Learning Module for Pre-Final Coverage

RELED 111 – Introduction to Catholic Theology

CHRISTIAN NIEL B. TARIPE
Rel. Ed. Instructor

Introduction:
This is the conclusion of the course Introduction to Catholic Theology. Lesson involves the
Theology in Asian context. Activities presented in this module forms as an evaluation and assessment of
the past activities and students will be able to outline and contextualize their learnings in this course.

COURSE OUTLINE

Topics

I. Concluding Remarks

a. Theology in the Asian Context

b. Theologizing among Filipinos
1. Antonio Pernia’s (SVD) observation
2. Dindo Rei M. Tesoro’s Assessment
3. Joselito Alviar Jose’s Projection
Concluding Lesson
To be emailed/delivered on or before December 16, 2020

I. Topic/s:
a. Theology in the Asian Context
b. Theologizing among Filipinos
- Antonio Pernia’s (SVD) observation
- Dindo Rei M. Tesoro’s Assessment
- Joselito Alviar Jose’s Projection

II. Objectives:
 Model the Filipino theologians in theologizing among us; our community, culture
and context.
 Practice and develop the different approaches of theologizing according to our
Filipino Theologians

III. Activities to Engage students:

a. Experience Content

Directions: Outline your experiences, insights, learnings and reflections in studying

Catholic Theology in a form of a graphic organizer. You can use different form of
graphic organizer which is applicable base on your own convenience or you can
use the suggested graphic organizer below.
Deepening
How do we theologize in Asia and in the Philippines?

A. Theology in the Asian Context

- In Asia, Scripture, Tradition and Magisterium have been considered sources of
theology. But theologizing in an Asian context also means taking into account
contextual realities as resources of theology. Traditionally, a "context" was
understood as the background against which one would do theology. Today
“context” or “contextual realities” are considered resources of theology (loci
theologici) together with the Christian sources. We do theology together with
Asian realities as “resources” in so far as we can discern in them God's presence,
action and work of the Spirit. The following are the resources of theology in
correlation with the Bible, the Tradition and the Magisterium: culture, other
religions, movements of social transformation, and movements of special
importance.
B. Theologizing among Filipinos
The Philippines is a predominantly Christian country in Asia. How did we articulate our faith?
How do we theologize now? How will we theologize in the coming years?
1. Antonio Pernia’s (SVD) observation
- In the 80s down to the 90s, Fr. Antonio Pernia SVD observed that in a certain
sense, contextualization is the underlying thrust of most of the attempts at
theological reflection in the country. There are two approaches applied to this
contextualizing theology, namely, “indigenization” or the attempt to indigenize
theology by integrating and evaluating elements of the local and traditional
culture, and “contextualization” or the attempt to contextualize theology by
immersing it within the local reality in its broadest modern social, economic,
political, cultural contexts
- In the attempt to indigenized theology, we find Leonardo Mercado, Vitaliano
Gorospe and Vicente Marasigan. Catalino Arevalo, Carlos Abesamis and Edicio
de la Torre represent the contextualized theology.
2. Dindo Rei M. Tesoro’s Assessment
- Fr. Tesoro, in his discussion on the “Shape of Filipino Theology” in the book The
Rise of Filipino Theology, published in 2004, which he co-authored with Fr.
Joselito Alviar Jose 25 mentions of the Filipino’s method of theologizing as
follows: incarnational, dialogical, integrational, symbolic and practical.
- In the “incarnational” approach, Filipino theologians (Mercado, Beltran, De
Mesa, Wostyn) are one in recognizing the importance of native-thought
categories, historical experiences, and local problems in their attempt to re-
express Revelation’s truths. As for the dialogical approach, theologians
(Lambino, Arevalo, Legaspi, Beltran, Demetrio) seek full immersion in a local
milieu. This calls for an “interchange” wherein both theology and the
 surrounding culture (values, problems, etc.) influence each other. The
integrational approach of theologians (Arevalo, Tagle) tend to search for
positive veritable elements in many theologies and integrate them into a system
rather than adopting a yes/no stance. But the Filipino mind is more at home
with mythological and symbolic language (images, symbols, religious dramas
and tableaus) rather than conceptual expressions to represent or manifest in
concrete images of the Mystery of God in relation to man. Thus, the presence of
symbolic theology (Belita). Lastly, a practical end is clearly present in the Filipino
theological methods which implies close involvement with secular reality: the
socio-economic, political and cultural dimensions of human life (Lambino and
Arevalo).
3. Joselito Alviar Jose’s Projection
- Fr. Jose speaks of “The Lines of Force of Filipino Theology” in the concluding
essay in book The Rise of Filipino Theology wherein he tackles the theme about
the future of Filipino theology. Among the descriptions of the Filipino way of
theologizing is its being holistic.
- Filipino theology is more dialogical than dialectical, more inclusive than
polemical. It considers the many and good aspects as to bring those elements
into a system. Furthermore, Filipino theology holds a strongly unified view of
being. It tends to focus more on the unity of human existence’s multiple
dimension rather than their separation and distinction. Salvation involves the
entire person in the different dimensions of life. Thus, Filipino theology is
holistic. Indeed we may say that the Filipino theology’s most relevant trait is the
“tendency to unity” corresponding to the Filipino psyche: a deep longing for
harmony. This “theology of unity” could be the Filipinos singular contribution to
the theological enterprise which responds to an urgent need for unification.
Source: Bishop Ronald "Bong" I. Lunas D.D prepared Reading Material
b. Action/Application

From your journey of learning Catholic Theology this semester;

What are the 3 important insights that you learn from this course?

Give 2 statements that makes your conclusion from this course.

What is your realization on your learning of Catholic Theology?

 IV. Assessment and Reflection

Base on your experiences and on your journey in this new normal setting of the academic system, Rate
Excellent
your experience in learning Introduction to Catholic Theology by giving stars.
Very Good

Only Ok

Poor

Very Poor

Write also comments if possible. Share also your experience on your learning journey in this course and
your reflection on this new normal academic setting.

V. Feedback
(Teleconference will take place to feedback and sharing on the process of doing the student
Activity)