PRAY KA MUNA BAGO KA MAG CONTROL F
The Church’s Mission is patterned on Jesus’
mission
INTRODUCTION
Jesus' mission was to save that which was lost. This
salvation and good news was and is directed toward
every area of need, poverty, and problem of humanity.
By nature, man lives separated from God. He lives with a
great number of problems and misfortunes, urgently
needing the good news of the love and the grace and the
favor of Christ.
Jesus was convinced that He was able to fulfill his mission "salvation" means the action or result of deliverance
because God had anointed Him with the Holy Spirit.
One passage that speaks to us of Jesus' mission is found
in Luke 4:18-20. Luke 4: 16-20 ESV
Jesus rejected at NAZARETH
16 And he came to Nazareth, where he had been brought
up. And as was his custom, he went to the synagogue
on the Sabbath day, and he stood up to read.
17 And the scroll of the prophet Isaiah was given to him.
He unrolled the scroll and found the place where it
was written,
18 "The Spirit of the Lord is upon me, because he has
anointed me to proclaim good news to the poor. He
has sent me to proclaim liberty to the captives and
recovering of sight to the blind, to set at liberty those
who are oppressed
19 to proclaim the year of the Lord's favor"
20 And he rolled up the scroll and gave it back to the
attendant and sat down. And the eyes of all in the
synagogue were fixed on him. 21 And he began to say
to them, "Today this Scripture has been fulfilled in
your hearing.
JESUS’ MINISTRY WAS...
 LIBERATING
Liberation as a theme of Jesus' ministry is suggested by
the so-called programmatic speech. (Lk 4:18-20) The
gospel is a message of freedom and liberation the
ministry of Jesus was that of liberating captives. Prior to
becoming believers in Christ all people are enslaved to
sin. The Lord Himself quoted this Messianic prophesy
from the book of Isaiah (Is 61:1) — "The Spirit of the Lord
God is upon Me, because the LORD has anointed Me to
preach good tidings to the poor; He has sent Me to bind
up the brokenhearted, proclaim liberty to the captives,
and freedom to the prisoners" (Lk 4:18).
By the power of the Spirit, Jesus went about preaching
the "good news" of salvation through His name. Matthew
and Luke tell us that Jesus "went through one city and
village after another preaching and bringing glad tidings
of the kingdom of God- (Mt 4:23; Lk 1:10-11; 8:1). Those
who responded to Him in faith were forgiven of their sins,
set free from the bondage of guilt and sin, and their
broken hearts were mended — furthermore, a growing
liberation from all that bound them was now available to
them in Christ.
God's desire is to increasingly liberate believers from
bondage to their flesh, ungodly thinking and worldly
living in order that they may live a renewed and better
life. Liberation or freedom is an excellent description of
the biblical idea of salvation. In the Bible the word
from danger. In the Old Testament it tends to refer to the
escape of God's people from their enemies, and in
particular the escape of the nation of Israel from the
bondage of Egypt and Babylon. In the New Testament it
refers to deliverance from the power of evil from sin and
death.
In the ministry of Jesus, He announced the good news of
liberty for the captives and He achieved that liberty. It is
not a liberty from political oppression, as liberal
Christianity teaches,
rather it is liberation from a far more sinister bondage —
the demonic powers of darkness (Eph 6:12); they are our
real oppressors. It is not without significance that Jesus.
first miracle recorded in the gospel of Mark is "the casting
out of an evil spirit" (Mk 1:21-28).
Liberation theme is seen in Jesus' Ministry, it has always
been emphasized in his teachings (parables, sayings,
critiques) and practice (table fellowship, healings,
manner of relating).
 HOPE-BEARING
Jesus' teachings and practice as source of hope for the
suffering and the marginalized. Jesus didn't need to
invent a mission statement; he finds one ready-made in
the Old Testament. This passage suited his purposes
perfectly, to the extent that he says 'Today this Scripture
has been fulfilled in your hearing'. The promise of good
times no longer lay in the future; it was being fulfilled in
the present —'today' — and in his person. He is the Lord's
Servant of whom the book of Isaiah speaks. He is the one
anointed by the Spirit, the longed-for Messiah. So
echoing Isaiah, he promises good things to three groups
of people:
Good News to The Poor
The poor were those with few possessions and for whom
mere survival was a struggle: a day laborer, landless
tenant or beggar. But Jesus had a wider understanding
which included the poor in spirit, those who felt
wretched, had a low self-esteem, and found it difficult to
believe that anyone loved them. There was probably a
 PRAY KA MUNA BAGO KA MAG CONTROL F
considerable overlap between the materially poor and
the spiritually poor.
The good news Jesus brought is that God loves those who
are poor and also those who feel poor. This is a love
shown both in words, proclaiming the message of
salvation, and in deeds, helping the poor become less
poor, through a redistribution of wealth. Jesus frequently
urged the better off to give generously to those in need.
Sell your possessions, and give alms" (Luke 12:33); "sell
all that you own, and distribute the money to the poor
(Luke 18:22) o Recovery of Sight to the Blind
This servant passage which speaks of a 'light to the
nations'. There are several instances in the Gospels of
Jesus enabling blind people to see
(e.g. Mark 8:22-26; Mark 10:46-52; John 9:112). The
restoration of any of the senses is clearly life-
transforming.
Moreover, Jesus used sight as a metaphor for spiritual
perception: understanding the truth about himself, God
and the human condition (e.g. Luke 6:39, 10:23-24).
People who can see physically may be blind at a deeper
level. So he calls his religious opponents, the scribes and
the Pharisees 'blind guides', because they 'strain out a
gnat but swallow a camel.; they are obsessed with the
details of the law while neglecting the 'weightier matters
of the law*, justice and mercy and faith (Matthew
23:2324).
o Freedom for the Oppressed
The 'oppressed' are those who are pressed down and
therefore heavily laden. This takes many forms:
economic oppression (employers paying workers little or
nothing), mental oppression (stress caused by problems
and pressure in work) or religious oppression (rigid and
non-contextual imposition of religious laws to people,
directly imposing biblical laws to people at present and
biblical verses which are not properly interpreted).
Jesus brought freedom at all these different levels. He
promised his disciples: 'Come to me, all you that are
weary and are carrying heavy burdens, and I will give you
rest' (Matthew 11:28). Those whose lives he transformed
included Mary Magdalene, rid of the seven demons that
had tormented her (Luke 8:2); Zacchaeus, inspired to
refund those he had defrauded, which would help them
financially (Luke 19:8); and all who heeded his message
that the law was given for human welfare, not to trap and
imprison them (Mark 2:23-28).
Taken together, these four aspects of Jesus' ministry
amount to a demonstration of the Lord's favour. If the
poor, the captives, the blind and the oppressed are
receiving such blessing, they are receiving God's
goodness.
 INCLUSIVE
Jesus' teachings and practice as boundaryshattering,
inclusive, reaching out. These are suggested by his
parables, table practice, and healing ministry.
WHAT DID JESUS DO TO THE POOR AND OUTCAST OF
THE SOCIETY?
• He had compassion on a poor widow and raised
her only son from the dead, because this son was
the source of support for the widow's future.
• He healed the lepers, so they could return to
their work.
• He condemned the rich who exploited the poor,
especially the orphans and the widows.
• He chose to eat with sinners because they
needed to know that repentance and forgiveness
were available.
"The Spirit of the Lord is upon me, because he has
anointed me to proclaim good news to the poor."
The term for poor refers to those who are abjectly poor
or utterly destitute. The most common term for poor in
the Hebrew Bible ('ani) carries with it the notion of
economically poor, but it also suggests the idea of
oppression, exploitation and suffering.
Poverty and wealth are always about political, cultural
and economic relationships, and Jesus announces that he
will bring a new relationship to the poor. Jesus' choice of
biblical text acts as a declaration of purpose for his
ministry. The term good news first appears in Luke
associated with angelic announcements of the birth of
Jesus (1:19; 2:10). From then on, it is used to describe the
content of Jesus' ministry. The day after the synagogue
scene, Jesus uses "good news" to summarize the intent
of his ministry: "I must preach the good news of the
kingdom of God" (4:43). In three other places in Luke,
"good news- summarizes Jesus' ministry (8:1; 9:6; 20:1).
This is a very unique proclamation that finds definition in
the life and ministry of Jesus. It is "good news" that
radically changes the world. All who hear this good news
hear everything in life differently from that moment on.
When Jesus stands before the synagogue and announces
he will bring good news to the poor, he is effectively
saying that he will give them the opportunity to make
choices with their lives. The lives they live will now have
the option of relationship and participation in the
kingdom of God. This proclamation has enormous
potential power: The marginalized move into the center
of relationship with God. The silenced receive the voice
of prayer. The ignored have God's attention. The good
news should proclaim to people that they now have a
choice with their lives.
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The church's mission, and consequently our mission,
since we form part of the church, is to take the good news seeds fell among thorns, and the thorns grew up and
of the grace of Jesus Christ to this world full of needs,
problems, and misfortunes.
Like Jesus, we seek to be empowered by the
Holy Spirit; otherwise our ministry will be limited to just The Purpose of the Parables
human power and human efforts. Jesus was sent by his
Father "to proclaim good news to the poor ... freedom for
the prisoners and recovery of sight for the blind, to set
the oppressed free, to proclaim the year of the Lord's
favor" (Luke 4:18-19). And he says, speaking to his Father,
"As you sent me into the world, so I have sent them into
the world" (John 17:18).
The Mission Goal: Kingdom of God
Jesus often preached about the kingdom of God—but
what did he say about it? Did he describe peace and
prosperity, health and wealth, law, and order? Did he get
into details of a governmental organization?
Jesus did much of his teaching in parables. Telling tales of
familiar characters and activities was a favorite way for
ancient rabbis to hold an audience's attention while
illustrating an important moral point. Jesus often
packaged spiritual truths and lessons of faith into short,
relatable narratives known as parables. Parables appear
in both the Old and New Testaments but are more easily
recognizable in the ministry of Jesus. After many rejected
him as Messiah, Jesus turned to parables. These stories
were his way of explaining the attributes of God and
instructions for godly living inaccessible human terms.
And while Jesus also used sermons to communicate, his
use of the story holds a special place in his ministry and
teaching style.
Let’s begin with Matthew 13, the largest collection of
kingdom parables. Several times Jesus said, “The
kingdom of God is like…” and then he would tell a story.
Placed between the parable of the sower and its
explanation, there is a section of great importance in
which we see the disciples asking Jesus why He taught in
parables. This is an excellent question indeed. Why did
the Lord Jesus teach in parables rather than using plain
statements? We will explore Jesus’ answer to that
question in this lesson. First, let’s take a look at this
passage. Matthew 13:10-17. The Parable of the Sower
13 That same day Jesus went out of the house and sat
beside the sea. 2 And great crowds gathered about him,
so that he got into a boat and sat down. And the whole
crowd stood on the beach. 3 And he told them many
things in parables, saying: “A sower went out to sow. 4
And as he sowed, some seeds fell along the path, and the
birds came and devoured them. 5 Other seeds fell on
rocky ground, where they did not have much soil, and
immediately they sprang up since they had no depth of
soil, 6 but when the sun rose they were scorched. And
since they had no root, they withered away. 7 Other
choked them. 8 Other seeds fell on good soil and
produced grain, some a hundredfold, some sixty, some
thirty. 9 He who has ears,[a] let him hear.”
10 Then the disciples came and said to him,
“Why do you speak to them in parables?” 11 And he
answered them, “To you, it has been given to know the
secrets of the kingdom of heaven, but to them, it has not
been given. 12 For to the one who has, more will be
given, and he will have an abundance, but from the one
who has not, even what he has will be taken away. 13
This is why I speak to them in parables, because seeing
they do not see, and hearing they do not hear, nor do
they understand. 14 Indeed, in their case the prophecy of
Isaiah is fulfilled that says: “You will indeed hear but
never understand, and you will indeed see but never
perceive.” 15 For this people's heart has grown dull,
and with their ears, they can barely hear, and
their eyes they have closed, lest they should see
with their eyes and hear with their ears and
understand with their heart and turn, and I would
heal them.’
16 But blessed are your eyes, for they see, and your ears,
for they hear. 17 For truly, I say to you, many prophets
and righteous people longed to see what you see, and
did not see it, and to hear what you hear, and did not
hear it.
Jesus’ statement to the disciples in Matthew 13:11-12
implies a dual purpose to the parables. First, they were
intended to illustrate the “mysteries of the kingdom of
heaven” to those who are willing to hear. Jesus used
parables to teach profound truths about heavenly
realities in simple and thought-provoking ways. Jesus
used earthly stories to teach heavenly truths, but only
those who sought the truth were able to understand
them. Those who sought God would grasp the deeper
meaning, while the truth would be hidden from
unbelievers. Unwillingness on the part of the people to
receive Jesus' message of the kingdom was the reason
that He taught in parables. The truths of the kingdom of
God were heard by them but not understood. The truth
is hidden to those who don’t openly believe not listen.
This points to a great truth. God has given the people
every chance to accept the message of Jesus. His ministry
was attested by miracles. He offered the proper
credentials as the Messiah, yet they did not believe Him.
The realities of the kingdom, therefore, were not theirs
to know. The people who believed in Jesus as the
Messiah would understand the parables. They would
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comprehend the great truths of the kingdom of God.
They are to be understood spiritually
One of the most striking features of
Jesus' parables is how they reveal the nature of God. They
draw listeners and readers into a real and intimate
encounter with the living God who is Shepherd, King,
Father, Savior, and so much more.
Before the parable of the mustard seed, Jesus asked
rhetorically, “How shall we picture the kingdom of God,
or by what parable shall we present it?” (Mark 4:30).
The core of Jesus’ ministry (teaching and practice) is
summed up in the concept “Kingdom of God.” This is a
master symbol concretizing within the following
descriptive elements of the Kingdom:
1. Holistic: including the socio-political and
economic.
The parables of Jesus relate to us that the Kingdom is
Holistic. They encompassed all aspects of life including
social, political, economic aspects. These stories are
designed to communicate one central idea that reverses
a prevailing notion which is usually oppressive. They
invite us to have a transformed perception of society.
Jesus used these to call people to a new way of relating
to God and to one another. The parables of Jesus also
challenged the prevailing oppressive situation of his time
and invited people to an alternative lifestyle that can
result in a more humane society. In other words, the
parables were used by Jesus as tools for transformation.
One of the parables which relate to social and political
injustices is the Parable of the Weeds.
Matthew 13:24-30
The Parable of the Weeds
24 He put another parable before them, saying, “The
kingdom of heaven may be compared to a man who
sowed good seed in his field, 25 but while his men were
sleeping, his enemy came and sowed weeds[a] among
the wheat and went away. 26 So when the plants came
up and bore grain, then the weeds appeared also. 27 And
the servants[b] of the master of the house came and said
to him, ‘Master, did you not sow good seed in your field?
How then does it have weeds?’ 28 He said to them, ‘An
enemy has done this.’ So the servants said to him, ‘Then
do you want us to go and gather them?’ 29 But he said,
‘No, lest in gathering the weeds you root up the wheat
along with them. 30 Let both grow together until the
harvest, and at harvest time I will tell the reapers,
“Gather the weeds first and bind them in bundles to be
burned, but gather the wheat into my barn.”’”
There is a weed named darnel that closely resembles
wheat in the early stages of growth. There was no way to
determine which was wheat and which was darnel until
both had matured and it was time for the harvest. Then
the poisonous darnel had to be laboriously separated
from the wheat (Barclay, Commentary on Matthew
13:24-30).
• Just as both wheat and weeds grow together in a
field, there are both good people and evil
people in the world. Some people do God's work
in the world and some people do Satan's work.
• Just as it is difficult to distinguish the darnel from
the wheat, we cannot accurately determine who
is truly good and who is truly evil. With our
limited human understanding, an evil person
may appear to be good, and a good person may
appear to be evil.
• Just as the owner of the field prohibited his
servants from pulling up the weeds, it is not our
privilege to judge other people. That is God's
privilege alone.
• Just as the harvesters separate the weeds from
the wheat in the end, God will determine who is
truly good and who is truly evil at the final
judgment.
In this parable, Jesus warns us against substituting our
judgment for God's judgment. Our inability to see into
another person's heart, as well as our fears, jealousies,
and prejudices, prevent us from making accurate
judgments about other people. Only God knows all the
facts about a person. Even evil people have an
opportunity to repent until the time of death. We must
be tolerant of other people and leave the task of
judgment to God. God has a field, defined here as the
entire world. There is a divine meaning and purpose
being worked out here. God is guiding history and
mankind to an end that will fulfill His purpose.
Injustice shown in the Parable
His enemy came and sowed tares among the wheat: This
parable describes the work of an enemy who tried to
destroy the work of the man who sowed good seed in his
field. The enemy's purpose in sowing tares among the
wheat was to destroy the wheat. But the wise farmer
would not allow the enemy to succeed. Instead, the
farmer decided to sort it out at harvest time.
 We note that this parable clearly describes corruption
among the people of God. Just as in the previous parable,
the wheat represents the people of God. Some
corrupting influence is brought, and an influence that
may look genuine even as tares may resemble real
wheat.
 Now Jesus is beginning to show that the kingdom of
heaven, the church is not going to be a perfect
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representation, that there are going to arise within the
church, that which is not true, that which is not genuine,
that which is false, the tares will be there with the wheat. "at hand."
There will be that seed that falls on the stony ground.
There will be the seed that falls among thorns. There will
be those that will be unfruitful. In addition, as far as the
tares are concerned, they are even worth than those who
are unfruitful.
The parable in this context, we are reminded that God’s
timetable and ours are not the same, just as his ways and
his thoughts are above ours (Isaiah 55:8). What may
seem long to us is right away to God, for God will
provide justice on his timetable. God never gets tired of
hearing our pleas for justice. The Lord does not forget
when injustice has been done, and he will certainly
rectify it, though sometimes he waits until we have
persistently called upon his name before he acts. But
whether God intervenes immediately or seems to delay,
we can be sure that he will do what is right. This parable
calls on its hearers to pray persistently for justice for
themselves and for all people around the world because
God is ready and willing to hear the prayers of and for
those who suffer unjustly. And we would do well to
remember that prayer and action cannot be separated
2. Present and future: concerned about the here
and now and not just the after-life.
The parables are contextualized stories making it
relatable to people. Each of the parables offers a
suggested guide on how to live a righteous life patterned
to its moral and spiritual lessons. As we live out the
values, we are able to spread the Kingdom of God. In
other words, we attain entrance and experience the
Kingdom as we live out the spiritual truth being
compassionate, generous, caring, loving, and the like.
The question is when are going to do good? Is it now or
later? Entrance in the kingdom is not an aftermath or a
mere subsequence of living a righteous life. We do not
perceive goodness, justice, and righteousness for
compliance purposes only. The moment we do good and
able to live out a Christ-like life is the very moment we
have experienced the kingdom of God. The reward of
eternal life and eternal salvation will not start after-life
rather, it is continuous after-life.
Jesus assured us that the kingdom is "at hand."
In order to understand this, we must remember
that for many years prior to the coming of Jesus Christ,
the Jewish people had been expecting the Messiah and
the setting up of His kingdom. But this expectancy was
always projected into the distant future. It was a "hope
long deferred"! True, John the Baptist proclaimed: "The
kingdom of heaven is at hand" (Matt. 3:2); but the
context makes clear that he meant that the kingdom was
imminent, or coming in the near future. With Jesus,
however, the phrase "at hand" indicated that the
kingdom had actually arrived. For Him, the kingdom was
not something to be anxiously awaited, but was literally
3. Gift and task: God makes the kingdom a reality
and we are the instruments.
Stories are memorable. They are relatable. They are
easier to recall and share with others. For this reason,
very few stories ever end with “the end.” A great story
stays with you, and in the case of Jesus’ parables, many
of his listeners were still contemplating their application
well beyond their initial telling, often arriving at the
meaning of the message on their own, as opposed to
simply being told. The purpose of parables in Jesus
Christ's teaching was to focus the listener on God and his
kingdom. These stories revealed the character of God:
what he is like, how he works, and what he expects from
his followers. The Parable of the Talents is one of those
stories.
Matthew 25:14-30 ESV
The Parable of the Talents
14 "For it will be like a man going on a journey, who
called his servants[1] and entrusted to them his property.
15 To one he gave five talents,[2] to another two, to
another one, to each according to his ability. Then he
went away. 16 He who had received the five talents went
at once and traded with them, and he made five talents
more. 17 So also he who had the two talents made two
talents more. 18 But he who had received the one talent
went and dug in the ground and hid his master's money.
19 Now after a long time the master of those servants
came and settled accounts with them. 20 And he who
had received the five talents came forward, bringing five
talents more, saying, 'Master, you delivered to me five
talents; here I have made five talents more.' 21 His
master said to him, 'Well done, good and faithful
servant.[3] You have been faithful over a little; I will set
you over much. Enter into the joy of your master.' 22 And
he also who had the two talents came forward, saying,
'Master, you delivered to me two talents; here I have
made two talents more.' 23 His master said to him, 'Well
done, good and faithful servant. You have been faithful
over a little; I will set you over much. Enter into the joy of
your master.' 24 He also who had received the one talent
came forward, saying, 'Master, I knew you to be a hard
man, reaping where you did not sow, and gathering
where you scattered no seed, 25 so I was afraid, and I
went and hid your talent in the ground. Here you have
what is yours.' 26 But his master answered him, 'You
wicked and slothful servant! You knew that I reap where
I have not sown and gather where I scattered no seed?
27 Then you ought to have invested my money with the
bankers, and at my coming, I should have received what
was my own with interest. 28 So take the talent from him
and give it to him who has the ten talents. 29 For to
 PRAY KA MUNA BAGO KA MAG CONTROL F
everyone who has will more be given, and he will have an THE CHURCH IS MISIONARY BY NATURE
abundance. But from the one who has not, even what he
has will be taken away. 30 And cast the worthless servant
into the outer darkness. In that place, there will be
weeping and gnashing of teeth.'
Strong implications of the Parable of talent:
1. The parable teaches us that success is a product of our
work.
2. The Parable of the Talents teaches that God always gives clergy, and/or members of religious communities. It is
us everything we need to do what he has called us to do. the whole community of the baptized. And that
3. The Parable of the Talents shows that we will be held
accountable.
Salvation is both a give and a task, in order to fully
experience the fullness of the Kingdom of God, we are
enabled and empowered to work through radical
changes that will bring about peace, harmony, and
prosperity of God’s kingdom. The thought-provoking
message of the parables would make us realize to live out
the moral and spiritual values by using our Godgiven
talents in the service of God. This principle has been
strongly emphasized and communicated in the Parable of
Talents. As servants of Christ, we are called to be
productive. All of our health, money, time, and abilities
have come from Him, and we are tasked with putting
them to use to benefit the kingdom.
Church as the people of God
An integral part of the definition of Christianity is its being
a missionary. This has to be seen always as rooted in
God's love for humanity and creation which, at one point
in history, became very clear in the person and life of
Jesus.
The church is the instrument of God's continuous
redemptive-historical plan (4h. 3:711). God is
progressively manifesting his manifold wisdom to all of
the principalities and powers of this world "through the
Church". In addition to the special place that the church
has in God's plan of redemption, the Church also
occupies a special place in the heart and affection of the
Redeemer. Christ "loved the Church and gave himself for
her" (Eph 5:25); He even "obtained [her] with His own
blood" (Acts 20:28). Since the Church is so important, it
is imperative that we rightly understand what the Church
is all about and what she is doing. We, therefore, need to
be conscious of the Church's mission and do all we can to
contribute to the fulfillment of it.
The grace of Baptism, and specifically the anointing of
Confirmation, is to be enkindled so that the Gospel, so
sorely needed in our world today, can be heard
throughout our land and throughout the whole world.
Who or what is the Church? It is first and foremost
people. It is also an institution. But it is primarily a
community. THE Church IS US. A second major
ecclesiological principle adopted by the Second Vatican
Council is embodied in its teaching that the Church is the
PEOPLE OF GOD.
In other words, the Church is not only the hierarchy, the
community is marked by a rich diversity of gender, class,
education, social status, sexual orientation, race,
ethnicity and culture. It includes saints and sinners alike.
The Second Vatican Council, also called Vatican
II, (1962–65), 21st ecumenical council of the
Roman Catholic Church, initiated by Pope John
XXIII on January 25, 1959, as a means of spiritual renewal
for the Church and as an occasion for Christians
separated from Rome to join in a search for Christian
unity. Preparatory commissions appointed by the pope
prepared an agenda and produced drafts (schemata) of
decrees on various topics. The “Pastoral Constitution on
the Church in the World of Today” acknowledges the
profound changes humanity is experiencing and
attempts to relate the Church’s concept of itself and of
revelation to the needs and values of contemporary
culture.
One of the council's most important affirmations, the
Dogmatic Constitution on the Church, known by its Latin
title as Lumen gentium, declared that charisms, or gifts
of the Holy Spirit, are available to all the faithful, "of
every rank" (n. 12).
THE CHURCH AS PEOPLE OF GOD
Calling the Church, the People of God, as the council did,
means that we all have responsibility for its life and
mission.
The Catechism of the Catholic Church devotes a section
to describing the church with this image, and indicates
the characteristics of the People of God "that distinguish
it from all other religious, ethnic, political, or cultural
groups found in history", so that it does not belong to any
one of these groups. Membership of the People of God,
it says, comes not by physical birth but by faith in Christ
and baptism.
Here is the simplified implication of each paragraph:
Jew and Gentile Formed by the Spirit (781)
God wants to join individuals together to serve
Him in holiness. Therefore, He chose the
Israelites as His own people and made a
Covenant with them. This prepared for the New
 PRAY KA MUNA BAGO KA MAG CONTROL F
Covenant in Christ's blood, in which God called Jew and
Gentile into a race formed by the Spirit not by the flesh"
(Second Vatican Council).
Seven Characteristics of God's People (782)
Definite characteristics distinguish this People of God
from every other group in history:
• The People of God are not the property of any one,
people, or any group.
• Membership comes from faith in Christ and Baptism, and
not from physical birth
• This People is messianic; Christ shares with them His
anointing of the Spirit
• Their dignity is to be children of God because God's Spirit do so in various ways.
dwells in them.
• Their law is to love others as Christ loved them (Jn 13:34) ministry toward its own members and toward those
• Their mission is to be the "light of the world," a hope for outside, shares in Jesus’ threefold office of Priest,
the whole human race.
• Their destiny is the Kingdom of God, in time and eternity. bishops, priests and deacons exercise, within the Church,
The Three Offices of Christ (783-786)
Since Christ was anointed priest, prophet, and king, every at their sacramental ordination, all Catholic lay men and
member has these three offices and carries their
responsibilities.
• By Baptism believers are consecrated into a "holy
priesthood" (Heb 5:1-5).
• They share in Christ's prophetic office by adhering
unfailingly to the truths given to the saints.
• They share in Christ's royal office by serving the poor and bishops and clergy, “the faithful who by Baptism are
the suffering. "The sign of the cross makes kings of all
those reborn in Christ and the anointing of the Spirit
consecrates them as priests" (Pope Leo the Great).
THE THREE-FOLD MINISTRY OF CHRIST
The Israelites anointed their priests and kings with oil.
They spoke of their prophets as being anointed with the
spirit. Jesus, known as the Christ, the anointed one, fills
all three roles. According to Luke, at the outset of His
public ministry, Jesus read the scrolls of the prophet
Isaiah and claimed that the words referred to Him:
Luke 4:18
The Spirit of the Lord is upon me, because he has
anointed me
to bring glad tidings to the poor.
By our Baptism we are grafted onto and into Jesus Christ,
and are made partakers in the
divine nature. By virtue of our baptism, all members
of the faithful share in the triple mission of Christ: priest,
prophet,
and king. The Code of Canon Law and other documents
of the Church describe these roles as the Mission of
Sanctifying (Sacraments), the Mission of Teaching, and
the Mission of Ruling. These offices are part and parcel
of the ordained ministry: sacraments, preaching and
governance. But lay people too – as taught by the
Second Vatican Council in “Lumen Gentium” 31 and later
codified in the Code of Canon Law – also participate in
the priestly, prophetic, and kingly mission of Christ. They
According to Lumen Gentium, the Church, in its two-fold
Prophet and King, that is, it participates in Jesus’ ministry
to sanctify, to teach and to govern (see 10-13). While
the ministries of sanctifying, teaching and governing
through the power and authority bestowed upon them
women also share in this three-fold ministry of Christ.
Catholic lay men and women, by their baptismal and
confirmational character, are empowered, in Christ
through the Holy Spirit, to be priests, prophets and kings
and so come to share in the Church’s ministry of
sanctification, teaching and governing.
Lumen Gentium states that, in collaboration with their
incorporated into Christ, are placed in the People of God,
and in their own way share the priestly, prophetic and
kingly office of Christ, and to the best of their ability carry
on the mission of the whole Christian people in the
Church and in the world”. On the other hand, all of us,
even those who are handicapped, sick, elderly, or even
physically dead, are all living members of Christ’s Body,
the Church, and so we all have the privilege and even the
duty to exercise the ministries that Christ has shared with
us and is actually depending upon us to carry out. All lay
men and women say and do as members of Christ’s Body,
the Church, they do so as sharers in Christ’s threefold
ministry, and therefore they are speaking and acting
under the guidance and inspiration of the Holy Spirit.
But how do lay men and women exercise, in Christ, their
ministries of priest, prophet and king? In what ways do
they practically share in Jesus’ and the Church’s
ministries of sanctifying, teaching and governing?
 SHARING IN JESUS’ PRIESTLY MINISTRY
A priest is a mediator, or bridge, between God and
human beings. He offers sacrifice to God on behalf of all.
 PRAY KA MUNA BAGO KA MAG CONTROL F
Once a year on the Day of Atonement the Jewish high
priest went into the Holy of Holies in the Temple. There
he offered sacrifice to God to make up for his sins and the their example and also by their friendly and mind-
sins of the people.
The writer of the Letter to the Hebrews compared Jesus
to Melchizedek, a mysterious, superior priest in the Old
Testament who blessed Abraham. Jesus is the greatest
high priest. Because he is both divine and human, Jesus
is the perfect mediator. He is not only the perfect priest, SHARING IN JESUS’ GOVERNANCE/KINGLY MINISTRY
holy and sinless, but the perfect sacrifice.
Christ, as the Great High Priest, offered Himself in love as they became a nation. They longed for a Messiah who
an all-holy sacrifice to the Father. In so doing He
conquered sin and in rising He vanquished death and
sanctifies all those who believe with the resurrected life
of the Holy Spirit. All of us who now participate in the
priesthood of Christ are empowered to share, each in
accordance with our own sacramental ability, in His
ministry of sanctification.
Lay men and women bring Christ's and the Church's
sanctifying ministry to areas that are uniquely suitable
and proper to them. Lumen Gentium states that, because
lay men and women share in Christ's "priestly office",
they are, "dedicated as they are to Christ and anointed by
the Holy Spirit, are marvelously called and prepared so
that even richer fruits of the Spirit may be produced in
them.
 SHARING IN JESUS’ PROPHETIC MINISTRY
A prophet is a messenger sent by God, a person who
speaks on behalf of God. He or she witnesses God, calls
people to conversion, and may also forecast a future
event by reading the signs of the times.
Jesus fits this description. He is none other than the Word
of God in the flesh. He called the world to turn from sin
and return to the Father and was put to death for it. In
Scripture Jesus is presented as a prophet. Crowds
identified him as "Jesus the prophet" (Matthew 21:11).
He spoke of himself as a prophet: "No prophet is
accepted in his own native place" (Luke 4:24). He foretold
his passion and resurrection.
Closely aligned to the office of the priest is the office of
the prophet. It is, for example, within the Eucharistic
celebration that bishops and priests are anointed to
proclaim the prophetic word of God. As Lumen Gentium
states:
Christ is the great prophet who proclaimed the
kingdom of the Father both by testimony of His life and
by the power of His word. Until the full manifestation of
His glory, He fulfills this prophetic office, not only by the
hierarchy who teach in His name and by His power, but
also by the laity.
Their prophetic role (to teach) is normally carried out in
the workplace, in their community, and in the family by
expanding conversations with all they come in contact
with. In a more organized and institutional way, lay
people carry out their prophetic dimension by teaching,
evangelizing and catechizing.
A king is a person who has supreme authority over a
territory. When the Jewish people were ruled by kings,
would again make them great.
Jesus is spoken of as a king in the Gospels. Gabriel
announced to Mary that the Lord God would give her son
the throne of David his father, and he would rule over the
house of Jacob forever. Magi looked for a newborn king
of the Jews. When Jesus last entered Jerusalem, crowds
hailed him as a king. He was arrested for making himself
king, and the soldiers mocked him as one. When Pilate
asked if he were king of the Jews, Jesus replied, "You say
so," and he clarified, "My kingdom does not belong to
this world" (John 18:36). The charge written against Jesus
was "Jesus the Naz the King of the Jews." Jesus
announced the kingdom of God. His mission was to have
God reign in the hearts of all and to have peace and
justice in the world. Jesus exercised his royal office by
serving.
• We are meant to reign with Jesus over the power of sin
in our lives.
• Christians are meant to govern themselves and reign
with Christ over sin in their lives through ongoing
conversion.
• Christians are also to exercise their kingly mission by
following the example of Jesus as the servant King who
came to serve others.
Mission is the fundamental reality of
our Christian life
Second Vatican Council, also called Vatican II is
instrumental for renewal in the selfunderstanding of the
Church, hers inner life and her relationship with other
Christian traditions, other religions and the world. Those
participating in or who lived through the time of the
Council felt a profound, exhilarating sense of renewal and
virtually experienced a new Pentecost. St John XXIII set
the tone when opening the Council:
"The Church should never depart from the sacred
treasure of truth inherited from the Fathers. But at the
same time she must ever look to the present, to the new
conditions and the new forms of life introduced into the
modern world." At times over the past halfcentury even
to speak positively about the Council was to incur
 PRAY KA MUNA BAGO KA MAG CONTROL F
suspicion in some quarters. Now, sixty years after the 7 For none of us lives to himself, and none of us dies to
Council, there is a renewed interest in the Council's himself
teachings, assisted by Pope Francis' evident concern for
The Christian anthropological vision sees not only the
all the People of God, and his actions that reflect the
intrinsic value of persons but also their true fulfillment.
Council's teachings on the governance of tae Church. In
Our being created in God's image reveals that we are
2017, speaking about the Council, Pope Francis called for
most fulfilled by freely giving ourselves to others.
the Church ... to announce the Gospel in a new way, more
Although our capacity to reason and choose is evidence
consonant with a profoundly different culture and world
of our being made in the image of God, this
and he added, "The Church must always refer itself to
capacity ultimately exists in service of our social or
that event" [Vatican II].
transcendent nature — our common vocation to freely
INTRODUCTION share our gifts for the good of others.

The council Fathers realized that there are specific areas
of life that only lay men and women can truly sanctify
because it is precisely their proper vocation to do so. It is
their vocation to do so because they are primarily
responsible for these lived situations, such as family and
married life, or the secular work place. It is in areas such
as these where only lay people are the ones who are
actually on the scene. Bishops and priests are normally
not personally involved in these situations and so they do
not possess the primary authority or the immediate
responsibility to sanctify these lived experiences.
Who we are determines what we can do or what we
ought to do. If we are rational then we do things using
our reason. If our nature is good, then our actions must
also be good. In Christianity, the nature of the Christian
community is that it serves. The New Testament points
to these ideas.
We are not created by God to live alone. In the beginning,
God created humanity male and female (Gen 1:27; 2:18),
destined to live in community with one another and with
God. This is not something that is added on to human
nature, but is an essential part of it. We are relational
beings and, as such, living in community is an essential
expression of who we are. (Catechism of the Catholic
Church (CCC), paragraph 1878-9; Compendium of the
Social Doctrine of the Church, paragraph 149)
This is perhaps easiest to understand, for many, in the
experience of Church, when people profess their faith
during the celebration of mass, it is done in community
together. This symbolism of common faith is powerfully
represented at Easter, when baptismal promises are
renewed. It is no less true, however, of life in society. As
the Pastoral Constitution on the Church in the Modern
World, one of the major documents of Vatican II, put it:

1 Peter 2:9-10 ESV "The joys and the hopes, the griefs and the anxieties of
the men of this age, especially those who are poor or in
9 But you are a chosen race, a royal priesthood, a holy
any way afflicted, these are the joys and hopes, the griefs
nation, a people for His own possession, that you may
and anxieties of the followers of Christ. Indeed, nothing
proclaim the excellences of Him who called you out of
genuinely human fails to raise an echo in their hearts. [...]
darkness into His marvelous light 10 Once you were not
That is why this community realizes that it is truly linked
a people, but now you are God's people; once you had
with humankind and its history by the deepest of bonds."
not received mercy, but now you have received mercy.
Gaudium et Spes - "The Joys and Hopes" paragraph 1,
MISSION AS THE FUNDAMENTAL REALITY OF OUR
(1965)
CHRISTIAN LIFE
A community shares a great deal. Its members may have
We are Christians because we have been called upon by
a common history and a sense of a shared identity. They
God to work with Him in the fulfillment of His purposes
are bound together by cultural, political and economic
for humanity as a whole. Our life in this world is life in
structures, and express their shared lives in professional,
mission. Life has a purpose only to the extent that it has
political and recreational associations and groups. `This
a missionary dimension. Moreover, life begins anew
network of relationships strengthens the social fabric and
every day if it is seen as part of God's purpose which we
constitutes the basis of a true community of persons'.
help to fulfill, either individually and or as a community.
(Compendium, paragraph 185) A Catholic understanding
Vicariousness(serving on behalf of someone) as a
of community goes beyond these features, too, since it
dimension of mission is also present in the Church's own
finds its fullest expression in communion - something
innermost life. A community worships God not for its
that is willed by God and is, indeed, a gift from God.
own enlightenment only, but as the priestly people of
Christians are called 'to the building up of a social,
God praying for the good of all humankind. (Castro,1988)
economic and political life that corresponds to God's
In Christian anthropology, to be human is to be "other- plan.' (Compendium, paragraph 40)
directed" missionary.
 PARTICIPATION
Romans 14:7 ESV
 PRAY KA MUNA BAGO KA MAG CONTROL F
Romans 12: 4-12 ESV
4 For as in one body we have many members, [a] and the
members do not all have the same function, 5 so we,
though many, are one body in Christ, and individually
members one of another. 6 Having gifts that differ
according to the grace given to us, let us use them: if
prophecy, in proportion to our faith; 7 if service, in our the body that we think less honorable we bestow the
serving; the one who teaches, in his teaching; 8 the one
who exhorts, in his exhortation; the one who contributes, with greater modesty, 24 which our more presentable
in generosity; the one who leads, [b] with zeal; the one
who does acts of mercy, with cheerfulness.
Community does not just happen — it is something that
men and women must work together to develop.
(Compendium, paragraph 150) Each of us is called to do
this in a way and at a level that is appropriate. (CCC,
paragraph 1913-14) This is one way that the principle of
subsidiarity is put into action. It 'is among the most
constant and characteristic directives of the Church's
social doctrine'. (Compendium, paragraph 185).
Everyone should take part in the building up of
community, as far as possible. (CCC, paragraph 1915;
Compendium, paragraph 189) This is not an easy thing to
do, and it is understandable that people sometimes
become disillusioned with the social and political
structures that enable participation in society and the
Church. However, participating in the building up of
community is one of the ways that Catholics live their
lives at the service of the dignity of the human person.
The authentic development of the human person is
fostered by the pursuit of the social values of truth,
freedom, justice and love. 'Putting them into practice is and rulers of society are called to pursue. Every member
the sure and necessary way of obtaining personal
perfection and a more human social existence'
(Compendium, paragraph 197)
 COMMON GOOD
1 Corinthians 12:12-27 ESV
One Body with Many Members
12 For just as the body is one and has many members,
and all the members of the body, though many, are one
body, so it is with Christ. 13 For in one Spirit we were all
baptized into one body—Jews or Greeks, slaves [ or
free—and all were made to drink of one Spirit. 14 For the
body does not consist of one member but of many 151f
the foot should say, "Because I am not a hand, I do not
belong to the body," that would not make it any less a
part of the body 16 And if the ear should say, "Because I
am not an eye, I do not belong to the body," that would
not make it any less a part of the body. 171f the whole
body were an eye, where would be the sense of hearing?
If the whole body were an ear, where would be the sense
of smell? 18 But as it is, God arranged the members in
the body, each one of them, as he chose. 19 If all were a
single member, where would the body be? 20 As it is,
there are many parts/ yet one body.
21 The eye cannot say to the hand, "I have no need of
you," nor again the head to the feet, "I have no need of
you." 22 On the contrary, the parts of the body that seem
to be weaker are indispensable, 23 and on those parts of
greater honor, and our unpresentable parts are treated
parts do not require. But God has so composed the body,
giving greater honor to the part that lacked it, 25 that
there may be no division in the body, but that the
members may have the same care for one another. 261f
one member suffers, all suffer together; if one member
is honored, all rejoice together. 27 Now you are the body
of Christ and individually members of it.
Vatican II defines it as the sum total of social conditions
which allow people, either as groups or as individuals, to
reach their fulfilment more fully and more easily'.
(Gaudium et Spes — "The Joys and Hopes" paragraph 26
— 1965). Pursuit of the common good is one of the ways
in which Catholics practice solidarity: the common good
is not just shared with those nearest to us, or even with
all those in our own society; it is a universal principle,
which fosters the unity of the whole human family. (CCC,
paragraph 1911) In practicing it, Catholics are called to
have particular care for the weak and vulnerable,
because they are our neighbors in a preeminent way.
(Luke 10:25-37)
The common good is not something that only the leaders
of society has a duty to develop it and equally, every
member has the right to enjoy the benefits brought
about by the common good, (Compendium, paragraph
167).
This ensures that all of the political, social and economic
structures of society are focused on the good of the
human person: 'The order of things must be subordinate
to the order of persons, not the other way around.'
(Gaudium et Spes -"The Joys and Hopes" paragraph 26 -
1965)
 FAMILY LOVE
Proverbs 1:8-9 ESTI
The Enticement of Sinners
8 Hear, my son, your father's instruction, and forsake not
your mother's teaching, 9 for they are a graceful garland
for your head and pendants for your neck.
The family is the first place where we learn to become
human, it is the 'cradle of life and love'. (Compendium,
paragraph 209) As a result it is, on the one hand, our
primary experience of community and, on the other, 'the
 PRAY KA MUNA BAGO KA MAG CONTROL F
first and vital cell of society' (Compendium, paragraph
211).
This places it at the heart of social life, such that
participation in family life and society go hand in hand. of all and tells us we must do the same. (Mark 10:41-45)
Since the 'family unit is, in fact, born from the
communion of persons', being at the service of family life
is one of the best ways that a society can be at the service
of community. (Compendium, paragraph 213) Family life
can, therefore, act as a bridge between the principles of
community and participation in a practical, everyday
way. Supportive communities are also important when
families break down under the many strains and stresses
of modern life.
 SERVICE
John 13:1-15 ESV
Jesus Washes the Disciples' Feet
13 Now before the Feast of the Passover, when Jesus
knew that his hour had come to depart out of this world
to the Father, having loved his own who were in the
world, he loved them to the end. 2 During supper, when
the devil had already put it into the heart of Judas
Iscariot, Simon's son, to betray him, 3Jesus, knowing that
the Father had given all things into his hands, and that he
had come from God and was going back to God, 4 rose
from supper. He laid aside his outer garments, and taking
a towel, tied it around his waist. 5Then he poured water
into a basin and began to wash the disciples' feet and to
wipe them with the towel that was wrapped around him.
8 He came to Simon Peter, who said to him, "Lord, do you
wash my feet?" 7Jesus answered him, "What I am doing
you do not understand now, but afterward you will
understand." 8 Peter said to him, "You shall never wash
my feet." Jesus answered him, "If I do not wash you, you
have no share with me." 9
Simon Peter said to him, "Lord, not my feet only but also
my hands and my head!
Jesus said to him, "The one who has bathed does not
need to wash, except for his feet, [] but is completely
clean. And you [] are clean, but not every one of you." "
For he knew who was to betray him; that was why he
said, "Not all of you are clean." 12 When he had washed
their feet and put on his outer garments and resumed his
place, he said to them, "Do you understand what I have
done to you? 13 You call me Teacher and Lord, and you
are right, for so I am. 14 If I then, your Lord and Teacher,
have washed your feet, you also ought to wash one
another's feet. 15 For I have given you an example, that
you also should do just as I have done to you.
In her whole being, and in all her members, the Church is
sent to announce, bear witness, make present and
spread the mystery of [...] communion'. (CCC, paragraph
738) This message and mission is for all nations (Matt
28:18-20), we are called to be Christ's witnesses to the
ends of the earth. (Acts 1:8) Christian service is to be
service after the example of Christ, who came as servant
The fact that service is a bridge between community and
the common good is seen in Jesus' act of service during
the Last Supper in John. (John 13: 1-15) John's gospel
does not tell of the sharing of the bread and wine. The
selfoffering of Jesus in this gospel is that of washing the
disciples' feet, an act of humble service. Whether our
service is ecclesial, political, social or cultural, it is this
example that we are called to follow.
 SOCIAL AND POLITICAL ACTION
*(Jesus' Parables in the Gospel of Matthew and
Luke) Linking the principle of participation to that of the
common good is vital in order to avoid the risk of putting
our priorities the wrong way round as we play our part in
society. Participation in society is not adequately
Christian if we enter into it only for what we can get out
of it, in economic, political or social terms. 'Participation
is a duty to be fulfilled consciously by all, with
responsibility and with a view to the common good.'
(Compendium, paragraph 189)
One of the most everyday social and political action that
people engage in is work, whether it is paid or voluntary.
Many people work in a context where they work with and
for others. Because of this, the 'fruits of work offer
occasions for exchange, relationship and encounter.'
(Compendium, paragraph 273) The global village in which
we live and work also makes possible a real and vibrant
connection between participation and the common
good. Solidarity at this level gives workers the
opportunity that, 'working in similar contexts, spread
throughout the world and interconnected, people will
understand even better their one, shared vocation.'
(Compendium, paragraph 322)
QUIZ
PRIESTLY
• By bringing the way Christ lived in our own
spheres, we offer renewal and new life where it
is most needed.
• Parents model a life of holiness and service to
their children.
• We worship God through the Mass and
Sacraments and through daily prayer.
• Jesus was offered as the perfect sacrifice to the
Father for the forgiveness of our sins.
KINGLY
• As stewards of nature, we are accountable of
maintaining a healthy environment.
 PRAY KA MUNA BAGO KA MAG CONTROL F
• We are called to humble ourselves as we reach
out to serve others.

PROPHETIC

• Jesus spoke on behalf of the Father and

proclaimed the coming of God’s kingdom.
• The lay faithful are given the ability and
responsibility to accept the gospel in faith and to
proclaim it in word and deed.
• The Church has a missionary obligation to
practice what it preaches/teaches.
• As members of the Church, our role is to
proclaim and announce the truth.