UNIT II Lesson A:

The Social Mission of the Church

Presented by:
JOSELITO G. GUTIERREZ
Activity: Picture Analysis (Hapag ng Pag-asa)

Look at the picture. What

does the picture tell us?
 Activity: Picture Analysis (Hapag ng Pag-asa)

Reflections:
1. What does the picture
tell us?
2. Historically, how did
Jesus respond to the
issue of poverty?
3. Does the Church imitate
the example of Jesus in
responding to pressing
social issues?
 Further Reflections

1. Is the Church a church for the

poor or the elite?
2. How should one understand the
principle of the separation of the
church and state?
3. Are Filipino Catholics merely
sacramentalized but not
evangelized?
Church of the Poor
 The Church and the Questions of ‘Just
Relations’ among People
• The Church as the forerunner of truth
and justice among the Filipinos
regardless of ethnicity, gender and
religion.
• It is not to be identified with any
political partisan in order to become a
credible herald of peace, justice and
truth; and proponents of unawa
(understanding), awa (mercy) and
gawa (deeds) among people
particularly the marginalized.
 The Church and the Questions of ‘Just
Relations’ among People
a. Respect versus Discrimination
• The Church in the Philippines is
expected to be the advocate of
impartiality that shuns any form of
discrimination, conflict and
political animosity.
• The Church is also called to
promote respect for races,
genders, religions and point of
views so that national unity and
healing are attainable.
 The Church and the Questions of ‘Just
Relations’ among People
a. Respect versus Discrimination
• Discrimination and neglect are obstacles to the full development of
persons and of society as a whole.
• Everyone has a role and needs to have the opportunity to improve
themselves so that they can take their place in society and
participate fully in the community they find themselves in.
• This aspiration can only be achieved through the recognition of
people’s capacities, potentials, and rights.
 The Church and the Questions of ‘Just
Relations’ among People

b. As Agent of Hope and Transformation

• It is through baptism that members of
the Christian community “are called to
a holiness of life in the world befitting
disciples of Jesus.”
• “Discipleship is the fundamental
vocation in which the Church's
mission and ministry find full
meaning.”
 The Church and the Questions of
‘Just Relations’ among People
b. As Agent of Hope and Transformation
• As disciples of Jesus, we are called into communion with both God
and others and are sent in mission to proclaim the Good News of the
Kingdom.
• As disciples, all members of the Church “should everywhere on earth
bear witness to Christ and give an answer to everyone who asks a
reason for hope.
 Responding to the Demands of our
Contemporary Communities
a. The Fact of Religious Pluralism
• The Church recognizes and
defends the fundamental dignity
of man to be free from coercion in
matters religious.
• “All men are called in freedom to
Jesus Christ and to his Church,
which has a divine mission…to
evangelize the whole world… so
that at the name of Jesus every
knee should bend…and every
tongue confess that Jesus Christ is
Lord…” (Phil 2:10–11).
 Responding to the Demands of our
Contemporary Communities
b. Truthful Tolerance
• Dignitatis Humanae states: “… the human person has a right to
religious freedom. This freedom means that
• all men are to be immune from coercion on the part of individuals or
social groups and of any human power
• no one is to be forced to act in a manner contrary to his own beliefs
• Not to be restrained from acting in accordance with his own beliefs,
whether privately or publicly, whether alone or in association with
others, within due limits.
 Responding to the Demands of our
Contemporary Communities

“The right to religious

freedom has its foundation in
the very dignity of the human
person, as this dignity is
known through the revealed
word of God and by reason
itself.”
 Responding to the Demands of our
Contemporary Communities
c. Fidelity to Proclaim the Kingdom of God
• The Church, endowed with the gifts of her founder and faithfully
observing his precepts of charity, humility and self-denial, received
the mission of proclaiming and establishing among all peoples the
Kingdom of Christ and of God, and she is, on earth, the seed and the
beginning of that Kingdom.
• The Church’s mission is the same as it was yesterday, today, and
tomorrow: to evangelize the whole world. “It is the duty of the
Church, therefore, in her preaching to proclaim the Cross of Christ as
the sign of God’s universal love and the source of all grace
Individual Activity

How can the Catholic

Church respond to the
issues of injustice in the
society?
 Unit II LESSON B: Building Christian
Communities through Renewed
Integral Evangelization
Presented by:
JOSELITO G. GUTIERREZ
Activity: Video Clip Presentation
Activity: Video Clip Presentation

Reflections:
• How does the Church look
(view) at evangelization
today?
• Aside from the ideas
presented in the video clip,
can you identify other ways
of evangelizing people?
Further Questions for Discussions

• Why is there a need for

‘renewal’ of
evangelization?
• Name attempts of
renewed evangelization
that are inconsistent to
Church doctrines.
The Vision-Mission of the 2nd Plenary Council
of the Philippines
• “We, as church in the Philippines, with
total trust in God’s love, envision
ourselves as the community of disciples,
who firmly believe in the Lord Jesus and
joyfully live in harmony and solidarity
with one another, with creation, and
with God.
• Following the way of our Lord, we opt to
be a Church of the Poor, which demands
evangelical poverty of us all…
The Vision-Mission of the
2nd Plenary Council of the Philippines
• …we shall embark on a renewed integral evangelization and
witness to Jesus Christ’s Gospel of salvation and liberation through
our words, deeds and lives.
• As bishops, priests, religious and laity, we together commit
ourselves to implement the spirit and decrees of the Second
Plenary Council of the Philippines in order to inculturate gospel
values in our milieu by this shall kaayusan (order in harmony) be
achieved through persons who are maka-Diyos, maka-tao,
makabayan and maka-buhay.”
a. Community of Disciples

• whose faith in Jesus is expressed in a

Church in mission that includes Asia and
the whole creation.
• patterned after the Holy Trinity where the
three divine Persons: unique, equal and
united are in constant sharing and in
mission.
• it also approximates the early apostolic
Christian communities.
 b. The Church of the Poor
Our priority must be programs for the
conscientization, evangelization and organization of
the marginalized poor.
First, into small communities of faith and
discernment.
Second, into sectoral groups to attend to
specific needs in cultural, political, economic
and religious institutions.

• This is empowerment of the laity especially the

poor for active participation and leadership in the
Church’s life and mission.
c. Basic Ecclesial Communities or (BECs) as
Community of Disciples
• BECs are small communities whose
members are in unity and
solidarity with one another and
with their pastors.
• Patterned after the Domus Ecclesia
or House Church which was the
Church known to the early
Christians.
c. Basic Ecclesial Communities or (BECs) as
Community of Disciples
 c. Basic Ecclesial Communities or (BECs) as
Community of Disciples
• The members have a strong sense of
belongingness and responsibility for one
another.
• They share the Word of God and are guided
by regular catechesis. They gather around
the Eucharist and have a vibrant
celebration of life in the liturgy.
• They share not only their spiritual concerns
but also the material concerns.
• Their poverty and their faith lead them to
involvement in action for justice and social
transformation.
2. The Nine (9) Pastoral Priorities of the
Catholic Church in the Philippines
a. Integral Faith Formation
b. Empowerment of the Laity toward Social Transformation
c. Active Presence and Participation of the Poor in the Church
d. The Family as the Focal Point of Evangelization
e. Building and strengthening of Participatory Communities that make up the
Parish as a Community of Communities
f. Integral Renewal of the Clergy
g. Journeying with the Youth
h. Ecumenism and Inter-religious Dialogue
i. Animation and Formation for “Missio Ad Gentes”
New Evangelization

New evangelization is doable

through:
a. Evangelization by Attraction
b. Evangelization in a digital
world
c. Evangelization and
Conversion
Assessment
Written Work:
• Of the nine pastoral priorities of the
Catholic Church of the Philippines,
which one do you think is the most
effective, and explain your reason
why you say so?
• Limit your answer to one to two
pages short bond paper, 11” Times
New Roman font, 1.5 spacing and
1x1x1x1 margins.
• Date of Submission: next meeting
Assessment

Written Work:
• How can you bring “renewed
integral evangelization” in your
community to build a community
of disciples?
• Write a one page essay.
Performance Task
Written Work:
Design a project that promotes integral
evangelization.
• The class will be divided into groups.
• The task is to plan and design a
project that will promote integral
evangelization.
• Present your step-by-step plans in
both written and oral presentation.

• Note for the facilitator: give outlines for the

written presentation as well as rubrics for grading.
 Unit II LESSON 3: NATURE OF THE
SOCIAL TEACHING OF THE CHURCH
Presented by:
JOSELITO G. GUTIERREZ, PhD
 Activity: Problems of our Society
• Divide the class into eight groups. Members
of the group will choose their representative
who will present their platform/advocacy.
• Guide Questions:
• What are the problems of the
nation/world today (choose one)?
• What are the solutions do you propose?
• Each group will be given a limited time
allowing their representative to deliver their
piece. Agreed Rules must be strictly followed.
Nature of the Social Teaching of the Church
The Social Teaching of the Church is at the core of Christianity. It
needs to be pointed out that Jesus is an active agent in the renewal
of the Society. His proclamation of the Kingdom of God means that
certain practices in the community would even have to be renewed in
order to show to the people that indeed God’s reign is at hand, even if
at the same time, it cannot be fully fulfilled in the present.
A. The Truth of Faith
• The First Christians were true
followers of Christ in the sense that
they have endeavored to persevere
in the ministry that Christ has
started. This is especially shown in
their commitment to equality,
respect and love for each other.
• Moreover, decisions in their
communities are done “in
remembrance” of the memory of
Christ.
A. The Truth of Faith
• The Middle Ages Church,
despite the infamous abuses of
some members of the hierarchy
and the clergy, remains faithful
to Christ’s call to bring about the
reign of love in our communities.
• Important thinkers in the Middle
Ages especially Thomas Aquinas
continues to talk about justice
and charity for the poor.
A. The Truth of Faith
• The challenge to aid the needy in the community has become more
pressing with the emergence of modern ideologies that were brought
about mainly by the Industrial Revolution.
• Capitalism and Socialism were two ideologies that were both
supposedly aimed at improving the conditions of every person’s life.
However, because of their neglect to talk about God in their
endeavours, they have instead also contributed to the increasing
problems of poverty and injustice in the community.
• Hence, the modern social encyclicals were Catholic contributions to
the talk about human flourishing pointing out especially the
important points from these two ideologies.
A. The Truth of Faith
• The Catholic Church has issued important documents in order to
officially announce its stand on pertinent social issues that confront
our communities at particular moments in history.
• These are Catholic contributions to the talk about human flourishing
based on important principles such as the dignity of the human
person, subsidiarity, solidarity and the preferential option for the
poor.
• Moreover, each of these documents, while sensitive to the historical
conditions of particular times, are grounded in the Tradition of the
Church that finds its beginning in the person and ministry of Jesus
Christ.
a. The Human Person as the Image of God
• Church’s understanding of human dignity - is the conviction that the
human person occupies a central role in the creation of God, and that the
human person is the only creature that is created in the image and
likeness of God, and is the only creature that has the capacity for God.
• Human dignity is a core-concept in the social teaching of the Church. The
Church believes that the human dignity is a concept that is both inviolable
and inalienable, that is, it can never be compromised regardless of the
circumstances and consequences of the action.
a. The Human Person as the Image of God
• The apex of the affirmation of human dignity
is the coming of Christ. Christ embraces
humanity through the mystery of
Incarnation, which affirms that humanity is
central to God’s plan.
• The centrality of the dignity of the human
person is even highlighted more with the
Paschal Mystery of Christ. He showed us
that the cross is not a meaningless symbol,
but is rather a testimony of God’s love.
 b. Celebrating our Shared Humanity, Our
Human Interconnectedness
• Yahweh’s covenant with Abraham and
the people of Israel is Yahweh’s own
initiative and gift which is even beyond
what humanity deserves.
• The covenant is an expression of
Yahweh’s willingness to reach out to His
people.
• In turn, the covenant becomes the
people’s assurance that Yahweh will
never abandon them.
b. Celebrating our Shared Humanity, Our
Human Interconnectedness
• Moreover, “there comes from the
Decalogue a commitment that concerns
not only fidelity to the one true God, but
also the social relations among the
people of the Covenant… The gift of
freedom and the Promised Land, and the
gift of Covenant on Sinai and the Ten
Commandments are therefore intimately
linked to the practices which must
regulate, in justice and solidarity, the
development of Israelite society.
b. Celebrating our Shared Humanity, Our
Human Interconnectedness
• A society that wishes and intends to
remain at the service of the human
being at every level is a society that has
the common good – the good of all the
people and of the whole society – as its
primary goal.
• In the diversity of cultures, the natural
law unites peoples, enjoining common
principles. Since something of the glory
of God shines on the face of every
person, the dignity of every person
before God is the basis of the dignity of
man before other men.
c. Toward a Just and Humane Society
according to God’s Plan
• God destined the earth and all it contains for all men and peoples so
that all created things would be shared fairly by all mankind under the
guidance of justice (CSDC, 165).
• The principle of the Universal Destination of Goods is an invitation to
develop an economic vision inspired by moral values that permit
people not to lose sight of the origin or purpose of these goods, so as
to bring about fairness and solidarity.
• Everyone has the right to enjoy the conditions of social life that are
brought about by the quest for the common good.
c. Toward a Just and Humane Society
according to God’s Plan
• Pope Pius XI: ‘the distribution of created goods, which, as every
discerning person knows, is labouring today under the gravest evils
due to the huge disparity between the few exceedingly rich and the
unnumbered property less, must be effectively called back to and
brought into conformity with the norms of the common good, that is,
social justice. This then prompts the Church to call for a more just
distribution of the world’s wealth (CSDC 171).
• Man, then, must never forget that his capacity to transform and in a
certain sense create the world through his own work… is always
based on God’s prior and original gift of the things that are.
B. The Paradigm of Love and Justice versus
the Way of Violence

Love is the most identifying value

of the Church's social teaching. It
is what makes us uniquely
Christians. It is, in fact,
unachievable without grace, but
the grace is freely supplied to the
willing, which is grace itself.
a. The Way of Love and Justice

• In the Church’s perspective, love as a value

is “the highest and universal criterion of the
whole of social ethics.” (CSDC, 171)
• “From the inner wellspring of love the
values of truth, freedom, and justice are
born and grow. Love is what makes us able
to see the other as a friend, as another self,
so that the needs and requirements of
others seem as one's own.” (CSDC, 205)
a. The Way of Love and Justice
• Love presupposes and transcends justice. This means that love builds
upon justice just like grace builds upon nature.
• For what happens when love meets justice, look at the cross of Christ,
the cross of Christ which is our law. Without justice, there is no love.
Without justice, love does not survive. Justice is the prerequisite of
love. Justice is fulfilled by love.
• Kant insisted that, in justice, the law of punishment was a categorical
imperative which admitted no exception. For if justice goes, there is
no longer any value in human beings living on the earth. Kant is
entirely correct. A world without justice is, to be sure, too horrible to
behold.
a. The Way of Love and Justice
• However, a world with justice but
without love is equally as bad or worse.
Human relationships cannot be governed
solely by the measure of justice. The
prophet Malachi tells us that God
requires more than doing justice. He
requires us to love mercy and to walk
humbly with Him (Malachi 3:3).
• Summum ius, summa iniuria was a
Roman maxim mentioned by Cicero. It is
a brilliant, ambiguous saying which can
be translated, “extreme justice is the
greatest injustice,” or an "extreme
justice is an extreme wrong.
 a. The Way of Love and Justice
• Here is a truly radical challenge: to take
love, which, as St. Thomas mentions in his
Summa Theologiae, is the form of the
virtues, and to socialize it or institutionalize
it into social and political charity. This task
is the modern challenge of our time.
• Social charity makes us love the common
good. It makes us effectively see the good
of all people, considered not only as
individuals or private persons but also in
the social dimension that unites them.
(CSDC, 207)
a. The Way of Love and Justice
• We need a new world order that is
grounded not only on secular values but
on Christian love, on social and political
charity, which is identical with solidarity,
i.e., a direct demand of human and
Christian brotherhood.
• Social and political charity is not
exhausted in relationships between
individuals, but extends to the network
formed by communal relationships, which
is precisely the social and political
community; it intervenes in this context
seeking the greatest good for the
community in its entirety. (CSDC, 208)
b. Versus the Way of Violence
• The Church does not approve the use of violence and the use of arms
because it is aware that violence only leads to more violence, which
often results only in new forms of oppression.
• Violence is never a proper response. The Church proclaims that
violence is evil, that violence is unacceptable as a solution to
problems, that violence is unworthy of man.
• Violence is a lie, for it goes against the truth, the truth of our
humanity. Violence destroys what it claims to defend: the dignity, the
life, the freedom of human beings.
C. Understanding ‘critical collaboration’ with
the State
The Church recognizes its
autonomy from the State.
However, many understand this
to mean that the Church should
not be involved in political
issues, or with politicians and
public policies. This is not the
meaning of the separation of
Church and State.
a. From Separation
• What really is the meaning of this separation? There are three main
ideas:
1. the state has no official religion,
2. the state should not discriminate any religion; and
3. the Church should not control or dominate any religious group,
the police or armed unit of the State.
• The principle of the separation of Church and State is a reaction to
some medieval arrangement of church-sponsored religions or a State
persecution of some undesirable religions.
a. From Separation
• In order to respect the autonomy
of the Church, the State shall not
establish one religion as the
religion of the State.
• It shall not favor one religion over
the other.
• It shall foster the freedom of all
religious beliefs and should not
interfere with their practices
unless these actions become
detrimental to public order.
a. From Separation
• In order to respect the autonomy
of the State, the Church prohibits
its ministers and priests to run for
public office or, if they do, they
should resign from their ministry as
priests.
• This is also done in order to guard
the Church’s role as agent of unity
as exemplified in a community of
different political persuasions.
a. From Separation
• Separation of Church and State does not mean, however, that the
Church and its ministers cannot take a stand on social, economic and
political issues affecting the welfare of the people.
• And, if taking sides on these issues necessitates choosing one
candidate over another, the Church can encourage its members to
pursue their own options to address the situation according to its
moral values.
• In the end, it is the individual Christian who decides based on his or
her own conscience, not its leaders or ministers.
b. To Cooperation
Using a bicycle, one can
surely reach his or her
destination if the two wheels
are consistent in moving to
the same direction. The same
is true with the relationship
between the Church and
State, i.e., both have the same
goal of reaching the common
good and realizing the
Kingdom of God.
b. To Cooperation
• The distinction between the Church and the State does not imply a
complete separation, nor does it mean that the Church should restrict
her activity to the private and spiritual sphere.
• Certainly the Church “cannot and must not replace the State. Yet at
the same time she cannot and must not remain on the sidelines in
the fight for justice.” (Benedict CVI, Deus Caritas est)
• The Church has the right and the duty “to teach her social doctrine,
to exercise her role freely among men, and also to pass moral
judgment in those matters which regard public order when the
fundamental rights of the human person or the salvation of souls
require it.” (Gaudium et Spes, 76)
b. To Cooperation
Both the Church and those who govern society are seeking to serve
mankind (although under different titles), and they “will carry out this
service with greater efficacy, for the good of all, the healthier and
better is the cooperation between them.” (CSDC, 425)
Assessment:
• Write a one page reflection paper
discussing: What aspect of the
Christian paradigm that I could see
relevant in my life?
• 11” font Times New Roman, 1.5
spacing, 1x1x1x1 margins in a short
bond paper.
• To be submitted next meeting

• Note for the Teacher: online submission can be done

using UST Blackboard.
 Unit II LESSON 4: THE RESPONSE OF
THE CATHOLIC CHURCH
Presented by:
JOSELITO G. GUTIERREZ, PhD
Activity: Lay Involvement in Faith Communities

• For all non-Catholics

and/or non-Christians,
how do you participate
in your Church affairs?
• Please share.
A. Rationalizing the Church’s Involvement
Due to current challenges and issues that exist in our contemporary
society like massive poverty, inequality, discrimination, racism, gap
between the rich and the poor and environmental degradation, the
Church is called to be involved in responding and eradicating those
social concerns in order to become effective herald of the Gospel.
B. Global Realities of the Church’s Involvement
Due to global concerns like war, hunger, poverty, global warming,
climate change, apathy; and challenges brought about by secularism,
materialism, neo-liberalism and globalization, the Church is called to
be involved in responding to those issues.
C. Local Realities of the Church’s Involvement
The Church is also called to be involved in promoting justice,
solidarity and the common good through active participation and
cooperation in community development, promotion of human dignity,
justice, peace, and environmental education.
 Unit II LESSON 5: DUTY OF THE LAY
FAITHFUL TO THE SOCIETY
Presented by:
JOSELITO G. GUTIERREZ, PhD
 A. As One Church
• It is the proper duty of the lay faithful to
proclaim the Gospel with an exemplary
witness of life rooted in Christ and lived in
temporal realities: the family; in the world of
work, culture, science, and research; the
exercise of social, economic and political
responsibilities.
• The lay faithful are called to cultivate an
authentic lay spirituality by which they are
reborn as new men and women, both
sanctified and sanctifiers, immersed in the
mystery of God and inserted in society.
 A. As One Church
• Prompted by such spirituality, the lay
faithful are able to contribute to the
sanctification of the world, as from
within like leaven, by fulfilling their
own particular duties.
• The role of the laity is in a special way
to “seek the Kingdom of God by
engaging in temporal affairs and
ordering them according to the plan
of God. As such, lay men and women
are in a unique position to bring their
faith into all areas of society.”
In their own way, the laity
participate in the priestly,
prophetic and kingly
mission of the Church by
virtue of their Baptism and
Confirmation.
B. Promoting the Culture of Dialogue
• The sacred dignity of each person
and the call to love one’s neighbor as
an essential element of one’s love of
God combine to demand that all
differences be explored and all
conflicts be addressed through
respectful dialogue.
• This applies to religious differences
as well as political, economic, social
and cultural ones.
B. Promoting the Culture of Dialogue
• Only through patient, respectful
dialogue do people grow beyond
the limitations of their experience,
perceptions, opinions and values.
• Each person is a unique part of the
tapestry of creation, of the mosaic
of the human family.
• Only through dialogue can new
level of understanding and
appreciation be achieved in the
human community.
B. Promoting the Culture of Dialogue

• The art of dialogue is effective among

Filipinos because they are used to start
small talk like: Saan ka pupunta?
(Where are you going?), Kumusta? (How
are you?), OK ka lang ba? (Are you OK?)
• They are also comfortable to engage
with serious conversation or dialogue.
This is the reason why they have a
saying that: “Walang hindi nadadaan sa
mabubuting usapan.” Every problem
(issue or conflict) can be settled through
a peaceful dialogue.
C. Translating Faith into our
Thoughts, Words and Actions
a. From Curiosity to Advocacy
• As Catholics, we need to witness our faith not only by word of mouth
but by concrete actions. Thus, we need to walk our talk.
• The first step in translating faith into action is by being aware of
existing social problems and concerns through series of exposures
and immersions.
• Followed by personal expression of commitment in initiating and
organizing advocacy projects related to human promotion and
development.
C. Translating Faith into our
Thoughts, Words and Actions
b. Salamanca Congress: Dominicans in the Promotion and Defense of Human
Rights
• This congress is an integral part of this “Salamanca Process” in bringing
leaders of Dominican intellectual institutions together for the promotion
and defense of human rights.
• Hopefully it will result in a deeper integration of the intellectual and
apostolic life of the Dominican Family through concrete projects of
collaboration with the following objectives:
• Recover the history of the involvement of Dominicans in the promotion
and defense of human rights;
(see continuation)
C. Translating Faith into our
Thoughts, Words and Actions
b. Salamanca Congress: Dominicans in the Promotion and Defense of Human
Rights (continuation)
• identify and evaluate the current engagement of Dominicans in the
promotion and defense of human rights at the academic level and at a
practical level on the ground;
• develop networks and policies that will enable the promotion and
defense of human rights to be integral to Dominican preaching of
intellectual and apostolic life; and
• promote networks of collaboration at the zonal, regional and
international levels through concrete projects in defense of groups
whose rights are violated.
 C. Translating Faith into our
Thoughts, Words and Actions
c. UST-OCD-Simbahayanan (TOMAS) Experience
• The University of Santo Tomas, through the
Office of Community Development –
Simbahayan has conducted community
organizing through their partner communities.
• UST has been successful in utilizing TOMAS
experience in implementing its projects and
programs.
• UST offers training in organizing, management,
program and project analysis to become
systematic in the field of community
engagement.
 C. Translating Faith into our
Thoughts, Words and Actions
• UST IR offers training and community building through CREED,
Aral, Asal at Dasal, among others.
Assessment:

• Write a one page reflection paper

discussing: Examine situation in your
parish, and discern how it can be
improved?
• 11” font Times New Roman, 1.5
spacing, 1x1x1x1 margins in a short
bond paper.
• To be submitted next meeting.

• Note for the Teacher: online submission can be

done using UST E-Leap.
 Proposed PeTa:
• Familiarize with your parish social service program.
Identify one and propose how the chosen activity
be improved.
• The following principles are expected to be
considered in your proposal:
• Salamanca process (Study-Research-Analysis-
Action)
• SMART (specific, measurable, attainable,
realistic, time-bound)
• Needs Assessment (is the program responding
to the needs of the people?)
• Parish context (spirituality of the parish)
• 11” font Times New Roman, 1.5 spacing, 3-5 pages,
1x1x1x1 margins in a short bond paper.
• To be submitted and presented on ________.