Please read the instructions carefully.

1.) There are three parts for this distanced learning module on IO RE 04 – Living the Christian
Vision in the Contemporary World.

2.) In each part, write your name, course and block, and teacher.

3.) Read all the instructions for each part.

4.) Use blue font color for all of your answers.

5.) Put/write your answers right before each questions.

6.) You may submit it via hard print copy or via email.

6.1) For hard print, you may submit via pick-up centers or personally at the ORA office.

6.2) For email, save your files via pdf format and name it as shown in the examples below:
(UPPERCASE - Block and Couse you belong in your RE subject <space> Surname
<space> First letter of first name/s) Use dash – not slash / in your block and course if
needed.

Examples:

2BSA-2BSTM2 ALBAO M
2MM-2HRM-2ENTREP ABABAT LM
2FM ABARQUEZ HL
2BSHM1 AINZA AM
2BSTM1 ABION LJ
2A ALMAZAN II

6.3) Submit using gmail. Please make a gmail acount.

6.4) Via gmail account access this URL:

https://drive.google.com/drive/folders/1E0SVxPOrEJWmGpO8SAZKgAgf7OMS40-l .
Choose your teacher’s name then click. Drop/Drag/Submit your pdf file to submit. Done.

6.5) Submit before the deadline.

page 1
Name: Ann Charmine B. Brusola
Course & Block: 2FM
Subject: IO RE 04 - Living the Christian Vision in the Contemporary World
Output: #1 Dialogue with Culture
Instructor/Professor:

DIALOGUE with CULTURE

RELIGION and POVERTY
Entering into dialogue with culture, religion, and poverty needs different contexts for the parties
involved. As Legazpi-Thomasians entering to this triple dialogue, these contexts must be
understood in the light of the documents and tradition of the Catholic Church.

Vocabulary:

Dialogue - Firstly, at the purely human level, it means reciprocal communication, leading to a
common goal or, at a deeper level, to interpersonal communion. Secondly, dialogue can be
taken as an attitude of respect and friendship, which permeates or should permeate all those
activities constituting the evangelizing mission of the Church. This can appropriately be called
"the spirit of dialogue". Thirdly, in the context of religious plurality, dialogue means "all positive
and constructive interreligious relations with individuals and communities of other faiths which
are directed at mutual understanding and enrichment"(6), in obedience to truth and respect for
freedom. It includes both witness and the exploration of respective religious convictions. It is in
this third sense that the present document uses the term dialogue for one of the integral
elements of the Church's evangelizing mission. (Dialogue and Proclamation 9)

Culture - in the general sense refers to all those things which go to the refining and developing
of man’s diverse mental and physical endowments. He strives to subdue the earth by his
knowledge and his labor; he humanizes social life both in the family and in the whole civic
community through the improvement of customs and institutions; he expresses through his
works the great spiritual experiences and aspirations of men throughout the ages; he
communicates and preserves them to be an inspiration for the progress of many, even all
mankind. (Gaudium et Spes 53)

- the whole collection of practices beliefs convictions and institutions by which of people
finds and expresses its collective identity. (Bishop Robert Barron on Evangelizing Culture)

Religion - The moral virtue by which a person is disposed to render to God the worship and
service he deserves. It is sometimes identified with the virtue of justice toward God, whose
rights are rooted in his complete dominion over all creation. Religion is also a composite of all
the virtues that arise from a human being's relationship to God as the author of his or her being,
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even as love is a cluster of all the virtues arising from human response to God as the destiny of
his or her being. Religion thus corresponds to the practice of piety toward God as Creator of the
universe. (Etym. probably Latin religare, to tie , fasten, bind, or relegere, to gather up, treat with
care.) (Catholic Dictionary)

Poverty - the state of one who lacks a usual or socially acceptable amount of money or material
possessions. (Merriam-Webster Dictionary)

- based on Republic Act 8425 or the Social Reform and Poverty Alleviation Act
enactedon December 11, 1997, among those considered poor were individuals and families
who earn below the poverty threshold inability to meet basic needs or “minimum basic needs ”to
survive. (National Economic and Development Authority of the Philippines)

--------------------------------------------------------------------------------------------------------------------

Dialogue with Culture

I. STUDY (Questio)

Directions: Enlightened by the vocabulary section, share your own definition and experience of
dialogue and culture.

What is Dialogue?
It is our way of expressing ourselves into others and we uses this to communicate with each
other and share some thoughts in everything.

a. Enumerate 3 experiences of dialogue in your life. Classify each according to the level of
dialogue as suggested by the document Dialogue and Proclamation.
 My experience of human level of dialogue was when I’m talking to my friend
and we share some thoughts about what life is, talking about our own battles in
our life.
 The second level of dialogue attitude respect and friendship, my experience in
here was when my mother talk to me and my brother about what future would
us take. We are exchanging thoughts and life and the level of respect to our
own opinion was there.
 The third level of dialogue the context of religious plurality, my experience here
was that time when I join the leadership program of CIBI program. We are from
the beginning a strangers but days go by we are forming a dialogue little by little
the respect of each thoughts on how conduct the activities was there. As a
group we all have different ideas but with a good dialogue we come up with the
perfect plan.

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 b. Why is dialogue important?
Dialogue is important because without it the world will be in chaos it may
lead into misunderstandings of everyone. Without it we can’t express ourselves to others.
No one in this world would think that dialogue is not important even in the deaf people
they make a way n how to communicate so that everyone can understand then and hear
what they want to portray. So dialogue is very important we just need to use it well for us
to be respected and respect others. We need to know what the real essence of using a
dialogue is, if we just use it for nothing like using hurtful words just to hurt others it is okay
for you to just shut your mouth and contemplate if you’re doing the good thing.

What is Culture?
In the general sense refers to all those things which go to the refining and developing of man’s
diverse mental and physical endowments. Culture is one of our life with it help us to know our
self more.

a. Enumerate 4 cultural learnings which is influenced by family, church, friends, and locality.
 Culture of family here our family mould us to be the better version of our self they
was our first fan of our life they may scold us but we all know that they just do it
because they want us to be lectured of what is right in life.
 Culture if church, the church helps us to come closer to God. It helps us to be
more religious in life and find seek God in our everyday living. Church put God in
our heart and enlightens our life with the presence of God in our life.
 Culture of friend, sometimes we found our self secure when we are with them,
they mould us sometimes to be strong in facing difficulties in life, they show to us
how to go out from our comfort zone. Friends are people who will be always with
you when you are down but be careful of choosing a friend.
 Culture of locality, here it mould us to be a human that has the attitude of helping
each other in down turns. It also help us to be strong because sometimes they are
the people who will turn us down because sometimes they are envious of what
others have in life and we cannot escape from that.

b. Are all these cultures morally right and easily adaptable?

Yes it is morally right because we are gaining learning from it, it adds to our
knowledge and understanding of what is life. Every day was a new lesson or knowledge
from me I always learn from people that I encounter in life some of them was a good one
and some are just a regret why I waste my time on them. From the very beginning of our
life those cultures are with us, it has been always with us. When we are baby our parents
thought us manners and attitude of being a good person to others when we grow up we
found our friends and God with us. Adaptable because it is not that hard to learn the
things that other do people now can easily jam themselves into the molds of others
made. People nowadays can easily adapt others culture because we use the word
respect and understanding on our lives.
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 II. RESEARCH (Objectio)

Directions: Read and explore the notions concerning culture. Answer the questions at the end of
each discussion.

Globalization offers a great opportunity for people to meet across the globe. It makes the
products and services of other countries available in an international scale. This results to
migrations of people bringing alongside with them different cultures. These human migrations
are commonly caused by leisure and travel, work (such as Overseas Filipino Workers), and
refugee issues (such as Syrian Refugee Crisis). With these in mind, there is the inevitability to
have cultural interactions that paves way to learning or adapting other cultures, enculturation.

Enculturation is the process by which an individual learns the traditional content of a culture and
assimilates its practices and values. These enculturation can be subdivided into three levels:
acculturation, assimilation, and amalgamation. Although all three of these words refer to
changes due to contact between different cultures, there are notable differences between them.
(refer to table 1)

Table 1.0
Acculturation is often tied to Assimilation refers to the Amalgamation refers to a
political conquest or process through which blending of cultures, rather
expansion, and is applied to individuals and groups of than one group eliminating
the process of change in differing heritages acquire the another (acculturation) or one
beliefs or traditional practices basic habits, attitudes, and group mixing itself into
that occurs when the cultural mode of life of an embracing another (assimilation).
system of one group culture.
displaces that of another. e.g.OFW and Muslim co-
e.g. OFW and Muslim co- workers eating adobo
e.g. OFW does not eat pork workers eating pork adobo shawarma happily.
adobo anymore and Muslim and shawarma happily.
co-workers eating pork adobo
now.

With the influx of different cultures in one country, such as the USA, it becomes the melting pot
of cultures. Culture, therefore, easily becomes an object of change in order to survive. There are
two extreme attitudes that are born from this: culture-centrism and culture-relativism. Culture-
centrism is when one’s culture is seen as the center of the world, the norm for all cultures. All
cultures are then judged by this norm and are expected to conform to it. And, Culture relativism
is when all cultures are seen as relative, without distinction. This leads to failure to see truly
either one’s own culture or others, and inability to discern possible essential differences
between them.

page 4
1. Give one experience of learning a different culture. Were you fully able to accept that culture?
Why?
My aunt was an Iglesia she visit us and stay with us for a week and one time it
was dinner and our meal that day was DINUGUAN and it was late when my mom realize that
my aunt did not eat that kind of dish because it is a sin for them if they eat it. Then we just give
her a different dish that she can ate that time. I was able to accept her culture because I did not
see that it was wrong from the very beginning it was their culture as an Iglesia what we did is to
respect her and understand the situation. I accept it because it does not go beyond my thoughts
o what is wrong and right in this world. The best thing that we can do if we encounter that
situation again is to just put some respect and acceptance on what they are been preach by
their pastors.

2. What should be your attitude to people with different culture?

I should respect them because that what they deserve if they did not do wing to
us we should just let them be. I`m a person who does not really care about differences even
though it talks about culture, races and any other things that make someone different from
others. So for me I will accept them and give the respect that they want, because I know we are
all seeking for true respect, respect without a filter. I also believe in good karma so if I want to be
treated the way I want to I should do the same thing to others. If they did not go against your
principle in life just let them be they are who they are and we are who we are.
III. ANALYSIS (Sed contra)

Directions: Study the Catholic Church teachings on Dialogue with Culture. Describe and explain
your understanding as thoroughly as you can by answering the questions below.

The Catholic Church is a universal Church. The task of the Church is to proclaim the Gospel to
the whole world Mark 16:15, Mat 28:19-20. Our Christian faith began in Jerusalem reaching
Samaria, even up to the ends of the earth (Acts 1:8). Crossing boundaries, the Church
embraced even the non-Jews, the Gentiles. It is clear that every human person deserves to be
heard regardless of cultural or religious differences. Reciprocally, as Christians we also
deserves to be heard particularly in our proclamation of the story of Jesus Christ. How do we
proclaim the gospel then to people with different cultures? The Gospel, and therefore
evangelization, are certainly not identical with culture, and they are independent in regard to all
cultures. Nevertheless, the kingdom which the Gospel proclaims is lived by men who are
profoundly linked to a culture, and the building up of the kingdom cannot avoid borrowing the
elements of human culture or cultures. Though independent of cultures, the Gospel and
evangelization are not necessarily incompatible with them; rather they are capable of
permeating them all without becoming subject to any one of them. (Evangelii Nuntiandi 20)

In order to better understand the relationship of the gospel message and culture, one should
keep in mind the concept of borrowing the elements of human culture or cultures in a universal
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sense. For example, imagine how the virtue of respect is translated into action in different
cultures. In the Philippines, showing respect is shown through the gesture of pagmamano and
using the words, po at opo. In other cultures, respect is translated into action by bowing,
handshakes, and using of courteous words such as, sir and mam, etc. The same virtue of
respect but different cultural faces. This same thing applies in the relationship of the gospel
message and culture. The gospels message of salvation, love, charity, etc., must be seen into
different cultures independently from its translated action. As Christians this must be our attitude
to ensure that the gospel message is proclaimed and heard to people with different cultures.
This idea is what we call inculturation. The gospel must be inculturated in the people and that
Christ must find a home in the culture of the people. If culture is a way of life one has to be slow
in one’s judgment because culture mirrors the behaviour and belief system of a group of
peoples or community. The Gospel, then, has to purify a culture while culture has to enrich the
Gospel. There must be a mutual enrichment between the Gospel and culture, between faith and
culture. Again, the same gospel message but different manifestation.

However, in a strict sense, inculturation is the term that Catholic leaders and theologians have
used in recent decades to denote a process of engagement between the Christian Gospel and a
particular culture. The term is intended conceptually both to safeguard the integrity of the
Gospel and to encourage sensitivity to various cultural contexts. This applies especially to liturgy
(celebration of mass and sacraments). When the gospel already adapts a specific tradition in
the Catholic Church, inculturation of liturgy applies. It is the process whereby the texts and rites
used in worship by the local church are so inserted in the framework of culture, that they absorb
its thought, language, and ritual patterns — inculturation allows people to experience in liturgical
celebrations a ‘cultural event’ whose language and ritual forms they are able to identify as
elements of their culture”. You may understand this well by watching how the celebration of the
holy mass in other countries are so similar but not the same in matters of singing, dancing, etc.
Try to see how Africans sing and dance during the mass while maintaining the essential parts of
the mass. This is how the Church safeguard her own culture while crossing the boundaries of
other cultures—through the idea of inculturation.

Now it is fitting to ask this final question especially when we are to dialogue with other cultures.
As Christians what should be our attitude to culturally different people in a multicultural world?

One of the great stories in the Bible is the story of the Tower of Babel, Patten states that, “the
building of the Tower of Babel reflects humanity's pride and is subject to judgment; on the other
the scattering of the nations as a consequence represents the assertion of God that diversity is
within his purpose.” Here is an assurance that diversity is God’s gift to humanity.

God’s creation is good and with it comes man’s expression of his freedom in his constant search
for truth. Culture is a synthesis of each of the rays of truth that comes from God. As a Christian,
one must find the source of truth, who is God, in every culture. So he can grasp fully the true
image of the God; that is all that which is good, one, true, and beautiful. Therefore, Christians

page 6
must be able to see the light of truth, which that of Jesus Christ, in order to face the challenges
of multiculturality and multireligiousity.

1. Identify a culture. Enumerate what is true, good, and beautiful belonging to that culture.
Culture of the Filipinos being optimistic despite of this pandemic we never loses
our hope, we never forget to wear out smile on our faces no crisis that can take our beautiful
smiles. That’s the culture of Filipinos that I adore the most we always find a way on how to divert
our mind into a good thing. And we never forget to call for a help from God. The truth in here is
we never fake our intentions to make our fellow Filipino smile and give hope that everything will
be alright, we find the truth in having a faith that by the help of almighty Father we can overcome
this challenge. The good thing of having this kind of attitude is we never loses a single drop of
hope in our heart, we are full of hope because we know that God will always provide and protect
us. It was beautiful be one of those people who never loses their smile and hope despite of all
this problems because in the future no matter how hard the life would be I can always overcome
it because I believe in myself and I know God was there for me.

2. Does this culture correspond with the true, good, and beautiful that you believe as a human
person?
Yes, because that culture of ours was our strength to fight this battle of ours.
Being that positive in life helps a lot to us it gives as vides of we can do all things by believing
ourselves. It does correspond on my beliefs as a human because it not against my principles
life.
IV. Action (Respondeo)

Directions: Write a reflection journal answering the question, “As Christians what should be our
attitude to culturally different people in a multicultural world?” See the rubrics after the input.

According to Bishop Robert Barron, each culture is founded in these transcendental realities of
Truth, Goodness, and Beauty. And the unconditioned realities of truth, goodness, and beauty is
found always in God. And this God has a face, which that of Jesus Christ. Jn 14:6 Jesus
answered, “I am the way and the truth and the life. No one comes to the Father except through
me.”

Jesus said "I am the Truth" who is God himself. He is not like of the prophets that speak about
God, but instead God himself. This is the pattern that informs humanity in the deepest level, the
end of the search of God in the person of Jesus Christ. Any institution must be ordered finally to
this "search" of truth.

In goodness, God is the Good itself. He invites Israel, the people of God, to a life of holiness.
Jesus as "the way, and the life" brought the law to fulfillment. Jesus fulfills the law not by
determining what is right from wrong but by exhibiting the spirit of the law, which is to have
goodness. Every culture therefore must promote goodness.
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God is beauty itself. Beauty constitutes unity, harmony (consonance), and radiance all at once.
The beauty of humanity and the divine is seen and proven in the, Transfiguration of Jesus
Christ; Jesus as the reflection of the Father.

Jesus is the icon of the invisible of God. So Jesus can be the ground of Culture. Therefore as
Christians, we can find God in these cultures by looking for what are the unconditioned truth,
goodness and beauty through the spirit of dialogue.

Evangelizing culture is done through the spirit of dialogue. By dialogue, one is able to see the
context and beauty of God’s truth manifested in diversity. This is an attitude of respect and
friendship, which permeates or should permeate all those activities constituting the evangelizing
mission of the Church.

With this, a Christian will not compromise his or her faith nor offend one’s culture if done always
in the spirit of dialogue which is to find and share always what is true, good, and beautiful in
one’s culture.

REFLECTION JOURNAL
(As Christians what should be our attitude to culturally different people in a multicultural world?)

As a Christian we proclaim that we are a son and daughter

of God, so in this type of situation we must be the steward of spreading the word of God. What
really God wants the most? For me I think what he wants for us to be one despite of our
differences. Nowadays we are living in multicultural world what we must do is to give respect to
each and every one of us, giving a respect is the first step that we must do because without it
how can we understand them and for them to hear us out here we must apply to ourselves the
proper why of using dialogue for us to exchange some thoughts. We Christians must stand on
what is true in this world; we must stand as a role model of advocating the quality of equality in
this affair world. We must not say to them that they are wrong and we are right because from
the very beginning our mission was the same we only differ on the method on how we taught it.
We can never hide from the fact that people now tend to disregard the people that they think are
different from then this is the small thing that people did not realize that they are making a
border from being united. To share my story about facing differences in life, I think I never
experience being treated like I’m different, my experience was not actually about the culture it is
about how I see the deferent in me, I am the only one who outcast my own self to others. I
always thinking of do I really belong to this particular group? Is this really for me? I sometimes
think about how my appearance is compare to others these are the thing that keeps on running
on my mind. I know it was not helpful for me but I can`t just slept away those thoughts of mine.
For me to boost my confidence I do the thing that I want to do the most and it is enjoying my life
page 8
 and accepting who I am because in the end of the day I can never escape from the reality that
this is who I ‘am. Now my doubts in life are light than before I find the truth about myself that I
am unique and beautiful. What I’m saying here is we need first to accept our self before
anything else. It is not being selfish it is the step that we must step in. in conclusion we should
be neutral, not biased because we have our own perspective when it comes to our culture,
although we have different customs, unity is still our aim to have a peaceful nation. Bring born
as a Christian we`ve been taught that tactfulness is the ultimate character must we possessed
because I believe having a careful judgment regarding on our attitude to culturally different
people in multicultural world is the most appropriate way to do.

RUBRICS for the REFLECTION JOURNAL

Detailed sharing of an experience Reflection on the presence of God in Helpful tips on what others can learn
(Part I) – 40% the experience (Part II) – 40% from their sharing
(Part III) – 20 %

100 100 100

The sharing was very detailed.
Precise and clear words were used to
describe the action.
The student was very honest in
describing his or her feelings.
The content of the sharing was
EXCEPTIONAL and EXPRESSIVE.
The reflection clearly showed how the
student made sense of God’s presence
in their action.
The sharing showed a strong connection
of the experience to the understanding of
the value of faithfulness in the context of
Christian life.
Insight about the sharing was evident.
The reflection was EXCEPTIONAL.
The tips gave a clear way for the reader
to learn how to dialogue with culture.
They were encouraging and convincing.
The student shared what others can
learn from his experience and reflection.
The student gave two specific and
concrete actions that others can learn
from their sharing. The tips can also be
easily understood by the reader.

95
The sharing of experience was very
clear. Precise and clear words were
used to describe the action.
The student was very honest in
describing his feelings. The content of
the sharing was EXPRESSIVE.
95
The reflection clearly showed how the
students made sense of God’s presence
in the given action.
The sharing showed a connection of the
experience to the understanding the
context of how to dialogue with culture.
95
The tips gave a clear way for the reader
how to dialogue with culture.
They were specific and concrete. The
tips were well-described.
The student gave two things or actions
that others can learn from their sharing.

90
The sharing of experience was very
clear.
The student was very honest in
describing his feelings. Minimal minor
details were missing. However, the
experience was still clear.
90
The reflection clearly showed how the
students made sense of God’s presence
in the given action.
The sharing showed a connection of the
experience to the understanding the
context of how to dialogue with culture.
Minor lapses or misunderstanding might
be present in the reflection, yet the
reflection is still CLEAR.
90
The tips gave a clear way for the reader
how to dialogue with culture.
They were specific and concrete. The
tips were well-described. A few details
were missing.
The student gave two things or actions
that others can learn from their sharing.

85 85 85
The sharing was easy to follow and The reflection showed minor difficulties The tips gave a clear way for the reader
understand. or one-two major difficulties in making how to dialogue with culture.
sense of how God is present in the

page 9
A lot of minor details or one major
detail is missing in the sharing. Some
details of the action could have been
added to make the sharing more
expressive.
The sharing is ADEQUATELY
CLEAR AND ACCEPTABLE
80
The sharing was easy to follow and
understand.
A lot of minor details or few major
details were missing in the sharing.
Some details of the action could have
been added to make the sharing
more expressive.
75
The sharing of experience was too
general. The description of the
experience was limited and lacks
major details.
65
No experience of doing an action
was shared. The lack of experience
is not given a good reason.
action.
The student tries to draw a connection
but commits minor misunderstandings or
one-two major misunderstanding.
Despite these, the reflection is still
ADEQUATELY CLEAR and
ACCEPTABLE
80
There was a clear attempt to connect the
reflection to the experience. However, a
lot of minor or major misunderstandings
were committed.
Despite these, the reflection is still
ACCEPTABLE.
75
A general reflection was shared but
there was a little or no attempt to make
sense of the action in relation to the
context of how to dialogue with culture.
65
A general reflection was shared but
there was no attempt to make sense of
the action in relation to the context of
how to dialogue with culture.
Tips were specific and concrete.
80
The tips were too general. However,
there was an attempt to properly connect
the tips to the reflection.
The student gave only one thing or
action that others can learn from their
sharing.
75
The tips/s to the reader was/were too
general. The student tried to encourage
how to dialogue with culture.
65
The writer failed to share specific
things or actions that others can learn
from their sharing.
page 10
Name: Ann Charmin B. Brusola
Course & Block: 2FM
Subject: IO RE 04 - Living the Christian Vision in the Contemporary World
Output: #2 Dialogue with Religion
Instructor/Professor:

I. STUDY (Questio)

Directions: Enlightened by the vocabulary section, share your own definition and experience of
religion.

What is Religion?

a. What are your thoughts about your religion?

For me I belong to a religion that equally matter we believe that God exist and
we believe that God will provide and give. Catholic for me for what I know is the only religion
that accepting everyone even though you are from other religion. Catholic thought us that
even though we suffer from lots of hurdles in life we must always ask for God to give us
mercy and hope that we can surpass those challenges.

b. Enumerate challenges/experiences that you may be struggling to follow in your religion?

Why?
Sometimes I question my faith in Him, I sometimes blame Him, and I always
asking him why does He`s always giving me a challenges that sometimes I can’t figure out how
can I overcome it. But when I reconcile and deepen my thoughts and think of a wonderful events
that happen in my life I feel ashamed by blaming Him that he`s always giving me a hard time in
life. I realize that I am the only one who makes my life difficult, I`m not doubting Him I`m
doubting myself.
RESEARCH (Objectio)

Directions: Read and explore the notions concerning religion. Answer the questions at the end
of each discussion.

One can understand that man in his heart has deepest thirst to answer the questions about
God. From ancient times down to the present, there is found among various peoples a certain
perception of that hidden power which hovers over the course of things and over the events of
human history; at times some indeed have come to the recognition of a Supreme Being, or even
of a Father. (Nostra Aetate 2) Looking for answers, man organize and share this restless search
of the divine bringing birth to religion. In fact, all of us have longing in for these questions, “Men
expect from the various religions answers to the unsolved riddles of the human condition, which
today, even as in former times, deeply stir the hearts of men: What is man? What is the
meaning, the aim of our life? What is moral good, what is sin? Whence suffering and what
purpose does it serve? Which is the road to true happiness? What are death, judgment and
page 11
retribution after death? What, finally, is that ultimate inexpressible mystery which encompasses
our existence: whence do we come, and where are we going?” (Nostra Aetate 1)

In a broad sense religions in the world can be classify into two categories: monotheism and
polytheism. Today, major religions from the past still dominate the world population. These
religions are Judaism, Christianity, Islam, Hinduism, and Buddhism. Likewise, other religions
found everywhere try to counter the restlessness of the human heart, each in its own manner,
by proposing "ways," comprising teachings, rules of life, and sacred rites. (Nostra Aetate 2)

Judaism - the commonality with Christianity is so great. In fact it is the root, as in the inter-
relatedness of the New Testament and Old Testament. Indeed, the Church believes that by His
cross Christ, Our Peace, reconciled Jews and Gentiles. making both one in Himself. All should
see to it, then, that in catechetical work or in the preaching of the word of God they do not teach
anything that does not conform to the truth of the Gospel and the spirit of Christ. (Nostra Aetate
2)

Islam - is an Abrahamic, monotheistic religion teaching that there is only one God, and that
Muhammad is a messenger of God. Commonalities with Christianity are significant importance
of Mary and their way of peace.

Hinduism - men contemplate the divine mystery and express it through an inexhaustible
abundance of myths and through searching philosophical inquiry. They seek freedom from the
anguish of our human condition either through ascetical practices or profound meditation or a
flight to God with love and trust. (Nostra Aetate 2)

Buddhism - in its various forms, realizes the radical insufficiency of this changeable world; it
teaches a way by which men, in a devout and confident spirit, may be able either to acquire the
state of perfect liberation, or attain, by their own efforts or through higher help, supreme
illumination. (Nostra Aetate 2)

This reality of living with different religions is a challenging issue not only for Christians but to all
people who search for God. This may result to conflicting truth-claims of the world’s different
religions. Joseph Runzo outlines six possible responses to the conflicting truth-claims of the
world’s religions:

1. Naturalism holds that all religions are mistaken.

2. Religious Exclusivism maintains that only one world religion is correct and all the
others are mistaken.

3. Religious Inclusivism contends that only one world religion is fully correct but others
contain some of the truth of the one correct religion.

page 12
 4. Religious Subjectivism claims that each world religion is correct in the sense that it is
good for those who adhere to it.

5. Religious Pluralism asserts that ultimately all world religions are correct, each offering
a different salvific path and partial perspective on a single transcendent reality.

6. Religious Relativism argues that at least one, and probably more than one, world
religion is correct and that the correctness of a religion is relative to the world-view of its
community of adherents.

1. What is your attitude towards different religion? Explain.

I`m believing on my principles in life and it is to respect and accept because we
can`t never change the reality in this world. I ‘am that person who does not interfere in other
business so respect was the only this that I can give and to understand why they believe on that
way, because I know our mission is the same after all we are just different on how to ask for
God forgiveness and mercy. My attitude was neutral and not biased.
2. Among the Joseph Runzo’s six possible responses to the conflicting truth-claims of the
world’s religions in which category does your religion belong? Why?
The number 5 I guess because Catholic does not see other religion as wrong
from what Catholic is. Catholic know that we are all the same with our mission to God may be
we differ on a way of how we express ourselves but the mission itself are all the same. Catholic
stand as what is right so it believes that everything in this world was made by God so we are all
equal in the eyes of God. So we have no right to say that we are right and the others are wrong.

III. ANALYSIS (Sed contra)

Directions: Study the Catholic Church teachings on Dialogue with Religion. Describe and
explain your understanding as thoroughly as you can by answering the questions below.

What must we do as Christians? Do we stop preaching out of respect for other religions? How
do we evangelize? These questions are essentially answered by the proper understanding of
Dialogue and Proclamation. If by dialogue we mean, not only reciprocal communication and as
an act of friendship but means all positive and constructive interreligious relations with
individuals and communities of other faiths which are directed at mutual understanding and
enrichment", in obedience to truth and respect for freedom. (Dialogue and Proclamation 9)
Therefore, in interreligious dialogue, the focus is not the differences but the things that can be
agreed upon. For example, A Christian and a Muslim agrees with the idea of monotheism and
the importance of Mary, the mother of Jesus Christ. With this kind of dialogue, a Christian will
not deny his or her faith but even proclaim it with peoples of different religion without conflict.

As Christians, we share the mission of spreading the good news, the story of Jesus, to the
world, to other people of different culture and religion. This is what we called, Proclamation.
Proclamation is the communication of the Gospel message, the mystery of salvation realized by
page 13
God for all in Jesus Christ by the power of the Spirit. It is an invitation to a commitment of faith in
Jesus Christ and to entry through baptism into the community of believers which is the Church.
This proclamation can be solemn and public, as for instance on the day of Pentecost (cf. Ac 2:5-
41), or a simple private conversation (cf. Ac 8:30-38). It leads naturally to catechesis which aims
at deepening this faith. Proclamation is the foundation, centre, and summit of evangelization.
(Dialogue and Proclamation 10). When we speak of the story of Jesus, either in dialogue or
proclamation, we fulfill our mission, the mission of the Church to preach the gospel to the world.
But in a strict sense, the idea of dialogue limits proclamation in order to avoid becoming
imposing to other people with different background than ours. Rather, in the spirit of dialogue,
we are able to proclaim the good news to the world by becoming welcoming and being
welcomed by other religions and cultures.

Interreligious dialogue and proclamation, though not on the same level, are both authentic
elements of the Church's evangelizing mission. Both are legitimate and necessary. They are
intimately related, but not interchangeable: true interreligious dialogue on the part of the
Christian supposes the desire to make Jesus Christ better known, recognized and loved;
proclaiming Jesus Christ is to be carried out in the Gospel spirit of dialogue. The two activities
remain distinct but, as experience shows, one and the same local Church, one and the same
person, can be diversely engaged in both. (Dialogue and Proclamation 77)

What is, therefore, teaching of the Church in regards to the conflicting truth-claims of different
religions? In the document Declaration on the Relation of the Church to Non-Christian Religions,
Nostra Aetate, the Church is doing her duty to evangelize and dialogue focusing on what men
have in common and what draws them to fellowship. The document is living out the spirit of
dialogue in its fullest sense. Therefore, the Church stands is this, the Catholic Church rejects
nothing that is true and holy in these religions. She regards with sincere reverence those ways
of conduct and of life, those precepts and teachings which, though differing in many aspects
from the ones she holds and sets forth, nonetheless often reflect a ray of that Truth which
enlightens all men. Indeed, she (the Church) proclaims, and ever must proclaim Christ "the way,
the truth, and the life" (John 14:6), in whom men may find the fullness of religious life, in whom
God has reconciled all things to Himself. (Nostra Aetate 2) It falls under the religious inclusivism
category of Joseph Runzo six possible responses to the conflicting truth-claims of the world’s
religions in a broad sense.

1. What is the Catholic Church stand on conflicting truth-claims among world religions? Explain.
The church apply to themselves the proper way of using in life, with it they can
communicate well and exchange thoughts about what was in their religion. With this both
religion can now respect each other because they communicate well and listen to each other.
The church are keep on spreading the word of God and what was His life before

2. What is the relationship of Dialogue and Proclamation? Explain.

It is the way of the Catholic to spread the gospel of God without going beyond
the other culture as well. They are both a way on how to communicate with others dialogue is
page 14
we uses our voice to make Jesus known to everyone and proclamation is here we carried out
the gospel of God from the help of proper dialogue. It is related because if one of them is
missing, spreading the gospel of God may be difficult to us.

IV. Action (Respondeo)

Directions: Write a reflection journal answering the question, “As Christians, how should we
proclaim our faith towards people of other religion?” See the rubrics after the input.

There exist different forms of interreligious dialogue. It may be useful to recall those mentioned
by the 1984 document of the Pontifical Council for Interreligious Dialogue(17). It spoke of four
forms, without claiming to establish among them any order of priority:

a) The dialogue of life, where people strive to live in an open and neighborly spirit, sharing their
joys and sorrows, their human problems and preoccupations.

b) The dialogue of action, in which Christians and others collaborate for the integral
development and liberation of people.

c) The dialogue of theological exchange, where specialists seek to deepen their understanding
of their respective religious heritages, and to appreciate each other's spiritual values.

d) The dialogue of religious experience, where persons, rooted in their own religious traditions,
share their spiritual riches, for instance with regard to prayer and contemplation, faith and ways
of searching for God or the Absolute.

Dialogue, therefore, happens in all aspects of life. After all, we all have our human joys and
pains, progress and freedom, existential questions, and spiritual experiences to share with. With
these in common, there is always a room and chance for dialogue and proclamation of our
Christian faith.

However, there also exists obstacles to interreligious dialogue that is found in both parties (the
Christian and the non Christian). This is according to the document Dialogue and Proclamation
51:

a) Insufficient grounding in one's own faith.

b) Insufficient knowledge and understanding of the belief and practices of other religions,
leading to a lack of appreciation for their significance and even at times to misrepresentation.

d) Socio-political factors or some burdens of the past.

e) Wrong understanding of the meaning of terms such as conversion, baptism, dialogue, etc.
page 15
f) Self-sufficiency, lack of openness leading to defensive or aggressive attitudes.

g) A lack of conviction with regard to the value of interreligious dialogue, which some may see
as a task reserved to specialists, and others as a sign of weakness or even a betrayal of the
faith.

h) Suspicion about the other's motives in dialogue.

i) A polemical spirit when expressing religious convictions.

j) Intolerance, which is often aggravated by association with political, economic, racial and
ethnic factors, a lack, of reciprocity in dialogue which can lead to frustration.

k) Certain features of the present religious climate, e.g., growing materialism, religious
indifference, and the multiplication of religious sects which creates confusion and raises new
problems.

Many of these obstacles arise from a lack of understanding of the true nature and goal of
interreligious dialogue. These need therefore to be constantly explained. Much patience is
required. It must be remembered that the Church's commitment to dialogue is not dependent on
success in achieving mutual understanding and enrichment; rather it flows from God's initiative
in entering into a dialogue with humankind and from the example of Jesus Christ whose life,
death and resurrection gave to that dialogue its ultimate expression. (Dialogue and
Proclamation 53)
REFLECTION JOURNAL
As Christians, how should we proclaim our faith towards people of other religion?

As a Christian we should be tactful and be careful of our judgment

against them. We should show to them who is Jesus and why we are should spread His gospel,
in order for us to achieve that goal we need to use the proper dialogue in communicating to
different religion. In proper dialogue we are expressing what our motive to them and it is to tell to
them that we must see God first. We should tell to them the story of Jesus and how God change
our life from being a mess to a young and brave man, we should also share our own story about
how the words of God made us stronger on our battles in life. We should put ourselves on their
position for us to ask our self what should we do that can catch their attention and to let God go
to their life. I think the best way that we should do is to tell our own story and how we suffer and
how God help us, with that they can realize that God really exist. I know it is difficult to us
because everyone has their own perspective and beliefs in life; it is hard sometimes to
understand them but if we just open our heart and widen our thoughts in life talking to them was
not be difficult because there is an understanding on us. As Christian we are the image of God
so if we do a good thing on them they can picture God on us.

page 16

Detailed sharing of an experience
(Part I) – 40%
100
The sharing was very detailed.
Precise and clear words were used to
describe the action.
The student was very honest in
describing his or her feelings.
The content of the sharing was
EXCEPTIONAL and EXPRESSIVE.
95
The sharing of experience was very
clear. Precise and clear words were
used to describe the action.
The student was very honest in
describing his feelings. The content of
the sharing was EXPRESSIVE.
90
The sharing of experience was very
clear.
The student was very honest in
describing his feelings. Minimal minor
details were missing. However, the
experience was still clear.
85
The sharing was easy to follow and
understand.
A lot of minor details or one major
detail is missing in the sharing. Some
details of the action could have been
added to make the sharing more
expressive.
The sharing is ADEQUATELY
CLEAR AND ACCEPTABLE
80
The sharing was easy to follow and
understand.
A lot of minor details or few major
details were missing in the sharing.
RUBRICS for the REFLECTION JOURNAL
Reflection on the presence of God in
the experience (Part II) – 40%
100
The reflection clearly showed how the
student made sense of God’s presence
in their action.
The sharing showed a strong connection
of the experience to the understanding of
the value of faithfulness in the context of
Christian life.
Insight about the sharing was evident.
The reflection was EXCEPTIONAL.
95
The reflection clearly showed how the
students made sense of God’s presence
in the given action.
The sharing showed a connection of the
experience to the understanding of the
context of how to dialogue with religion.
90
The reflection clearly showed how the
students made sense of God’s presence
in the given action.
The sharing showed a connection of the
experience to the understanding of the
context of how to dialogue with religion.
Minor lapses or misunderstanding might
be present in the reflection, yet the
reflection is still CLEAR.
85
The reflection showed minor difficulties
or one-two major difficulties in making
sense of how God is present in the
action.
The student tries to draw a connection
but commits minor misunderstandings or
one-two major misunderstanding.
Despite these, the reflection is still
ADEQUATELY CLEAR and
ACCEPTABLE
80
There was a clear attempt to connect the
reflection to the experience. However, a
lot of minor or major misunderstandings
were committed.
Helpful tips on what others can learn
from their sharing
(Part III) – 20 %
100
The tips gave a clear way for the reader
to learn how to dialogue with religion.
They were encouraging and convincing.
The student shared what others can
learn from his experience and reflection.
The student gave two specific and
concrete actions that others can learn
from their sharing. The tips can also be
easily understood by the reader.
95
The tips gave a clear way for the reader
how to dialogue with religion.
They were specific and concrete. The
tips were well-described.
The student gave two things or actions
that others can learn from their sharing.
90
The tips gave a clear way for the reader
how to dialogue with religion.
They were specific and concrete. The
tips were well-described. A few details
were missing.
The student gave two things or actions
that others can learn from their sharing.
85
The tips gave a clear way for the reader
how to dialogue with culture.
Tips were specific and concrete.
80
The tips were too general. However,
there was an attempt to properly connect
the tips to the reflection.
The student gave only one thing or
page 17
Some details of the action could have
been added to make the sharing
more expressive.
75
The sharing of experience was too
general. The description of the
experience was limited and lacks
major details.
65
No experience of doing an action
was shared. The lack of experience
is not given a good reason.
Despite these, the reflection is still
ACCEPTABLE.
75
A general reflection was shared but
there was a little or no attempt to make
sense of the action in relation to the
context of how to dialogue with religion.
65
A general reflection was shared but
there was no attempt to make sense of
the action in relation to the context of
how to dialogue with religion.
action that others can learn from their
sharing.
75
The tips/s to the reader was/were too
general. The student tried to encourage
how to dialogue with culture.
65
The writer failed to share specific
things or actions that others can learn
from their sharing.
page 18
Name: Ann Charmine B. Brusola
Course & Block: 2FM
Subject: IO RE 04 - Living the Christian Vision in the Contemporary World
Output: #3 Dialogue with Poverty
Instructor/Professor:

I. STUDY (Questio)

Directions: Enlightened by the vocabulary section, share your own definition and experience of
poverty.

What is Poverty?

a. What are your experiences of poverty? Give three.

 when I was in elementary and it was our Christmas party that time and of course
there will be an exchanging of gifts, but that tine what I just bring was my extra
notebooks and pencil because my mom did not have an extra money to buy for my
exchange gift, she just let me join the party because she does not want me to be
sad.
 When I was in high school we experience more financially problems because there
are lots of liabilities that my parent should pay. We experience making “utang” to
sari sari store because our money that time is very short to sustain our needs. But
we always overcome it because that time we are all fighting and believing that
everything will not stay as it is.
 Now here in collage there was a problem that happen to s my father left us and
now it is only my mother who`s sustaining our needs. That time when I was in 1st
year second sem we really don`t have a money for my tuition fee so my mother
decided to lend some money from my uncle, aunt and grandmother. She don`t
want me to stop from studying so she really find a way on how I continue my
study. I am so proud of her.
b. What are your plans to alleviate your experiences of poverty?
What I am going to do is to always aim high and believe that everything
will be all right and come back to normal. I should strengthen my faith and be brave
enough the face all problems that may happen in the future. I should always be positive
in life that this is not my end I will rise and meet may goals in life. Being positive in life will
help you be successful in the near future.

II. RESEARCH (Objectio)

Directions: Read and explore the notions concerning poverty. Answer the questions at the end
of the discussion.

page 19
Poverty is multifaceted. It pertains to something that one must essentially have in order to
function holistically as a human person. It may assume the common face of material poverty. Or
the rapid cases of spiritual poverty among teenagers resulting to suicide.

The most easily spotted face of poverty is the material or economical poverty. Based on
Republic Act 8425 or the Social Reform and Poverty Alleviation Act enacted on December 11,
1997, among those considered poor were individuals and families who earn below the poverty
threshold inability to meet basic needs or “minimum basic needs to survive.” In order to be
determined economically poor a poverty threshold is determined by the government.

How is poverty measured? The poverty threshold is the amount of income that can best meet
the minimum food and other needs of an individual or family. Included that includes clothing,
light, water, home or rent, transportation and communications, health and education costs, and
much more. It is not a prescribed budget, but it simply describes or describes this amount the
money can buy the minimum basic needs. The government also uses it to estimate the number
of the poor and to assess the effectiveness of anti-poverty measures. In the Philippines, the
National Poverty Threshold in the first half of the year 2018, or January to June2018, is
PHP12,577 per Filipino or PHP2,096.20 per person per month PHP69.87 per person per day.

How many therefore is the poor in the Philippines? The number of poor corresponds to the data
of poverty incidence which refers to the share of the total population or the total number of
families earning less than the poverty threshold. In the Philippines the National Poverty
Incidence is in 2018 was 16.1 percent or four millions of Filipino families. Poverty incidence of
the whole population is 21 percent or 23.1 million individual Filipinos.

But Poverty is more than these poverty threshold and incidence statistics. Here are the six faces
of poverty:

Social Poverty - includes people groups that are undervalued and have few rights. Oftentimes,
social poverty is easiest to spot when we look for people who have been silenced—they have
no say and their rights are minimized. They are often oppressed and thought of as insignificant.

Educational Poverty - Hundreds of millions of children lack education and that creates lack of
options. Education equals knowledge, skills, and training, so when education is not available,
families get trapped in the cycle of poverty for generations. Steady employment and income can
be difficult to find and a person’s basic needs can’t be met. Lack of education also makes
children more vulnerable to exploitation or abuse.

Health Poverty - may sound strange, but when a person is unhealthy it is difficult to hold down a
job and develop positive relationships. Physical and emotional health is the basis for our ability
to work, play and be in relationship with others.

page 20
Spiritual Poverty - can be summed up by the word “hopelessness.” Oftentimes, people in
poverty struggle with feelings of worthlessness and despair. Children are especially vulnerable
to these emotions and the message of despair poverty sends.

Environmental Poverty - physical surroundings play a large role in a person’s wellbeing.

Environmental factors include climate, housing options, land availability, water supply, insects
that carry disease, water-born illnesses, weather, drought, and much more.

Economic Poverty - half the world lives with a household income of less than $2.50 a day. This
level of poverty is the equal of slavery. People need an income level which allows them to
purchase what they cannot make or grow.

1. Based from the six faces/types of poverty, rate your own experience of poverty by making a
graph ranging from 0-10. 0 as lowest poverty experienced and 10 as highest poverty
experienced.

percent
8
7
6
5
4
3
2
percent
1
0

2. Below your graph, answer the question, in what type of poverty you are most poor now?
Why? What should you do to rise from this poverty?
The economic poverty because in our situation right now we have a les
income because only one in the family is working but even though that life is difficult we always
find a way on how we escape that we open a sari sari store for us to have a another income and
now we are raising a pigs for my studies and for my brother who will enter in college soon. What
I’m implying to say that we are the only one who can help ourselves from this poverty. We can
never always rely on the person who always helps us. We need to work hard and fight this
poverty because no one in this world wants to be poor. I should be more positive in life I need to

page 21
be positive for my family; I need to be show to them that we can win this over. I need to study
hard to make my mother proud and give her the life that she deserved.

III. ANALYSIS (Sed contra)

Directions: Study the Catholic Church teachings on Dialogue with Poverty. Describe and explain
your understanding as thoroughly as you can by answering the question below.

In economics, poverty simply means not crossing the poverty threshold line. And people above
it are not poor. If this is the case being poor has only one face but we all know that poverty
being multi-faceted is a bigger reality than that.

Saint Pope John Paul II said, “No one is so poor that he cannot give. No one is so rich that he
cannot receive.” Rich or poor, both are human beings, therefore has dignity. Its [the Church’s]
desire is that the poor should rise above poverty and wretchedness, and should better their
condition in life; and for this it strives. (Rerum Novarum 23)

Catholic Social Teaching on poverty has its foundation laid on human dignity not on its
economic nor social sphere. In RE 01 & 03, human dignity is something that can’t be taken
away. Catholic Social Teaching states that each and every person has value, are worthy of
great respect and must be free from slavery, manipulation and exploitation. We are created in
the image and likeness of God, Imago Dei.

St. Ambrose said, “It is not from your own possessions that you are bestowing aims on the poor,
you are but restoring to them what is theirs by right. For what was given to everyone for the use
of all, you have taken for your exclusive use. The earth belongs not to the rich, but to everyone.
Thus, far from giving lavishly, you are but paying part of your debt.” This idea echoes the
Catholic Social Teaching Principle of Universal Destination of Goods.

The Church preaches for us to be poor in spirit. Does this mean that the Church supports
material poverty? Of course not. It means simplicity in one’s actions towards material
possessions in order to better share the goods of the earth; and to live in excess and living
outside one’s means. “The Church’s love for the poor … is a part of her constant tradition.”
(CCC2444) This love is inspired by the Gospel of the Beatitudes, of the poverty of Jesus, and of
his concern for the poor. CCC 2444 “The Church’s love for the poor … is a part of her constant
tradition.” This love is inspired by the Gospel of the Beatitudes, of the poverty of Jesus, and of
his concern for the poor. In dialogue with poverty, material poverty is being addressed. On the
other hand, we aim to be poor spiritually (the beatitudes) in the sense that we should depend on
the providence of God, as he is the source of everything. And not act as if we do not need God
in our lives.

page 22
1. What is your understanding of the phrase, “It is not wrong to want to live better; what is wrong
is a style of life, which is presumed to be better when it is directed towards ‘having’ rather than
‘being’.” (Centissimus Annus 36 ?)
My understanding about that phrase is that must be contented of what we
have in life. We should value our life on which we are not on being anybody else. In this world
we need to value more the things that we have or the persons that we love us rather than
wanting more in life. Yes, wanting a better life was not wrong but we need to see the reality that
sometimes we cannot get the things that we want in life, the best way that we can do is to
accept that the world is sometimes unfair and sometimes it is on your side we need to wait for
the world to give what was really for us.
IV. ACTION (Respondeo)

Directions: Write a reflection journal answering the question, “As a Christian, how must one
dialogue with the poor?” See the rubrics after the input.

The joys and the hopes, the griefs and the anxieties of the men of this age, especially those who
are poor or in any way afflicted, these are the joys and hopes, the griefs and anxieties of the
followers of Christ. (Gaudium et Spes 1) This speaks of the mystical body of Church as
discussed in our discussion of the Spirituality of Communion. This means that these sufferings
(especially poverty) are also the pain of the Church. And by the virtue of the Principles of
Solidarity and Participation, we, the church, must walk together in alleviating our brothers and
sisters from poverty.

Living out the authentic mercy and compassion, the church must become, “a church bruised,
hurting and dirty because it has been out on the streets, rather than a church which is unhealthy
from being confined and from clinging to its own security.” (Evangeli Gaudium 49) This means
living out what Jesus Christ did. He does not only preach in his comfort zone but lived and
became one of us, in joys and hopes and in griefs and anxieties.

When doing outreach program to poor communities, do we feel like we are some kind of super
heroes that lifts them out of their sufferings? Is it all about me? Is it all about them? Remember
what Dialogue is all about. It does not only about one person, but the people who are engaging
in listening and speaking with each other. Therefore in your outreach programs as Legazpi-
Thomasians, go there and listen, care, talk, immerse, and learn? Dialogue with poverty is about
the “us”, the helper and the beneficiary; and the God who lets us remember that He is one with
the poor.

In engaging our dialogue with the poor, we must:

1. Our faith in Christ, who became poor and was always close to the poor and the outcast, is the
basis of our concern for the integral development of society’s most neglected members.
(Evangeli Gaudium 186)

page 23
 We imitate his preferential option for the poor. But not only that there must be the elements of
immersion, mercy, compassion, and empowerment.

2. We are the image and likeness of God. We are able to see God with the poor and they can
see God in us. Mt 25:35-36 For I was hungry and you gave me something to eat, I was thirsty
and you gave me something to drink, I was a stranger and you invited me in,I needed clothes
and you clothed me, I was sick and you looked after me, I was in prison and you came to visit
me.’

Truly I tell you, whatever you did for one

of the least of these brothers and sisters of mine, you did for me.’

3. We are to welcome them in our lives and let them welcome us. This shows friendship amidst
all the conditions of material poverty. Pope Francis: "Dialogue cannot be made in a laboratory. It
must be human, and if it’s human, it is with the mind, the heart and the hands."

REFLECTION JOURNAL
As a Christian, how must one dialogue with the poor?

As a son of God we are the image of God we need to show our mercy
to them, if we are fortunate what we can do is to feed the hungry and give water to the thirsty.
We should never turn them down because we Christian see poor one as a son of God also, they
was our brothers and sisters so we need to help them. If we show our mercy to them it will help
them to realize that God was always there for them, because sometimes because of poverty
they blame God of not helping them to escape the life that they have. Helping them is like
proving to them that there is a hope. We should talk to them heart to heart and hear them out,
give them advice in life that everything will not stay as it is. If we have extra money, food or etc.
we can give it to people who struggle in life wanting to have those things that we sometimes
throw if we did not need them anymore. We should welcome them in our lives because God did
not want any single human being left out in this world. We should introduce to them the church
and God because going into Gods arms would help them feel that they are not alone on their
battles in life.
RUBRICS for the REFLECTION JOURNAL

Detailed sharing of an experience Reflection on the presence of God in Helpful tips on what others can learn
(Part I) – 40% the experience (Part II) – 40% from their sharing
(Part III) – 20 %

100 100 100

The sharing was very detailed.
Precise and clear words were used to
describe the action.
The student was very honest in
The reflection clearly showed how the
student made sense of God’s presence
in their action.
The sharing showed a strong connection
of the experience to the understanding of
the context of how to dialogue with the
The tips gave a clear way for the reader
to learn how to dialogue with the poor.
They were encouraging and convincing.
The student shared what others can
learn from his experience and reflection.
The student gave two specific and

page 24
describing his or her feelings.
The content of the sharing was
EXCEPTIONAL and EXPRESSIVE.
95
The sharing of experience was very
clear. Precise and clear words were
used to describe the action.
The student was very honest in
describing his feelings. The content of
the sharing was EXPRESSIVE.
90
The sharing of experience was very
clear.
The student was very honest in
describing his feelings. Minimal minor
details were missing. However, the
experience was still clear.
85
The sharing was easy to follow and
understand.
A lot of minor details or one major
detail is missing in the sharing. Some
details of the action could have been
added to make the sharing more
expressive.
The sharing is ADEQUATELY
CLEAR AND ACCEPTABLE
80
The sharing was easy to follow and
understand.
A lot of minor details or few major
details were missing in the sharing.
Some details of the action could have
been added to make the sharing
more expressive.
75
The sharing of experience was too
general. The description of the
experience was limited and lacks
major details.
65
No experience of doing an action
poor
Insight about the sharing was evident.
The reflection was EXCEPTIONAL.
95
The reflection clearly showed how the
students made sense of God’s presence
in the given action.
The sharing showed a connection of the
experience to the understanding of the
context of how to dialogue with the poor
90
The reflection clearly showed how the
students made sense of God’s presence
in the given action.
The sharing showed a connection of the
experience to the understanding of the
context of how to dialogue with the poor
Minor lapses or misunderstanding might
be present in the reflection, yet the
reflection is still CLEAR.
85
The reflection showed minor difficulties
or one-two major difficulties in making
sense of how God is present in the
action.
The student tries to draw a connection
but commits minor misunderstandings or
one-two major misunderstanding.
Despite these, the reflection is still
ADEQUATELY CLEAR and
ACCEPTABLE
80
There was a clear attempt to connect the
reflection to the experience. However, a
lot of minor or major misunderstandings
were committed.
Despite these, the reflection is still
ACCEPTABLE.
75
A general reflection was shared but
there was a little or no attempt to make
sense of the action in relation to the
context of how to dialogue with the poor
65
A general reflection was shared but
there was no attempt to make sense of
concrete actions that others can learn
from their sharing. The tips can also be
easily understood by the reader.
95
The tips gave a clear way for the reader
how to dialogue with the poor.
They were specific and concrete. The
tips were well-described.
The student gave two things or actions
that others can learn from their sharing.
90
The tips gave a clear way for the reader
how to dialogue with the poor.
They were specific and concrete. The
tips were well-described. A few details
were missing.
The student gave two things or actions
that others can learn from their sharing.
85
The tips gave a clear way for the reader
how to dialogue with the poor.
Tips were specific and concrete.
80
The tips were too general. However,
there was an attempt to properly connect
the tips to the reflection.
The student gave only one thing or
action that others can learn from their
sharing.
75
The tips/s to the reader was/were too
general. The student tried to encourage
how to dialogue with.the poor
65
The writer failed to share specific
things or actions that others can learn
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was shared. The lack of experience the action in relation to the context of from their sharing.
is not given a good reason. how to dialogue with the poor

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