to care of all of creation as well, making concern for the health of God’s good earth part of our mission as well” (Fr. Mark Weber, SVD).

AVOIDING MILF Story of Fr. Felmar Castrodes Fiel, SVD in Diocese

of Ipil Mabuhay , Zamboanga, Sibugay October 20, 2011

Text Brigade with the Teachers.

Thursday, October 20, 2011 (My third day in Tabuk, the other side of Olutanga Island. I arrived here last October 18 for my 4-day round of masses in our 7 chapels. During the night, we stay in the houses of our chapel leaders.) From: http://fielsvd.wordpress.com/category/diocese-of-ipil/ 7 AM – received text from a parishioner from the opposite side of the island: “dre lalong lumalapit sa dagat ang mga putok ng baril. Ayon sa info, the MILF already asked for help sa mga kasama sa Labatan. (N.B. Last Saturday, October 15, 2011 – A clash broke out between the combined police and military forces and around 50 fully armed MILF rebels around 2:45 p.m. at Sitio Talaib, Labatan Village, Payao, Zamboanga Sibugay province. This place is very near Olutanga Island, we could hear the exchange of gunshots and blasting. Since Labatan is just at the opposite side of the island, we decided to push through with our masses.) "If God is with us, who can be against us?" (Romans 8:31).

Mga Bakwit, Refugees in Mabuhay

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http://fielsvd.wordpress.com/category/diocese-of-ipil/


The following pictures and stories that follow are different missionary works of the SVDs promoting justice, peace, and integrity of creation putting into action Father Weber’s definition of JPIC. One of the stories is the story of Father Fr. Felmar Castrodes Fiel, SVD entitled, “Avoiding MILF”, placed as side notes on the preceding pages.

Read his experience and you will feel the thrill and life of an SVD missionary and how he became an inspiration to the people entrusted to his care. His love for the Eucharist became his inspiration to work bravely for the Lord. His plea for us is, “Please do include us in your prayers. It will still be a long journey for us. We literally live each day according to the grace and mercy of God. Tomorrow is uncertain, but our faith feeds us with hope that in the end, the good always triumphs against evil. God bless us.” What a beautiful work for justice and peace! What an inspiration! 52

52 From http://www.svdvocations.org/Meet-Our-Seminarians---Missionaries/Priest

9:30 AM – had my wedding mass in St. Francis Xavier Chapel – Tumalog. 11:30 AM – Lunch. 1:30 AM – Prepared for my mass at Mabuhay Agro-National High School. Suddenly, the barangay captain came and informed us that the mayor ordered that I, together with my escorts as well as the teachers, be pulled out immediately because many troops of MILF arrived in the next barrio (parang Cubao-Ortigas lang). Naghahanda na rin ang mga ito for reinforcement sa MILF troops who were fighting in Sitio Talaib. We were cautioned not to pass by the next barrio since passing there is already “very risky and dangerous. Baka ma-hostage pa kayo kasama ang mga teachers.”

Turco The smiling child We did not waste any time. When all the teachers were ready, we also trooped to Turco, where a boat took us to Poblacion Mabuhay. Like a scene of a movie, we became so uneasy when at mid-sea, the boat suddenly stopped. Despite the rising tension, I could not take my eyes off this child who innocently smiled at me.

4:03 PM – Thank God, a boat filled with cafgus assisted us (sigh of relief!). We reached the Poblacion safe and sound. I could not forget this day. Thank you, St. Michael the Archangel! Thank you Lord for keeping me safe!

Fr. Felmar Castrodes Fiel, SVD From: Fr. Fiel SVD http://fielsvd.wordpress.com/category/diocese-of-ipil/

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http://fielsvd.files.wordpress.com/2011/10/img_25521.jpg

http://fielsvd.files.wordpress.com/2011/10/img_25521.jpg


Here is another story. Father Benigno P. Beltran is another SVD priest whose missionary endeavor is worth emulating. His work for the poor is a sign of hope and encouragement for all of us. The most recent book he had written, “Smokey Mountain: Ravaged Earth and Wasted Lives” tells us of his preferential love for the poor and the plight of the scavengers in the Smokey Mountain.

Father Jim Mulroney shares Father Beltran’s story in a unique way. He said, “Fr. Beltran has spent over a quarter of a century working with the “scavenger residents” living atop of the third largest untreated garbage dump in the world. He has helped to organize, house, educate, and empower a community that truly embodies living on “the margins of society.” With a foundation of spiritual and value formation, Fr. Beltran has helped the people of his unique parish to help themselves, finding self-respect and hope.”

The Life of Fr. Benigno Beltran, SVD Since the early 1950s, the dump has been home to a burgeoning population of rag and bone merchants. Now an innovative Divine Word priest, Fr. Benigno Beltran of the Risen Christ parish, is introducing a new computer lingo into the daily conversation with words like bandwidth, e-trading and income streams.

From: http://www.svdvocations.org/Meet-Our-Seminarians---

Missionaries/Priest

He has obtained hardware from the Taiwanese government, won a contract in computer coding in Hong Kong, begun work with a German corporation to begin mining the old dump for heavy metal, sponsored the startup of a composting and recycling business, and worked with women in the dump to manufacture organic health soap.

Fr. Beltran has also launched a Church-supported program in Arabic computer programming for Middle Eastern clients. He even wants to change the pejorative name of the dump to “Silicon Mountain” as a sign that things are on the move. He has the approval and blessing of the Manila archdiocese for a new trading network that will link his and seven other parishes with farm cooperatives, allowing poor people in the city and the country to deal with each other.

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“Restoring Beauty, Restoring Hope” is another inspiring story of Fr. German Mehler, SVD.

His account is narrated by Bro. Dennis Newton, SVD:

“He was born and raised in Germany. After his ordination, he was assigned to

the Philippines. Fr. Mehler has served as a pastor in a number of remote areas of the Philippines and has undertaken a special medical ministry in addition to his regular duties as pastor. His current assignment is pastor of Conception Parish on the tiny island of Sibale in Romblon. The parish encompasses the entire island, which has a population of approximately 4,500. Most of the people live in poverty.53

Fr. Mehler traces his ministry to an American Divine Word missionary, Fr. Raymond Kolk, SVD. While assigned to the University of San Carlos in the Philippines, Fr. Kolk began a medical program for children with birth defects and other medical conditions. Over 4,000 children have been helped through Fr. Mehler’s efforts. The children and their families are joyful and relieved

53 from: //www.svdvocations.org/Meet-Our-Seminarians---

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of the transformation resulting from the surgery. Without this life-changing surgery, the children could become disadvantaged outcasts. Because of it, they can grow up and be productive members of society.

Father Meller’s work is admirable. His love for the poor and underprivileged promotes integrity of creation. Defective children are given special care and through his concern for them, these children can face the future with so much hope to and soon become an asset in our society someday.”

Another work of love that touches me is the story Fr. Valan Arockiasamy, SVD entitled, “Ship to Shore, My Ministry to Seafarers”:

“The life of a seafarer is hidden from most people. Many seafarers have to work away from their families and local communities for nine to twelve months at a time, often accompanied on their journeys by loneliness, depression, spiritual deprivation, and even exploitation.

They who sailed the seas in ships, Trading on the deep waters,

They saw the works of the Lord And his wonders in the abyss.

(Psalm 107:23–24)”

The seafarers are our modern martyrs and heroes. Because of poverty, many of them confront sadness and pain just to provide good future for their families. They do not mind the laborious work and gigantic waves that accompany their journey for days and months. Besides the arduous work, danger is always at their side especially on dangerous places like Somalia, Africa and other risky places targeted

Fr. Valan Arockiasamy SVD

I am a full-time chaplain for the Apostleship of the Sea, known internationally as Stella Maris, in Tsim Sha Tsui, Hong Kong. Stella Maris was founded in Glasgow, Scotland, in 1920 and was approved by Pope Pius XI in 1922. Our first duty is visiting seafarers on their ships. We usually do ship visits during daylight hours and we do not let bad weather deter us. For ships lying at anchor, we are taxied out on tug boats. We also visit ships docked at oil, coal, and cargo terminals and we regularly visit seafarers who are in hospitals or prisons.

When I board a ship, I take newspapers, books, magazines, prayer cards, Bibles, rosaries, films, and recorded television programs. Our center tries to supply these items in many languages. If a seafarer wants to call his family, we sell discounted telephone cards. I preside at ecumenical prayer services and celebrate Catholic Mass for seafarers who request it. Regardless of the crew’s religion, many request a blessing before I leave a vessel. On a rare occasion, I have been turned away from a visit because I am a Catholic priest or because of my race or nationality. A seafarer’s life is not easy, and the nature of the work is dangerous and demanding. From: http://www.svdvocations.org/Meet-Our-

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by sea pirates. Aware of the seafarers’ flight, Pope John Paul II addressed them with this special message on October 27, 1982, “Remember that you are not alone in this awesome task. The whole Church is one with you in solicitude and prayer. The local Churches have a special role to play in the pastoral care of seafarers and other migrant groups.”

The work of Fr. Valan Arockiasamy SVD as Seafarer’s chaplain has answered the loving concern of the Church to uplift the life of the overseas workers, and to assure them that in their voyage, they are not alone. In their journey, the church is accompanying them, and someone up there is present in their hearts, helping them in their daily endeavors. As instrument of God, Fr. Valan is considered a promoter of Justice, peace and integrity of creation in his own unique way. Great Work!


Last year, over one thousand people were taken hostage by pirates. Many seafarers use a port call to visit the Mariners’ Club, where they can meet privately with a chaplain to discuss a personal or spiritual problem so I maintain regular office hours. If a seaman has a problem with unpaid wages, a safety concern, a contractual issue, or allegations of abuse or mistreatment, a chaplain can intervene on his behalf.


On October 27, 1982, Pope John Paul II addressed seafarers with a special message that summarizes very well my ministry: “In fulfilling this mission to seafarers, you face a most challenging and difficult task. You are dealing with people who live in a dispersed milieu. They face painful problems, such as separation from family and friends and the resulting feelings of isolation and loneliness; for extended periods of time they live and work at a great distance from a territorial parish. In a real sense, the seafaring world has become a missionary world. Remember that you are not alone in this awesome task. The whole Church is one with you in solicitude and prayer. The local Churches have a special role to play in the pastoral care of seafarers and other migrant groups.” I am very grateful for the opportunity to serve the special community of seafarers. Climbing up a rope ladder on windy day has become quite a routine. Now the thought of riding a horse terrifies me!

Fr. Valan Arockiasamy SVD

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In addition to the stories narrated in the previous pages, the JPIC activities spearheaded by the SVDs in Cebu City merit attention. The following photos show these different JPIC movements.

PIC-IDC IMPLEMENTS PROJECT ON THE PROTECTION OF CHILDREN IN CONFLICT WITH THE LAW 15 YEARS OLD & BELOW/ 2012-09-18

CEAP 7 ONE WITH THE CATHOLIC CHURCH IN CELEBRATION OF WORLD AIDS DAY & NATIONAL AIDS SUNDAY/2013-01-11

http://jpicidc.org.ph/news

The relief operation for victims of super typhoon Bopha (Pablo) was successfully carried out on December 28, 2012. Through the help of many benefactors, donors and volunteers, we were able to distribute 77 tons of rice, more than a thousand boxes of canned goods and noodles. JPIC -Cebu City

JPIC-IDC implements project on the protection of children in conflict with the law 15 years old & below. 2012-09-18

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http://jpicidc.org.ph/news

TRAINING ON THE USE OF THE ELEARNING MODULE FOR THE STAFF AND VOLUNTEERS OF JPIC-KKS STREET CHILDREN PROJECT WAS CONDUCTED LAST FEBRUARY 19-22, 2007 AT THE COMMUNITY SCOUTS YOUTH REHABILITATION CENTER. DYLAN P. DIZON, PH.D., THE FOUNDER OF THE EDUCATION OUTREACH THRU ELEARNING PROJECT HIMSELF FACILITATED THE TRAINING.

- JPIC Cebu City, Philippines.

JPIC –IDC Integrated Rural Development Project for Women and Children in Guiwanon, Bantayan Island, Cebu

From: http://jpic-idc.org.ph/projects/view/ird_wc_bantayan


Entry # 18: Promoting justice, peace and integrity of God’s creation!

Option 1:

Locate 2 passages from the scripture as a support for each advocacy on promoting justice, peace and integrity of God’s creation. Then, research on the life of any of these saints: St. Lorenzo Ruiz, St. Pedro Calungsod, Richie Fernando, SJ, Pope John Paul II, Mother Teresa of Calcutta, St. Francis of Assisi and other saints. Lastly, fill up the corresponding columns on the next page.

SVD-USC in Action

16 Families from Umapad Dumpsite Now Own Homes. Dedon Manufacturing Inc., together with its partners Justice, Peace and Integrity of Creation-Integrated Development Center Inc. (JPIC) and Karl Kubel Stiftung (KKS), completed its re-housing project for Umapad scavengers in barangay Baglnga, Compostela town, Northern From: http://jpicidc.org.ph/news

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Scripture Describe the way or life story of the saint that best portrays the given values.

My advocacy as a student in an SVD administered school

Reflection

Justice

Peace

Integrity of Creation


Appropriateness of the chosen passage as Biblical foundation for: Justice 20 points Peace 20 Integrity of God’s Creation 20

Understanding the life of the saints in relation to the values indicated 10 Appropriateness and Practicability of One’s Advocacy for:

Justice 10 Peace 10 Integrity of God’s Creation 10

TOTAL 100 points

Option 2: The Case of Alexander Armas

- Read the case of Alexander Armas on the following page and do the following:

a) Relate the case to the SVD mission of promoting JPIC.

b) Compose a prayer or express in a drawing your reactions or feelings or response to the case.

c) Publish your prayer or drawing on the internet social media as a way of promoting JPIC. See to it that your outputs are worth-publishing or posting on the internet.

- Come up with your own criteria for grading your outputs. Sample rubrics are provided.

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MISSION ANIMATION AS A CHARACTERICTIC DIMENSION

IN PROPHETIC DIALOGUE

”Mission” is the term usually given to those particular undertakings by which the heralds of the Gospel, sent out by the Church and going forth into the whole world, carry out the task of preaching the Gospel and planting the Church among peoples or groups who do not yet believe in Christ” (AG 6). This missionary task of the Church was reflected in the humble religious life of St. Arnold Janssen.

As per good example of the founding Father, St. Arnold Janssen, the SVD (Societas Verbi Divini in Latin) missionaries are given the mandate to listen to the Word of God, that is, Jesus Christ, and proclaim him to all: Moved by the Holy Spirit, these priests and brothers have gone far in their mission ad gentes.54 The SVD is a community of men missionaries who hail from different parts of the world, with diverse and multicultural roots. They are found in more than 60 countries numbering more than 6000 priests and brothers engaging in varied missionary works. Being missionaries, they envision a dialogue that fosters the attitudes of solidarity, respect, and love which are all integrated into their personal and communal life and to all their pastoral activities.55

54 The Latin words AD Gentes means “to the nations” is used as the official title followed with the text “Decree on the Missionary Activity of the Church.” This was promulgated by Pope Paul VI in 1965. 55 Cf. IDW 3 92006), p21. Dialogue.

“Even when carrying out external duties, I feel an almost constant longing and desire for silence so that I might serve God undisturbed in prayer and work,”

Blessed Maria Helena Stollenwerk is the co-foundress of the Missionary Sisters of the Holy Spirit.

Her life is defined in silent prayer allowing her to listen to the stir of her heart…to where God is guiding her.

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SVD communities take the stance of being “called to especially stress the “universal inclusiveness” and the “openness to diversity” of God’s love” (GC 2000, 45). Just like St. Arnold Janssen, who is described as a man of prayer, the Society takes his example of becoming a man of prayer. The fruits of fervent prayer of the founding Father burst forth ministries that today circle the world. The SVD characteristic dimensions have become part of their identity as missionaries, both in the national and international scenes: Biblical Apostolate, Mission Animation, Communication and JPIC (Justice, Peace, and Integrity of Creation).

The SVDs live out their varied ministries in view of dialogue and communion. Animating the world with the divine Word makes a whole lot of difference and is a big contribution to the growth of the church and to the development of the whole world. Schools, seminaries and parishes, and specialized centers such as publication houses, radio stations, and JPIC centers are established and managed by the SVDs that served as their pathways towards living out the characteristic dimensions of prophetic dialogue. Indeed, it is a humble mission that runs parallel to the mission of St. Paul who rooted his mission in the mission of Jesus. In his second letter to the Corinthians he wrote, “All that is done by God, who through Christ changed us from enemies into his friends and gave us the task of making others his friends also” (5:18).

Taken from: Book Arnold Janssen, 1837-1909: A Pictorial Biography published by Editorial Verbo Divino “What can we do? First pray. Ask the Lord for harvest. Second, sacrifice. The closing remark of the Inaugural Address is this appeal to the assembly. Prayer and sacrifice characterized the beginning and steady growth of the Founder’s holy task.” Quote From: The Witness to the Word Vol 2, p7 by Leonardo R. Estioko, SVD.

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This SVD mission is not something exclusive to the SVD members themselves but is one which is shared to all: Wherever the SVDs are in the world, there are also lay people56 in partnership with them. In doing the Christian mission apostolate, the SVDs cannot do it by themselves. In regard to the Church, Vatican II documents remind us that “the Church can never be without the lay apostolate; it is something that derives from the layman’s very vocation as a Christian. Scripture clearly shows how spontaneous and fruitful this activity was in the Church’s early days (cf. Act 11:19-21; 18:26: Roman. 16:1-16; Phil. 4:3).”57

Divine Word Missionaries take heed of the Church’s teaching on the inclusiveness of mission by sincerely involving lay people. Their mission initiatives called them to lead the lay people to participate in the building of God’s kingdom on Earth; not to get hold of them but to develop enthusiastic relations in working with them. As they proclaim the Word of life to the people, they also give meaning and purpose to their vocation. The Church made clear that “no member plays a purely passive part, sharing in the life of the body it shares at the same time in its activity.”58 Hence, the lay people are called to participate in the work in God’s vineyard, and to own the responsibility to cooperate in the movement of the Holy Spirit.

Mission Animation among the SVDs and their lay partners is thus an indispensable characteristic dimension of the SVD’s mission of prophetic dialogue. This SVD Mission Animation goes back to the time of Arnold Janssen who, in his

56 Lay people or laity refer to those baptized Christians who are not ordained as priests nor as members of any religious congregation. 57 Vatican II Documents, Apostolicam Actuositatem 1. 58 Ibid, 2.

“Believing is bearing witness to the Lord through our life by obeying his commands and living the Gospel. Our Lord enjoins us, “…your light must shine before others that they may see your good deeds and glorify your heavenly Father” (Mt 5:6) to this witness of a good life must be added the witness of proclaiming the Lord: “We believe and therefore we speak” (2 Cor 4:13).

Second Plenary Council of the Philippines (PCP II 78)

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lifetime, worked for mission awareness. In those critical times of kulturkampf,59 he thought of establishing a mission house outside Germany as the actions of the Catholic priests were restricted. He also promoted missionary ideals to the Germans and the world by creating a printing press that issued a magazine on mission – Little Messenger of the Sacred Heart. Truly, Fr. Arnold in his time awakened the people of his time the zeal to mission work.


Mission Animation became especially obvious toward the end of the dialogue between Jesus and the Samaritan woman at the well. But it is a strange situation to contemplate. While the disciples were standing around scandalized, the Samaritan woman hurried away to tell her neighbors about the man she had met at the well. Perhaps, what Jesus is teaching with this incident is that our lay partners are there not to help our missionary work but they are missionaries in their own right. Thus, we should put much effort in helping them find ways and means to be missionaries in their own daily activities. This, of course, would mean a radical rethinking. What, for example, does inter-religious or inter-ethnic encounter mean for a mother or a father, precisely in their roles as father and mother? What does solidarity with the poor and marginalized mean for a husband and a wife? What does faith sharing mean for co-workers, neighbors and friends?

The conclusion of Jesus’ dialogue with the Samaritan woman is that she became a missionary. And, as a fruit of his dialogue with a Samaritan friend, Jesus has been welcomed by an entire Samaritan town. At the end of the story, it was the woman who took the initiative to open up a wide space for communication with her neighbors – she went to share with them

59 Kulturkampf is a German word which means “culture struggle. Discriminatory laws were unleashed by Otto von Bismarck, wherein many Catholic priests and bishops were hindered in their activities. Those who opposed were ousted from their position or tortured.

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what she discovered. With that, the cycle of missionary dimension started over again (bible, JPIC, mission, communication).

May the darkness of sin and the night of unbelief vanish before the light of the Word and the Spirit of grace; and may the Heart of Jesus live in our hearts and in the hearts of all people.

Fr. Magdaleno Fabiosa, SVD


Entry # 19 Owning the Mission of Jesus as Mine Too

Compose a discourse with the theme – “Jesus’ Mission is My Mission.

Presentation follows.


Criteria Excellent

14-15 points Very Good

11-13 points Good

7-10 points Fair

4-6 points Poor 1-3

1. Sound Mission Ideas

(60 %)

All contents from the lessons are well covered in the discourse.

Almost all the topics from the lesson are considered in the discourse.

Some topics are included in the sharing of ideas.

Few subtopics are mentioned.

No connection at all to the topic on Mission Animation

2. Delivery (40 %)

Excellence in confidence and persuasiveness

Satisfactory in confidence and persuasiveness

Moderately satisfactory in confidence and persuasive-ness

Fair in confidence and persuasiveness

No confidence at all; Failed to give a discourse in the first 5 minutes of the presentation

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Prepare for a prayer service on the renewal of baptismal vows.

Opening Song:

Come and Sprinkle Me

Come and sprinkle me with hyssop, Lord and I will be cleansed

Come and wash me holy God, and I’ll be whiter than snow

I Sing glory to the Father, Sing glory to the Son

Glory to the Holy Spirit, glory everyone.

Allelluia, allelluia, allelluia (2x)

Sing glory to the Father, Sing glory to the Son

Glory to the Holy Spirit, glory everyone.

Introduction:

Let us renew our baptismal vows. Let us make enthusiastic commitments in our personal encounter with Christ in our families, school, country and the world.

Leader: Do you reject Satan? All: I do. Leader: And all his works? All: I do. Leader: And all his empty promises? All: I do. Leader: Do you believe in God, the Father Almighty, creator of heaven and earth? All: I do. Leader: Do you believe in Jesus Christ, his only Son, our Lord, who was born of the Virgin Mary was crucified, died, and was buried, rose from the dead, and is now seated at the right hand of the Father? All: I do. Leader: Do you believe in the Holy Spirit, the holy Catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and life everlasting? All: I do. Leader: God, the all-powerful Father of our Lord Jesus Christ has given us a new birth by water and the Holy Spirit, and forgiven all our sins. May he also keep us faithful to our Lord Jesus Christ forever and ever. All: Amen.

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Gospel Reading: The Empty Tomb (Jn 20:1-9) Guide Questions:

1. In the resurrection of Jesus, do we see suffering and failure? Or do we see hope and promise? In what way is the resurrection of Jesus real in your own life?

2. What plans do you have in order to make the Animated Word truly alive among the youths?

Faith Sharing: Sharing of reflection follows. The Lord’s Prayer Closing Song:

New Life

Refrain New Life, New Life.

You came to bring us new life. New Life, New Life.

We find such joy in your abundant life.

You are the source of our great joy the fountain of our life. You give us living water.

You bid us come and drink We come to you we bless you lord.

We glorify your name. We bless you Lord. We worship you.

We thank you for your gift of new life.

Repeat Refrain

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Criteria Excellent (13-15 points)

Very Good (10-12 points)

Good (7-9 points)

Fair (4-6

points)

Poor (1-3

points)

1. Preparation for the resources needed for the prayer service (30%)

Copies for the prayer and holy water

Practice of learning the songs

Music instrumentals – guitar, piano, CD

Chair arrangement in U-shape or circular shape

Bible for the gospel reading

Assigned persons - the prayer leader, bible reader, and instrumentalist

All necessary resources are present.

Many necessary resources are present.

Some resources are present.

Few resources are present.

One or no resource is present for the use in the prayer service.

2. Participation in the actual prayer service (30%)

Helped in creating mood for prayer

Needed materials are made available.

Facilitated the prayer service

All students help in the prayer service.

Many students help in the prayer service.

Some students help in the prayer service.

Few students help in the prayer service.

One or no one of the students took the respon-sibility in the prayer service.

3. Quality plan of actions for the youth in the Mission Animation (40%)

All plans of actions are applicable and doable.

Many plans of actions are applicable and doable.

Some plans of actions are applicable and doable.

Few plans of actions are applicable and doable.

One or no plan of actions is applicable and doable.

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*Learning Encounter 20

THE SOCIETY OF THE DIVINE WORD IN THE PHILIPPINES:

THROUGH THE YEARS OF CHRISTIAN WITNESSING

Truly there is a reason for the Philippine SVD Missionaries to remember, rejoice, and renew their commitments for the fruitful years of mission after the relentless lives of St. Arnold Janssen and St. Joseph Freinademetz who serve as models and heralds of the Gospel of Jesus. A good number of Filipino SVD missionaries work in different countries in the world today. Having “148 Filipino SVD missionaries working in forty-one countries all over the world,”60 the table has been turned, from being recipients of Christianization, the Philippines has become a mission-sending country. Though many Filipino SVDs are faced with inevitable difficulties in foreign missions, it is their resiliency during these situations that refuse to break their spirits. Being men of faith and prayer, the sacrifices of the Filipino SVDs serve as inspiration to draw all towards interest in mission work.

Recorded in the stories of the Philippine SVD Missions are the men of goodwill who were sent outside the country and who lost their lives while in active ministry. The first Filipino SVD missionaries who died in the foreign lands were: Fr. Glicerio Paraguya, SVD, (Ghana, Africa) and Fr. Antonio Barriatos, SVD, (Paraguay.)61 It is also worth noting that the first Filipino SVD missionaries ever sent were: Fr. Fernando de Pedro, SVD, and Fr. Manuel Villaruz, SVD who were assigned to Indonesia.62 The richness of vocation in

60 Witness to the Word Society of the Divine Word Philippines 1909-2009. Manila: Logos Publication, Inc., 2009, 97. 61 Ibid, 97. 62 One With You. A Tribute to Filipino SVD in Foreign Missions. Manila: Mission Angels, 2000.

“Precious is the Life Given for Mission“

- Peter McHugh SVD

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the Philippines which has provided missionaries to the world is clearly evident. This has made a visible trace of maturity towards Filipino mission awareness.

A Brief History

Philippine SVD missions came from its humble beginnings - a territory that Fr. Arnold approved for doing missions. Fr. Arnold received a request from the Archbishop of Manila, Jeremias Harty, to come to the Philippines. At first, he was not interested in the invitation because responding to such would mean acceptance to the missionary role in existing parishes, when what he and other confreres wanted was new mission territories, where there were heathen to be converted. It was through the advice of Fr. Eberhard Limbrock, the SVD Prefect Apostolate of New Guinea that convinced the founder to send missionaries to the Philippines. In Fr. Limbrock’s correspondence, he reported to the founder the crises the Philippines was facing. In his letter, he wrote: “well-meaning people falling victims to error or reverting to worse forms of heathen would break one’s heart.”63 He sought for assistance from the Founder to relieve the distress of the Filipinos.

In 1909, two SVD missionaries were sent to the Philippines, specifically in Pilar, Abra: Fr. Ludwig Beckert, a former missionary in China and the newly ordained, Fr. John Scheiermann. Fr. Beckert was the first Father Superior. These two SVD missionaries are recognized as the founder of SVD Philippine Mission. Fr. Arnold sent the first delegation for the purpose of promoting local clergy and drawing the Catholics back to faith. Extensive missionary works were taken by the Abra SVD fathers. Hence, the mountain province of Abra became the cradle of the Society.

63 Bornemann, F. (1981). A History of the Divine Word Missionaries. Romae: Apud Collegium Verbi Divini; pp. 328-344.

Fr. Fernando de Pedro, SVD (1917-1991) “…he was observed to be people hardly had unbelievably “generous to a fault” and known for giving hefty donations for the completion of churches and capels and the education of poor but deserving chiLeader:en. He even went out of his way to construct decent housing for slum dwellers, even if the people hardly had the means to pay him back. He also started a fund drive called “December Fund for the Poor.” …a true disciple, SVD missionary and soldier of Christ.” Quoted from One With You

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In 1912, the female counterpart of the SVD, the first Holy Spirit Missionary Sisters, arrived in Tayum, Abra. Sisters Cyrilla, Hieronyma, Cleta and Cortona founded the Holy Spirit School which, in later years, increased in terms of the number of students. Together with them were two SVD brothers, Br. Ulrich Mayer and Patricius Grabasch.

Fifteen more priests were sent to the Philippines just before World War I (1914-1918). But in the next years, German mission to the Philippines was barred. In fact, eight SVD priests were ousted from the country. They were brought to USA and were kept there for two years. Philippine mission was almost in the brink of closure but the missionaries pleaded to the Generalate for the retention of the mission.

Maintaining the Missions

After the death of Fr. Beckert, the office of the Regional Superior was transferred from Abra to Manila in 1920. Fr. Miguel Hergesheimer succeeded the vacant seat. In 1933, Fr. Theodore Buttenbruch, the Regional Superior, founded Christ the King Mission Seminary, located in Quezon City. This is the institution for the formation of young men in preparation for religious life through academics and spiritual pursuit. The Church teaches us that “the priest is sent forth by the Father, through the mediatorship of Jesus Christ…in order to live and work by the power of the Holy Spirit in the service of the Church” (PDV 12).64 The seminary became the source of vocations which reflects the richness of harvest in the Philippines.

Through the years, the Society took its direction in building schools, seminaries and hospitals; opening radio stations and printing press; starting up with specialized centers for the marginalized; and assuming and organizing parishes and ministries.

64 Catechism for Filipino Catholics 1947.

Fr. Manuel Villaruz, SVD, (1920-1998), the first Filipino missionary sent for foreign missions.

“Being the first, I had to be strong in faith and example. I was constantly reminded of St. Paul’s words, ‘Every time people think they can, let them take care as they may also fall.’ But I stayed up and on.”

(2 Cor 4:13)

Quoted from One with You

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The Filipino SVD priests were called to a wider scope of service. To mention a few, Fr. Simeon Valerio, SVD, former Provincial Superior, became bishop for the Vacariate of Calapan; F. Vicente Manuel, SVD, became the first bishop of the Apostolic Vacariate of San Jose, Occidental Mindoro; and Fr. Arturo Bastes, SVD, the bishop of the dioceses of Romblon and Sorsogon, SVD.65

In 2000, the election of a Filipino Superior General Fr. Antonio Pernia gave honor not only to the Filipino SVD missionaries but to the Philippine Church. He was the first Asian Superior General who rose to the highest position and gave “an Asian face to the Church.” In a way, his election provides a mark of how well Christian mission is doing in the Philippines.

Apostolic Ministry

The Society that has grown through the years looks back to the sacrifices of the founding generations. With grateful hearts, we do not only remember their life-touching stories as religious priests and missionaries, but we rejoice over the abundance of harvest having lives empowered with the Word of God. Together with them, we renew our commitments that would foster and promote Christian mission awareness.


65 SVD Word in the World. Illinois: Divine Word Mission Center. 2002, 33-36.

Fr. Antonio M. Pernia, SVD, the first Asian Superior General of the SVD missionaries. Photo from: http://www.usc.edu.ph/news_and_announcements/?news=31 “Fr. Pernia further specifies Divine Word Missionaries identify as “prophetic dialogue with the Word,” while “our mission takes the form of contemplation, respect for others and humility.” He noted that “Contemplation means being with people rather than doing something for them. Respect for others means that we do not impose or own agenda but we try to discover God’s own agenda in their lives. ” (An excerpt from the article “A Filipino Superior General”written by Arturo M. Bastes, SVD in the magazine-SVD WORD IN THE WORLD, 2002).

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http://www.usc.edu.ph/news_and_announcements/?news=31

http://www.usc.edu.ph/news_and_announcements/?news=31


Entry # 20: Promoting My Identity As Witness to the Word

Compose a saying or motto that will capture the essence or value of mission promotion.


Criteria Excellent (14-15 points)

Very Good (11-13 points)

Good (7-10 points)

Fair (4-6 points)

Poor (1-3 points)

1. Sound Mission Promotion (60%)

Excellently captures the essence of mission awareness

Satisfactorily captures the essence of mission awareness

Moderately Satisfactory in capturing mission awareness

Fair in capturing mission awareness

No connection to the topic on Mission Animation

2. Creativity (40%)

Excellence in using attractive designs and recycled materials, making the output attractive

Satisfactory in creativity and ingenuity

Moderately Satisfactory in creativity and ingenuity

Fair in creativity and ingenuity

Less creative and ingenuity

With this saying or motto, make a bookmark on which a personalized message is printed. As an expression of Christian witness, in a little but sincere way, give the bookmark to a prayer partner.

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The whole class recites the Prayer for the Missionaries led by a student-prayer leader.

Prayer for Missionaries

O almighty God, Lord of the harvest of souls, we ask You to guide and

bless all who have gone forth to preach the gospel. Endow them with

the gifts of generosity and concern. Send your Holy Spirit on them, that He may strengthen them

in weakness, comfort them in trials and direct their efforts. May He open the hearts of their

hearers to receive Your message. Let Your revelation enlighten all minds for the salvation of

souls, and let Your love heal every heart and body for the happiness of each person. May all

people consciously acknowledge You and serve You by living the teachings of Your Son. We ask

this through Christ our Lord. Amen.66

66 http://www.catholic-forum.com/saints/pray0048.htm

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MATERIALS FOR LEARNING

ARTICLE

“From Superiority to Mission as Prophetic Dialogue67” Dr Ross Langmead, November 2012, Myanmar Institute of Theology

______________________________________________ http://rosslangmead.50webs.com/rl/Downloads/Resources/PropheticDialogueNov12.pdf

To be ‘prophetic’ is to speak God’s word into our context. It is what the biblical prophets

did. For Christians it is to proclaim the Good News into our specific situation. It is to challenge our society.

To be in dialogue is to engage with others in respectful conversation with the desire to

learn and to share. When we are in dialogue we are more open than usual. We listen and learn better than usual. But we also share what we believe, in respect and humility. Dialogue can only occur between people who consider the other person an equal. A dialogical conversation is marked by courtesy and patience, never by aggression or arrogance. Dialogue is a form of love.

The term ‘prophetic dialogue’ has been introduced into missiology recently by Stephen

Bevans SVD and Roger Schroeder SVD, two Catholic missiologists who are members of the order called the Divine Word Missionaries and who teach at the Catholic Theological Union in Chicago, one of the leading centers of missiology in the world.

PRAYERS

Prayer for Missionaries

O almighty God, Lord of the harvest of souls, we ask You to guide and bless all who have gone forth to preach the gospel. Endow them with the gifts of generosity and concern. Send your Holy Spirit on them, that He may strengthen them in weakness, comfort them in trials and direct their efforts. May He open the hearts of their hearers to receive Your message. Let Your revelation enlighten all minds for the salvation of souls, and let Your love heal every heart and body for the happiness of each person. May all people consciously acknowledge You and serve You by living the teachings of Your Son. We ask this through Christ our Lord. Amen.68

67 The questions numbered 1, 2 and 3 respectively are not part of the original work of Dr. Ross Langmead. They are just inserted within the article to facilitate easy answering on the part of the students. 68 http://www.catholic-forum.com/saints/pray0048.htm

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“Quarter hour prayer” (SVD Spirituality)

God eternal Truth, we believe in you. God our strength and our salvation, we hope in you. God infinite Goodness, we love you with our whole heart. You have sent your Word as Saviour of the world, let us all be one in him. Send us the Spirit of your Son, that we may glorify your name. Amen.

“Lord Jesus, teach us all to learn from you, for you are meek and gentle of heart”.

SONGS

Come and Sprinkle Me

Come and sprinkle me with hyssop, Lord and I will be cleansed Come and wash me holy God, and I’ll be whiter than snow I sing glory to the Father, sing glory to the Son Glory to the Holy Spirit, glory everyone. Allelluia, allelluia, allelluia (2x) I sing glory to the Father, sing glory to the Son Glory to the Holy Spirit, glory everyone.

“Huwag kang Mangamba”

KORO: Huwag kang mangamba, 'di ka nag-iisa Sasamahan kita, saan man magpunta Ika'y mahalaga sa 'King mga mata Minamahal kita, minamahal kita Tinawag kita sa 'yong pangalan Ikaw ay Akin magpakailanman

Ako ang Panginoon mo at Diyos Tapagligtas mo at Tagatubos (KORO) Sa tubig kita'y sasagipin Sa apoy ililigtas man din Ako ang Panginoon mo at Diyos Tapagligtas mo at Tagatubos (KORO)

165

In the Light of the Word On this day, we praise You O God for the joys and tears And for the breath of life On this day we thank you O God Serving You and all men Is enough reward Kindle in us the fire of your love And your Spirit take not from us From the dark and evil of the night Bring us to the dawn of your Everlasting light Refrain: Gather your people together At the breaking of the bread With your light renew The face of the earth From this day on and tomorrow Give us new birth we ask you this In the light of the word May the darkness of sin And the night of unbelief Vanish before the light of the Word And the spirit of grace And may the heart of Jesus Live In the heart of all men, Amen. (Refrain) We ask you this in the light of the Word We ask you this in the light of the Word New Life Refrain: New Life New Life. You came to bring us new life. New Life New Life. We find such joy in your abundant life.

You are the source of our great joy the fountain of our life. You give us living water. You bid us come and drink

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We come to you we bless you lord. We glorify your name. We bless you Lord. We worship you. We thank you for your gift of new life. (Refrain) Salt and Light

Salt and light, we are the salt and light We bring to the World the warmth of love The bounty of Graces that comes from above. One in Christ forevermore in Jesus Christ. Are we for we have been called to reach out To love to be salt and light forever For a world that God holds dear. We are the salt for all mankind We tell this good news to the weak and blind to give them strength to make them see our Lord and Christ. We are the light for the whole world Our light must shine above the earth as men see the Good that we do Praise for God will ring through

STORIES Cases

1. “1981, April 13: Fr. Godofredo Alingal, SJ, parish priest of Kibawe, Bukidnon. Shot in his convent by three suspects. One acted as lookout, two proceeded to his room. He was shot as soon as he opened the door, according to an account published in the book, “That We May Remember” published by the Promotion of Church Peoples’ Rights in May 1989. The Bishop of Bukidnon in 1981, Bishop Francisco Claver, SJ, said, “We start with this one fact: If there is anything certain in the many uncertainties that surround the murder of Father Alingal, it is this: He was gunned down because of his unflinching proclamation of the Gospel of Justice.”69

2. 1988, July 1. Fr. Mario Estorba, SVD. Parish priest of Loreto, Agusan del Sur. Killed in Butuan City. According to the book, “Green backlash: Global subversion of the environmental movement” by Andrew Rowell, Estorba was gunned down “two weeks after he filed a complaint

69 http://goodjesuitbadjesuit.blogspot.com/2011/10/murdered-jesuits-case-still-unsolved.html

167

arguing for better working and remuneration conditions with a local logging company.” The Asian Centre for the Progress of Peoples said he was killed for fighting illegal loggers.70

3. “The Oblates in the Jolo region have been the victims of extremists on a number of occasions. Several Oblates have been murdered, including Bishop Benjamin de Jesus, O.M.I. who was killed

outside the cathedral in 1997. In 2008 Fr. Jesus Reynaldo Roda, O.M.I. was slain while praying in a chapel.”71 “Fr. Rey was a man full of passion for the islanders. He worked for quality education in the said God-forsaken island to give the young people opportunity to pursue higher education. He invited NGO’s and some benefactors to journey with his people as they eke a livelihood in an island forsaken by the powers that be.”72 “Fr. Benjie, OMI was the least likely victim of violence. He was one of the kindest and one of the most peaceful creatures on

earth. As a scholastic and a missionary, he would prefer to do house chores to street demonstrations. Yet, in the end, the lamb-like Fr. Benjie ended in the altar of sacrifice –victim of wanton violence and fanaticism in the name of God.”73 “ Bishop Ben and Fr. Benjie were made of the same stuff. They were kindness personified. Bishop Ben would go around Jolo and the whole Vicariate always with a smile and a greeting of peace on his lips. He would listen endlessly to the cry of his people, Muslims and Christians alike.” “The martyrs teach us a great lesson that living is learning to suffer with grace, with elegance; to struggle, certainly, but at the same accepting suffering and tragedy without hatred or loss of hope.”74 For this toilet attendant, it’s honesty over poverty

This is the title of the report written by Edison A. delos Angeles in Philippine Daily Inquirer dated June 11, 2011. The article tells the exemplary honesty of Hermisa Cejas, the 45-year old toilet attendant at the public market of Mandaue City in Cebu. In spite of her poverty, she had turned over at least P500,000 in cash and checks inside bags and wallets, and three cell phones left inside the toilet since she started working as a casual employee in 2009. Her

70 Carolyn O. Arguillas ‘Minda News’, Pontifical Institute for Foreign Missions (PIME). Daily Archives November 2, 2011 as found in: http://www.mindanews.com/top-stories/2011/10/27/of-13-priests-killed-from-marcos-to-pnoy-only-one-case-solved/ 71 http://www.omiusa.org/index.php?option=com_content&view=article&id=213%3Aphilippine-church-bombed-during-christmas-mass&Itemid=144&lang=en 72 http://www.gmanetwork.com/news/story/211568/opinion/blogs/rethinking-martyrdom 73 Ibid. 74 Ibid.

168

admirable act of honesty, which is rooted on a strong faith in God as she professed, had been recognized by Mayor Jonas Cortes as a good example for the public.

(The WORD in other words, Jan. 31, 2013)

“The Elephant and the Blind Men75”

“Once an elephant came to a small town. People had read and heard of elephants but no one in the town had ever seen one. Thus, a huge crowd gathered around the elephant, and it was an occasion for great fun, especially for the children. Five blind men also lived in that town, and consequently, they also heard about the elephant. They had never seen an elephant before, and were eager to find out about elephant. Then, someone suggested that they could go and feel the elephant with their hands. They could then get an idea of what an elephant looked like. The five blind men went to the center of the town where all the people made room for them to touch the elephant.

Later on, they sat down and began to discuss their experiences. One blind man, who had touched the trunk of the elephant, said that the elephant must be like a thick tree branch. Another who touched the tail said the elephant probably looked like a snake or rope. The third man, who touched the leg, said the shape of the elephant must be like a pillar. The fourth man, who touched the ear, said that the elephant must be like a huge fan; while the fifth, who touched the side, said it must be like a wall.

They sat for hours and argued, each one was sure that his view was correct. Obviously, they were all correct from their own point of view, but no one was quite willing to listen to the others. Finally, they decided to go to the wise man of the village and ask him who was correct. The wise man said, “Each one of you is correct; and each one of you is wrong. Because each one of you had only touched a part of the elephant’s body. Thus you only have a partial view of the animal. If you put your partial views together, you will get an idea of what an elephant looks like.”

The moral of the story is that each one of us sees things exclusively within one’s point of view. We should also try to understand other people’s points of view. This will enable us to get a proper perspective on different situations and events.

75 http://www.k4care.net/index.php?id=44

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http://www.k4care.net/index.php?id=44

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ABBREVIATIONS OF DOCUMENTS

AA - Apostolicam Actuositatem

AG - Ad Gentes

CCC - Catechism of the Catholic Church

CFC – Catechism for Filipino Catholics

CS - Chapter Statement of the SVD General Chapter

DCE - Deus Caritas Est

DM - Dialogue and Mission

DV - Dei Verbum

EC - Ecclesia in Asia

EN - Evangelii Nuntiandi

ES - Ecclesiam Suam

GC - SVD General Chapter

GDC - General Directory for Catechesis

GS - Gaudium et Spes

LG - Lumen Gentium

NA _ Nostra Aetate

NCDP - National Catechetical Directory for the Philippines

PF - Porta Fidei

PCP II – Acts and Decrees of the Second Plenary Council of the Philippines

BO - Presbyterorum Ordinis

RM - Redemtoris Missio

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ACKNOWLEDGMENTS

For the Christian, life is filled with so much grace. In our journey of making this Witness

to the Word teacher’s manual and its corresponding student’s workbook, from the start to the

finish, grace had abounded.

The invitation to be part of the project in coming up with this book is grace in itself.

Along the way, we found loving and kind people who helped and supported us with their

guidance, encouragement, collaboration, and suggestion. To name some, they are the

administrators of the University of San Carlos, namely: Fr. Anthony S. Salas, SVD (Vice

President, Academic Affairs), Dr. Ramon S. del Fierro (Dean, College of Arts and Sciences), Dr.

Antonio E. Batomalaque (Dean, College of Education), and Br. Romualdo E. Abulad, SVD (Chair,

Department of Philosophy and Religious Studies). As with the Holy Name University, they are:

Fr. Ruel Lero, SVD (Vice President, Academic Affairs), Fr. Teodoro P. Gapuz, SVD (Dean, College

of Arts and Sciences), and Fr. Ansel Nicasio, SVD (Chair, Department of Religious Education).

We are indebted to Melgie Lim for assisting particularly in coordinating the two school

partners: USC and HNU. She had constantly helped us in so many ways which made our work

easy. We also owe words of gratitude to the secretaries and personnel of Holy Name University

who extended assistance in many ways. Setting aside the technical help, the psycho-emotional

is worth mentioning. In the series of meetings held in HNU, Bohol, we felt that the red carpet

was rolled out before us. Indeed, this is a proof of Boholano hospitality.

Meriting special recognition is the contribution of Ferdine Loureese , the daughter of

one of the co-authors of this project, Mrs. Marilou M. Mandawe. With her young mind as a

Grade 5 student of the University of San Carlos North Campus, she had placed the values and

ideas of the authors to visuals through her artistic drawings.

Another word of special thanks is in order here: to our students in the University of San

Carlos and Holy Name University for impacting our lives greatly as we have imparted to them

the lessons of this book through our class sessions. They have inspired us to labor even beyond

working time to complete this book. We have kept in mind that in our toil, this work may bring

great influence on and meaning to their lives.

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We sincerely acknowledge as well the following websites from where we got useful

resources: the 5 SVD websites: www.svdphn.org; www.svdcuria.org; www.svdphc.org;

www.svddivineword.org; and www.svdmissions.org and also www.clipart.christiansunite.com

for the clip arts design, Wikipedia and the other websites indicated on the pages of the books.

Finally, to the Divine Word Educational Association (DWEA) from which the concept of

creating the Witness to the Word textbook all started and specifically to all the representatives

of the member-schools of DWEA – the different VPAA’s, deans, chairs, coordinators and faculty

-- who gave their comments and suggestions as well as those priests, nuns, colleagues, and our

families who helped and challenged us to live a life in “Witness to the Word”, we remain

grateful.

“May the heart of Jesus live in our hearts and in the hearts of all people!”

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http://www.svdphn.org/

http://www.svdcuria.org/

http://www.svdphc.org/

http://www.svddivineword.org/

http://www.svdmissions.org/