Professional Documents
Culture Documents
UNIVERSAL CHURCH
RECAP:
KARL
RAHNER
ON
VATICAN II
Rahner: “Vatican II
was the Catholic
Church’s first
official assembly
as a world church.
The council
initiated a shift
that has occurred
only once before:
when the church
transitioned from
the world of
Jewish Christianity
to take its place in
the larger
Mediterranean
world.”
RAHNER: THREE EPOCHS OF
CHRISTIANIT Y
There are three epochs in the life of the
c h urc h :
1 . T h e f i r s t a n d s h o r te s t p e r i o d o f c h u rc h
h i s to r y w a s t h a t o f J ew i s h C h r is t i a n it y,
a t i m e d u r in g w h i c h t h e d e a t h a n d
r e s ur r ec t i o n o f J e s u s o f N a z a r et h w a s
p r o c l a im e d i n I s r a e l a n d t o i t s
p e o p l e.
2 . T h e c h u rc h ’ s s e c o n d g r e a t e p o c h w a s
i n i t i a te d b y t h e C o u nc i l o f
J e r us a l em w h e n t h ey e l i m i n a te d
c i rc um c is io n f o r G e n t i le C h r i s t ia n s ,
t h e r e by g i v i n g b i r t h t o a C h r i s t ia n i t y
t h a t b e g a n t o g r ow i n t h e s o i l o f
G r e c o - Ro m a n c i v i li z a t i o n .
C o n s id e r f o r a m o m e n t t h e m a ny o t h e r
e n d i n g s t h a t a l s o to o k p l ac e
w h e n c o nve r t s w e r e n o l o n g e r r e q u ir e d t o
p r a c t ic e c i rc um c i s io n : t h e
J e w i s h S a b b a t h w a s a b o li s h e d, n e w
c a n o n ic a l w r i t in g s w e r e a c c e p te d , t h e
c h urc h ’ s c e n te r m o ve d f r o m J e r u s a l e m t o
Ro m e a n d m o d i fi c a t io n s w e r e m a d e i n
m o r a l d o c t r in e . T h e s e d ev e lo p m e n t s
r e p r e s e n t a d e c is i ve b r e a k ( c a e s ur a ) w i t h
t h e p a s t , a n e w b e g in n i n g f o r C h r i s t ia n i t y
w i t h P a u l a t t h e f o r e f ro n t o f c h a n g e .
RAHNER:
VATICAN II
AS THE
THIRD
EPOCH
• T h e c a e s ura
( b rea k) t h a t
l e a ds to o u r
( t h ird) a g e: T h e
S e c o n d Va t ica n
C o u n c il
( Vat ic an I I )
• C o nvo ked by
J o h n X X III i n
1959, and
c l o s e d Va t ica n I
( w h ic h
w a s n ever
fo rm ally c l o s ed
by P i us I X ) i n
1960
• I n a ug urate d by
J o h n X X III i n
1962 and
e n de d i n by
P a ul V I i n 1 9 6 5
( a s t h e fo rm er
pope died in
1963)
THE POPES OF VATICAN II
Allowing for
Looking at the Church’s
Updating of Catholic modernization of
relationship to the world
educational institutions, religious orders, so long
around it, especially with
especially universities as they did not move
members of other
and seminaries away from the charism
religions
of their founders
Pope John XXIII said it was time for the Church to open
the windows and let the Holy Spirit blow through!
VATICAN II: RENEWAL AND UPDATING
A ggiornamento &
Ressourcement – a
return and appreciation
to the sources and its
use the re-
appropriation and
updating of Church life
particularly in the
following areas:
Systematic Theology
Biblical studies,
interpretation and
theology
Liturgical life and
worship (theology)
Moral Theology
EMERGING TRENDS FROM VATICAN II:
Collegiality – an explosive issue which became the tone of the council. It defined for years to
come the relationship of the Pope and/with the bishops
•The Pope, regarded as the Successor of Peter, and together with the bishops, govern the Church. (Apostolic succession –
LG 18)
•The bishops are in communion with the Pope and with its people, hence creating a communion of local Churches.
(Universality through communion – LG 23). From this statement would form the idea of synodality, where matters of faith
and morals are discussed in synods
•The bishops should form a college where they would practice co-responsibility. (Collegiality – LG 19, 22 and 23) It is in
this that later on local episcopal conferences are empowered (eg. CBCP, USCCB). This would also pave the way for
regional conferences and federations of bishops to be formed (eg. FABC, CELAM, CCEE)
•Seen through synods and councils
EMERGING TRENDS FROM VATICAN II:
E c c l e s io l o g ic a l i d e n t i t y a n d n a t ur e –
W h o a n d w h a t i s t h e C h u rc h i n t h e
m o d er n w o r l d :
1. T h e D o g m a t i c C o n s t i t ut io n o f
t h e C h u rc h ( L u m e n G e n t i um ) –
f o c us e d o n i d e n t i f y i n g t h e
n a t ur e o f t h e C h u rc h f r o m i t s
b e g in n in g s u n t i l n o w u s i n g t h e
t w o - fo l d s o urc e s o f t h e J u d a e o -
C h r i s t ia n Tr a dit i o n ( S a c r e d
S c r ip t ur es a n d S a c r e d
Tr a d i t io n )
2. T h e P a s to r a l C o n s t i t ut i o n o f
t h e C h u rc h i n t h e M o d e r n Wo r ld
( G a ud i um e t S p e s ) – f o c us e d
o n t h e c h a ll e n g e s o f t h e
C h u rc h a s i t s e e k s t o g o b a c k
to its activity of the
p r o c l a m a t i o n o f t h e Wo r d b u t
d o i n g i t w i t h a n d w i t h in t h e
c o n tex t o f t h e w o r l d a s i t r e a d s
“the signs of the times” and in
d i a lo g ue w i t h o t h e r c u lt ur e s
a n d t r a d it i o n s
EMERGING TRENDS FROM VATICAN II:
Re - a s sessment o f t h e pa s to ral
m i nist ries i n t h e Ch urc h :
1. The restoration of the dignity of
the episcopate and the
diaconate as sacred offices of
the Church’s priesthood.
2. The updating of the life and
ministry of priests.
3. The renewal and further
updating of life of those in
consecrated life and apostolic
societies
4. The revival of the idea of the
common idea of the priesthood
by all members of the Church
including the laity (leading to
their restoration of their dignity
and participation in the mission
of the Church through
empowerment).
EMERGING TRENDS FROM VATICAN II:
Re-assessment of the
understanding of its
missionary nature and
activity:
1. The role of the Church in
the education of its
members
2. The updating of the
formation and training of
priests.
3. The potential of the tool
of social communications
in the missionary activity
of the Church
4. The re-discovery of the life
of the church as
missionary in nature (Ad
Gentes 2)
IMAGES OF THE CHURCH (VATICAN II)
The Church as
The Church as Mystery- The Church as
an Institution Sacrament- Servant
Communion
THE CHURCH AS THE PEOPLE OF GOD
O r ig in s: I n t a k ing t h e J e w is h i d e a
o f I s ra el a s t h e p e o ple o f G o d , S t .
P a ul s e e s t h e fo l lower s o f C h r is t
( t h e e m erging C h r is t ia n c o m mun it y
a t t h a t t i m e) a s t h e “ n ew p e o ple”
b u t p ro fo un dly l i n ked w i t h t h e O l d
( Jew is h) Te s t ament . ( Ro m. 9 - 1 1)
“ Yo u a re my p e o ple, a n d I a m yo u r
G o d . ” ( D e ut . 6 : 6 ) – t h e c oven ant
G o d m a de w i t h t h e I s ra elites n o w
fi n ds i t s f u l fillment o f t h e P a s c hal
M y s ter y o f t h e C h r is t a s C h r is t
s h e ds h i s b l o o d fo r r e dempt io n o f
h um an kind ( h igh C h ris to lo gy o r
c o n fes s io n o f f a it h i n C h ris t J e s us ).
H e n c e t h e a n c ient w o r d q a h al ( a
p e o ple G o d h a s c a lled u n to h im se lf
– “ Th e g r a c e o f G o d a n d Fa t h er o f
o u r L o r d J e s us C h ris t w h o c a lle d u s
u n to h im s elf”) a p plies h e re.
THE CHURCH AS THE PEOPLE OF GOD
G i v e n t h i s e m p h a s is , w e s e e 3 d i f fe r e n t i m a g e s t h a t a r e i n te r r e la te d i n t h e i d e a o f
t h e C h u rc h a s t h e v i s i b le s i g n o f t h e i n v i s i b l e G o d i n t h i s w o r ld :
M y s te r y – t h e r e a l i t y t h a t G o d w h o i s n o t s e e n h a s c h o s e n a n a g e n t t o b e t h e s i g n
o f Tr i un e G o d ’ s e f f ec t i ve s i g n o f s a l v a t i o n ( C C C 7 97 ) . T h i s i s e x p l a in e d f u r t h e r i n
CFC 1364:
1 . B y h e r o r i g in – t h e C h u rc h p r o c e e d e d f r o m t h e s a v i n g p l a n o f t h e Fa t h er, t h e
r e d e m pt iv e m i s s io n o f t h e S o n , a n d t h e s a n c t if y in g w o rk o f t h e S p i r i t ;
2 . B y h e r s t r uc t ur e – t h e c o m m un io n o f t h e Tr i un e G o d i s t o b e s e e n i n t h e
C h u rc h a s a c o m m un it y, a c o m m un i o n o f b e l iev e r s d r aw n t o g et h e r b y C h r is t b y
t h e p o we r o f t h e H o l y S p i r it ;
3 . B y h e r m i s s io n – o r i g in a t i n g f r o m t h e S o n to p r o c l a im t h e g r a c e a n d l o v e o f
t h e Fa t h e r f o r a l l , a n d i s s h a r e d b y t h e C h u rc h a s i t i s e m p owe r e d b y t h e H o l y
S p i r it t o p r o c la i m G o d ’s Wo r d ; a n d
4 . B y h e r d e s t iny – t h e f u l l r e a l i z a t i o n o f t h e G o d ’ s R e i g n i n t h i s w o r ld .
THE CHURCH AS SACRAMENT
S a c r a m en t – Va t i c a n I I e x p o un d ed t h e
i d e a o f t h i s i m a g e i n to t h e f o l low i n g :
1 . J e s u s i s t h e P r i m o r di a l S a c r a m e n t ,
t h e a u t h e n t ic s i g n o f t h e Fa t h e r
( C o l . 1 : 1 5 ) . I n h i s h u m a n it y, w e
d i s c ov e r t h e t r ue n a t ur e o f t h e
d i v i n e G o d w h o i s a Fa t h e r ( A b b a ) ,
l o v in g a n d m e rc i f ul .
2 . A f te r C h r is t w e n t b a c k t o t h e
Fa t h er, t h e C h u rc h w a s e m p ow er ed
b y t h e S p i r i t to c o n t in ue t h e w o rk
of the Son. Hence, we become the
B a s ic S a c r a m e n t o f t h e Tr i un e G o d
a s w e s t r iv e t o b e t h e a u t h e n t i c
s i g n o f G o d to wa r d s t h e f u l fi ll m e n t
of God’s Reign.
3 . Fr o m t h e m a n d a te o f h e r m i s s i o n
f l o w s G o d ’ s c o n t i n ue d w o r k o f
s a l va t i o n a n d s a n c t i fic a t i o n o f t h e
w o r l d . I n t h i s , w e s e e t h e p u rpo s e
o f t h e S ev e n S a c r a m e n t s ( B a p t i s m ,
C o n fi r m a t io n , E uc h a r i s t [ I n i t i a t i o n ];
R e c o nc i l ia t i o n a n d A n o in t i n g o f t h e
S i c k a n d t h e D y i n g [ H e a l in g a n d
Fo r g i v e n e s s ] ; a n d M a r r i a g e a n d
H o l y O r d e r s [ S er v ic e a n d M i s s io n ] ) .
THE CHURCH AS SACRAMENT
Sacrament – Vatican II expounded the idea of this
image into the following:
4. In all of what is mentioned, the Church
becomes a sign in the world in the following
aspects (CFC 1368-69):
a. It unites inseparable the visible from the
invisible, meaning while the Church is a
human community, it source and destiny
is divine: the invisible God who calls to
Himself
b. It relates the Church to other Christian
communities in that Christ is the sign of
salvation and how this extends beyond
the institutional Church. While we believe
that this is so, we so more the meaning of
our purpose towards mission: we proclaim
Christ by being light to the world and salt
to the earth, and hopefully draw all
peoples in full communion with the Triune
God.
c. It unites the Church together as one
community in the sacraments particularly
the Eucharist. Just as the Eucharist
sacramentally makes present Christ to
the worshipping community, so we also
that the Church is the sign of the Risen
Christ in His Spirit.
5. Challenge: “The first means of evangelization
is the witness of an authentically Christian
life.“ Pope Paul VI, Evangelii Nuntiandi, 1975
THE CHURCH AS COMMUNION
Origins: Presented by
Gaudium et Spes, it sets
forth the underlying culture
and attitude the Church has
to adopt in doing its
missionary work in different
contexts, cultures and
traditions.
This gives meaning and
link to dif ferent images
presented by Lumen
Gentium as it defines the
Church in her relationship
with the modern world.
Locus of mission and
activity: The world as this
is also the locus where
God is at work.
THE CHURCH AS SERVANT
PHILIPPINES TOWARDS
RENEWAL
PCP II: THE SECOND PLENARY COUNCIL
OF THE PHILIPPINES
Origins: In an ef for t to revitaliz e the
local Churc h in the Philippines, and
seeking to address its local
Churc hes in the light of many
historical context since Vatican II
(30 year s hence – 1992) and the
experience of both M ar tial Law
whic h led to the People Power
Revolution, and the gains of the
People Power, the bishops together
with the other sector s within the
Churc h, held a Plenar y Council, the
second of its kind (the fir st one
being in 1953 – PCP I) to determine
the direction of the Churc h in the
Philippines.
Plenar y Council - A legislative and
judicial assembly of bishops and
c hurc h leader s of the same
episcopal conference to deliberate
on matter s of faith and discipline
PCP II: WHAT MOTIVATED IT?
The dominant
ecclesiology of
Vatican II
Linked with the
Church as
People of God
PCP II: WHAT MOTIVATED IT?
The growth of the Philippine
Church (1953-1990):
1. Population increased from
27 to 60 millions
2. Number of Bishops from 21
to 119
3. Dioceses from 27 to 77
4. Parishes from 1301 to
2192
5. Religious Priests from 1204
to 1397
6. Religious Women from 28
congregations to 200
7. Diocesan Priests from 1280
to 3407
PCP II: THE PREPARATIONS
Ante-PCP II (Before):
Preparations began in 1988 in
the 56 th Plenar y Assembly of
the CBCP with the late Arch.
Leonardo Legazpi, OP as its
President at that time. The
sessions star ted in 1991 from
Januar y 20 and ended on
Februar y 17.
Par ticipants were the
following:
94 Bishops
69 Vicars General
180 Vicars Forane
24 Rectors and Catholic
School Presidents
21 Major Superiors
156 Lay Leaders
PCP II: THE PREPARATIONS
Ante-PCP II (Before):
Deliberated on three questions:
1. In our situation of lights and
shadows, how do we live as
Christians, as Filipino
Catholics?
2. What kind of a Church must
we be to meet that
challenges of our society as
we enter the third
millennium?
3. How can the Church be a
more ef fective and credible
evangelizer, given the
present pastoral situation of
the Philippines?
PCP II: COMPOSITION OF ACTS AND
DECREES
D u r ing P C P I I , t h e c o u n c il s a w t h e
fo llo w ing a s t h e d i re c t io n o f t h e
C h u rc h:
T h e v is io n o f P C P I I : O u r v is io n
o f t h e C h u rc h a s c o mmun io n,
p a r t ic ipa t io n a n d m i s sio n, a b o u t
t h e C h u rc h a s p r ie s t ly, p ro ph et ic
a n d k in g ly p e o ple, a n d a C h u rc h
o f t h e p o o r, t h a t i s a r e n ewed
C h u rc h, i s to day fi n ding
ex pre s sio n i n o n e e c c les ial
m ovement , t h a t i s t h e m ovement
to fo s ter B a s ic E c c le sial
C o m mun it ies . T h ey a r e s m a ll
c o m munit ies o f C h r is t ia ns ,
u s ua lly o f f a m ilies, w h o g a t h er
a ro und t h e Wo r d o f G o d a n d t h e
E u c haris t . T h e s e c o m mun it ies
a re u n ite d to t h e ir p a s to r s b u t
a re m in iste red to r e g ula rly by lay
l e a der s . T h e m e mber s k n ow
e a c h o t h e r by n a me a n d s h a re
n o t o n ly t h e Wo r d o f G o d a n d t h e
E u c haris t b u t a l s o t h e ir c o n c erns
b o t h m a terial a n d s p i rit ual. T h ey
h ave a s t ro n g s e n s e o f
b e lo ngingn es s a n d o f
r e s po n sibilit y fo r o n e a n ot h er.
( P CP 1 37 -3 8)
PCP II: THE FRUITS
I n s p i r i n g i d e a : T h e B a s ic E c c l e s i a l
C o m m un i t i e s ( B E C ’ s ) – “ U s ua l ly
e m e r g i n g a t t h e g r a s sr o ot s a m o n g p o o r
f a r m e r s a n d w o rke r s , B a s i c E c c le s ia l
C o m m un i t i e s c o n s c io us l y s t r iv e t o
i n te g r a te t h e i r f a i t h a n d t h e i r d a i l y l i f e .
T h ey a r e g u i d e d a n d e n c o ur a g e d b y
r e g ul a r c a te c h e s i s . P o ve r t y a n d t h e ir
f a i t h u r g e t h e i r m e m b e r s t o wa r d s
s o l i d a r i t y w i t h o n e a n o t h e r, a c t io n f o r
j u s t i c e, a n d to wa r ds a v i b r a n t
c e l e b r a t i o n o f l i f e i n t h e l i t ur g y.” ( P C P
139)
G o a l : “ B a s ic E c c l e s i a l C o m m un i t i e s
u n d e r v a r i o us n a m e s a n d f o r m s – B C C s ,
s m a l l C h r i s t ia n c o m m un i t ie s , c o v e n a n t
c o m m un it i e s – m u s t b e v i g o ro us ly
p r o m ote d f o r t h e f u l l l i v i n g o f t h e
C h r i s t ia n v o c a t io n i n b o t h u r b a n a n d
r u r a l a r e a s . ” ( P C P I I a t r t ic l e 1 0 9 )
A n e x a m p l e o f a C h u rc h t h a t c o m e s f r o m
t h e g r a s s ro o t s w h e r e t h e l a i t y a r e
e m p ow er ed , a n d w h e r e a l i s te n i ng C h u rc h
b e c o m e s t h e m o d e l.
ECCLESIOLOGY OF PCP II
THE NEW
EVANGELIZATION
NPCCR (2002): A REVIEW OF PCP II 10
YEARS HENCE
N a t io n a l P a s to r a l C o n s ult a t i o n s f o r
C h u rc h R e n ewa l ( N P C C R - 2 0 0 2 ) – l e d b y
t h e n o w O r l a n d o C a r di n a l Q u ev e do i n
1 9 91 , i t e v a l ua te d t h e a c c o m p l is h m e n t s ,
g a i n s a n d f u r t h e r w o rk o f P C P I I a s
i l l us t r a te d i n N i n e ( 9 ) P a s to r a l P r io r i t i e s :
1 . I n te g r a l Fa i t h Fo r m a t io n . A t t h e
h e a r t o f p a s to r a l r e n ewa l i s f a i t h
f o r m a t i o n . T h e r e m u s t b e a n i n te g r a l
f a i t h t o f u lf il l o u r v o c a t io n a n d
mission. It has to be a faith that
d o e s j u s t i c e a n d l i b e r a te s . I t h a s t o
be a discerning faith that sees the
a c t io n o f G o d i n o u r l i v es a n d i n o u r
c o m m un it i e s .
2 . E m p ow e r m e n t o f t h e L a i t y t owa r d
S o c ia l Tr a n s fo r m a t io n . T h e e x e rc i s e
o f t h e G o d - g i ve n g i f t s a n d c h a r i s m s
o f l ay p e o p l e m u s t b e p r o m ote d a n d
s u p p o r te d . L ay p e o ple m u s t t a ke t h e
l e a d i n s o c ia l t r a n s fo r m a t i o n . I n
p a r t i c ula r, C o n s ul t a t io n s w i t h
w o m e n o n t h e ir e x p e r i e n c e s i n
d i f fe r e n t l i f e s i t ua t io n s a n d
e x p l o r a t io n s f o r n e w p o s s ib l e r o l e s
o f w o m e n i n C h u rc h a n d s o c iet y a r e
to be done.
NPCCR (2002): A REVIEW OF PCP II 10
YEARS HENCE
3. Active Presence and Par ticipation of the Poor in the Church. If we are to become a
C h u r c h o f t h e p o o r, w e m u s t b e e v a n g e l i c a l l y p o o r. We m u s t l e a r n f r o m t h e p o o r a n d
seek to liberate ourselves from values, behavior and lifestyles that discriminate against
t h e p o o r. A s p o o r a m o n g t h e p o o r, s t r u g g l i n g w i t h t h e m t o w a r d i n t e g r a l l i b e r a t i o n , w e
shall live, celebrate and share our common faith in Jesus, crucified and risen.
4. The family as focal point of evangelization. Because the family is the basic cell of the
C h u r c h a n d s o c i e t y, t h e G o s p e l h a s f i r s t t o b e s h a r e d i n t h e f a m i l y. M a ny c u l t u r a l
d i s t o r t i o n s o r i g i n a t e i n t h e f a m i l y. I n t e g r a l f a i t h f o r m a t i o n m u s t , t h e r e f o r e , t a k e p l a c e i n
the family for all members. Through a more intensive evangelization focused on the
f a m i l y, t h e f a m i l y h a s t o b e c o m e a k e y a g e n t o f p r o c l a i m i n g t h e G o s p e l .
5. Building and Strengthening of Par ticipator y Communities that make up the Parish as a
Community of Communities. There must be suppor t on the growth and strengthening of
Basic Ecclesial Communities and other forms of faith communities as a vehicles of
renewal. The Phlippine Church must strive to integrate them in parish life and activities
and develop structures of coordination and par ticipator y decision -making.
NPCCR (2002): A REVIEW OF PCP II 10
YEARS HENCE
6 . I n te g r a l R e n ewa l o f t h e C l e r g y. To
address the lack of witnessing by
s o m e o f t h e c l e r g y, t h e C h u rc h m u s t
e n s u r e d e e p e r d i a lo g ue o f l i f e
b et we e n t h e c l e r g y a n d t h e p o o r s o
t h a t l i f e s t y l e s m ay c o n fo r m to t h a t o f
t h e p o o r C h r is t . Fo r g e n ui n e s e r va n t -
l e a d e r s h ip , t h e C h u rc h m u s t p r ov i d e
e f fe c t i ve c l e r g y f o r m a t io n i n h u m a n
d ev e l o p m e n t , s p i r it ua l i t y, s c r ip t ur e ,
t h e o l o gy, p a s to r a l c a r e a n d m i s s io n .
7 . J o u r n ey in g w i t h t h e Yo ut h . T h e y o u t h
a r e t h e m o s t n u m e ro us i n o u r
p o p ul a t io n . T h ey a r e s o m e o f t h e
m o s t a c t iv e w o r ke r s o f r e n ewa l i n
t h e C h u rc h a n d i n s o c iet y. B u t t h ey
a r e a l s o m o s t v u l n e r a b le t o t h e
n e g a t i ve d ev e lo p m e n t s i n o u r r i s in g
t e c h n o lo g ic a l s o c i et y. T h e C h u rc h
a f f ir m s t h e i r g i f t s a n d i m m e n s e
c a p ac i t y t o p u r s ue t h e C h r i s t ia n i d e a l
i n t h e i r l i v e s a n d i n s o c i et y. D i a l o gue
m u s t c o m m e nc e w i t h t h e m a s t h e
C h u rc h e n te r s t h e ir w o r l d , a n d
j o u r n ey w i t h t h e m t o wa r d t h e
m a t ur it y o f C h r i s t t o w h i c h w e a l l
a s p ir e .
NPCCR (2002): A REVIEW OF PCP II 10
YEARS HENCE
8. Ecumenism and Inter -religious Dialogue. To ac hieve the unity that Christ
willed, the Churc h must strive to eradicate prejudices, grow in deeper
under standing and appreciation of other faiths, and religious traditions,
especially Islam. As a way of healing, reconciliation and national unity,
the Churc h should encourage dialogue among all sector s of society.
9. Animation and Formation for M ission “ad Gentes ”. The local Churc hes
must respond to the Holy Father’s c hallenge that F ilipinos become “the
foremost missionaries for all of Asia”. Therefore, we shall ensure that
mission animation and formation will be integral to religious formation in
the family, sc hools, and other institutes of formation.
500 YEARS OF
CHRISTIANIT Y IN
THE
PHILIPPINES:
T H E N I N E -Y E A R
ERA OF
E VA N G E L I Z AT I O N
This is now the
thrust of the
N i n e -Ye a r E r a o f
the New
Evangelization
spurred by the
Evangelii
Gaudium and
coinciding with
t h e 5 0 0 th ye a r
commemoration
of
evangelization
in the
Philippines.
SYNTHESIS: QUO VADIS EKKLESIA/ SAAN KA PATUNGO
SIMABAHAN/SAMBYANAN? (TOWARDS THE FUTURE)
For now, the future is uncer tain, but the c hallenges are there for us as
Ecclesia ad intra (the Churc h from within) and Ecclesia ad extra (The
Churc h in the world). There are so many issues coming from all sides.
How do we direct our mission and activity to the world today?
Fr. Ric hard M cBrien: “No one can hold bac k the future -- or the
irrepressible work of the Holy Spirit. For it is the Holy Spirit, not the
hierarc hy, not even the pope, who governs the c hurc h and leads it
through all of human histor y to its final destiny in the Kingdom of God.”
SYNTHESIS: QUO VADIS EKKLESIA/SAAN KA PATUNGO
SIMABAHAN/SAMBYANAN? (TOWARDS THE FUTURE)
P o p e Fr a n c i s : “ T h e C h u r c h i s t h e h o l y p e o p l e o f G o d m a k i n g i t s w ay t o e n c o u n t e r J e s u s
Christ. Only from this perspective can a satisfactor y account be given of the Church's life
a n d a c t i v i t y. ”
T h e r e i s n o o t h e r w ay i n w h i c h w e c a n u n d e r s t a n d o u r n a t u r e a n d i d e n t i t y. We m u s t n o t
f o r g e t o u r r o o t s ( J e s u s ) , o u r s o u r c e ( t h e Tr i u n e G o d ) a n d o u r t r a d i t i o n ( J C T ) . B u t , i n t h e
practice of our faith, we must seek to dialogue with other cultures, contexts, faith -
traditions and ideas holding the Gospel values and message as our primar y principle.
W h i l e w e m ay g o f o r a n o p e n C h u r c h , w e m u s t a l s o l e a r n t o d i a l o g u e w i t h l e a d e r s
whether within the Church (the magisterium) or from without (other leaders), and
uphold the values and principles in consonance with the Gospel while looking for a
common humanity in them. And even if we shun their resistance to live the Gospel, we
must become witnesses to the Gospel
“Modern men and women listen more willingly to witnesses than to teachers, and if
they do listen to teachers, it is because they are witnesses...It is therefore by its
conduct and by its life that the Church will evangelize the world, in other words, by
its living witness of fidelity to the Lord Jesus –the witness of pover ty and
detachment, of freedom in the face of the powers of this world, in short, the
w i t n e s s o f s a n c t i t y. ” ( E N 41 )