MIDTERMS- FIRST SEMESTER Religious Education is "education in the faith...especially the teaching Of Christian doctrine...
imparted in an
THEOLOGY 3
Week 1: Introduction to Theology 3
Religious Education significant avenue for evangelization — the task and mission of all Christians. Today, the
Church continues to mission as an integral part of her identity. Vatican Il's Declaration on Christian
education, Gravissimum Educationis by St Paul VI on October 28, 1965 states the principal purposes of this
mission as follow:
 that the baptized, while they are gradually introduced to the knowledge of the mystery of salvation,
become ever more aware of the gift of Faith they have received;
 that the baptized learn how to worship God the Father in spirit and truth (Jn. 4:23), especially in
liturgical action, and be conformed in their personal lives according to the new man [sic] created in
justice and in holiness of truth (Eph. 4:22-24);
 that the baptized develop into a perfect manhood [sic], to the mature measure of the fullness of Christ
(Eph. 4:13) and to strive for the growth of the Mystical Body; and
 that the baptized become aware of their calling, they learn not only how to bear witness to the hope
that is in them (Pt. 3:15) but also how to help in the Christian formation of the world that takes place
when natural powers viewed in the full consideration of man [sic] redeemed by Christ contribute to the
good of the whole society (GE 2).
Moral formation and religious education also foster the development of personal and social responsibility and
other civic virtues; they represent, therefore, an important contribution to the common good of society. To
understand more clearly this mission rooted in the gospel, let us take a look at some important attributes of
Religious Education.
1. Nature and Aim of Religious Education
Religious Education is an integral dimension of the Church's evangelizing mission. Evangelization is "the total
mission of the Church in bringing the Good News into all strata of humanity, transforming it from within and
making it new. Its foundation, center and summit is the clear proclamation that in Jesus Christ, the Son of God
made man, who died and rose from the dead, salvation is offered to all as a gift of God's grace and mercy" (EN
18-27). The Church experiences this gift of salvation when through God's gift of faith, she entrusts her whole
self freely to God (DV 5).
organic and systematic way with a view of initiating the hearers into the fullness of Christian life" (CT 18). It is
an essential process for the integral Christian formation of Jesus' disciples today. How is this goal achieved?
Knox (2003) identifies three dimensions by which Religious Education has to take place:
a. INFORMATION (Faith as Believing). The first level involves imparting basic information about the
Christian/Catholic faith, which includes statements and explanations of doctrine and official teaching, creeds of
belief, moral values, historical information, Scripture, Sacraments, liturgical celebrations. It is very important
that we come to know and understand our faith so as to live according to this faith.
b. FORMATION (Faith as Trusting). The level of formation is "the level of affect, or emotion, or value."
Believers feel deeply that what they know about faith "has personal value for them - that it is relevant to their
present and future situation and experience something that adds meaning to their life." This formation aspect of
Religious Education corresponds to the "trusting" aspect of faith. 
c. TRANSFORMATION (Faith as Doing/Obeying).The level of transformation is the level of personal
commitment to Jesus that leads to conversion. It is in this level that believers "develop and renew their faith to
make a personal commitment to Jesus, a commitment that involves knowledge and gut-level emotion, a
commitment that makes Jesus Christ become real and present in every aspect of life and fills that life with
meaning."
 
To emphasize further these dimensions, the National Catechetical Directory of the Philippines (NCDP)
identifies five specific goals of Catechesis and/or Religious Education:
 the understanding of the truth about the Catholic faith, drawn directly from the basic sources of
faith — the Holy Scripture, Tradition and Magisterium;
 the education in the basic principles and practice of Christian morality — the actual concrete way
in which Filipino Catholics are called to freely relate to God, to others, and to themselves;
 the instruction of Catholics on how to pray and to participate actively in the Church's liturgy;
 the development of a sense of belonging and committed service as active members in the Church
community; and
 the incarnation of the Christian faith in attitudes and values of daily life, and at the same time the
interpretation of daily life in the light of the Gospel (NCDP 124-131).
2. The CICM Religious Education Pedagogy
There are different approaches used in Religious Education. NCDP says that "There is no single best method of
Catechesis. In view of integral evangelization, the Second Plenary Council of the Philippines (PCP Il) expressed
that a renewed Catechesis should be Christo-centric and rooted in the Word of God (PCP Il 157). The CICM re
pedagogy is inspired by Cardinal Joseph Cardijn; a Belgian cardinal and founder of young Christian Workers.

1. CICM and Religious Education
Religious Education, as a form of Catechesis, is an essential part of the CICM missionary activity. The late Fr.
John Van Bauwel, CICM, wrote that Catechesis “was and remains to be an important concern of all CICM
missionaries in the Philippines”.
The following are the six prime educational institutions of the CICM Philippine province which remained
strategically important to their new pastoral direction, especially in terms of the evangelization of the youth and
the development of the local church.
The following are the six prime educational institutions of the CICM Philippine province which remained
strategically important to their new pastoral direction, especially in terms of the evangelization of the youth and
the development of the local church.
SIX (6) CICM SCHOOLS IN THE PHILIPPINES
Saint Mary’s University is the very first CICM School in the Philippines which traces its
roots back to the dream and initiative of Msgr. Constant Jurgens, CICM, one of the earliest CICM missionaries
to arrive in the Philippines.  In pursuit of his dream to establish a school for the Christian education of the
parishioners’ children, he purchased a lot and some materials.  Upon his recall to Europe, his successor, Rev.
Fr. Achilles de Gryse, CICM, saw his dream come true. Their efforts resulted in the inauguration of the Saint
Mary’s Elementary School in June 1928.  The High School Department was opened in 1934 under Rev. Fr.
Godfrey Lambrecht, CICM.
2. Four Components of Christian Formation
a. Prayer and Liturgy
 In the life and ministry of Jesus, prayer occupies a very essential part. We find in the
gospels several accounts of Jesus at prayer. He often goes off to a deserted place (Mk
1: 35) or to the mountain and spend the whole night in prayer (Lk 6-12). He is a
perfect model and teacher of prayer to His disciples, both then and now. He even
teaches His disciples the most basic of all Christian prayers, the “Our Father.”
 “Prayer is a vital necessity to Christian life…, Prayer and Christian life are
inseparable” (CCC 2743-44)
 Prayer is “intimate conversation with GOD” (St. Teresa of Avila). It is through
prayer that we too can grow in our personal relationship with God.
 Liturgy is “the summit toward which the activity of the Church is directed…” (SC
10). It is Christian’s (Catholic’s) official public worship, which is centered in the
Eucharist and the other sacraments. In the Liturgy, the Christian community gathers
around the Lord whose presence is encountered through the assembly, the minister,
the scriptural Word, the prayers and songs, and the species of bread and wine.
 In the Liturgy, we assemble and pray in the name of our Lord through whom we
have “access in one Spirit to the Father” (Eph. 2:18). Here we encounter in faith the
Lord. In other words of Pope Emeritus Benedict XVI, as quoted in the CBCP’s
Pastoral Letter, “We can also encounter Christ in reading the Holy Scripture, in
prayer, in the liturgical life of the Church. And it is only in this personal relationship
with Christ, in the meeting with the Risen One, that we are truly Christian.”
b. Religious Education
 Religious Education is more than just giving “religious information,” or knowledge
about religion like the Scripture, doctrine, church history, liturgy and morality.
  It should lead every Christian towards a personal and intimate relationship with God.
It should make every Christian aware of God’s presence and be touch with Him who
cares for human beings.
 Religious Education, the words of Pope Benedict XVI, “contributes to the overall
formation of the person and makes it possible to transform knowledge into wisdom
of life.”
 Through Religious Education, “school and society are enriched with true laboratories
of culture and humanity in which, by deciphering the significant contribution of
Christianity, the person is equipped to discover goodness and to grow in
responsibility, to seek comparisons and to refine his or her critical sense, to draw
from the gifts of the past to understand the present better and to be able to plan
wisely for the future” (Pope Benedict XVI, 2009).
 Religious Education in CICM schools is geared towards the integral Christian
formation of the youth so that they will become mature, active and responsible
members of the Church and society.
c. Social Involvement
 Christians are called to take an active part in transforming the community, society
and the whole world.
 It is an essential part of our life to be actively involved in finding solutions to the
problems of our society such as poverty, oppression, discrimination, graft and
corruption, criminality, environmental destruction, and many other societal
problems.
d. Vocation-Mission Animation
 A Christian vocation is a response to the call of God to live life as a faithful disciple
of Jesus.
 Out of His great love, God has willed and planned that we are brought into this
world. He calls on us to live to the fullest (Jn. 10:10). He calls us to take part in the
life and mission of the Church. Through our Christian Baptism, He has called us to
be disciples of His Son. God invites us to give our generous and loving response to
His call.
 In order to make the entire school community become aware of that call, and that
generous response that it requires, the CICM has a Vocation-Animation Program
Activities for the program are undertaken throughout the school year especially
during the months of September and October. Through such activities, the school
community is invited to express concretely its support to the missionary work of the
whole Church in general, and to the CICM missionary projects in particular.
The First CICM Missionaries
The primary missionary task of the Church is to give the Gospel a voice in the life experience of people. At the
start of the 20th century, the CICM faced a vital missionary challenge: The Philippine Church.
 February 14, 1906- Msgr. Ambrosius Agius wrote Rev. Fr. Adolf Van Hecke to send missionaries to
the Philippines to arrest the growing shortage of priests, due to political and religious turmoil in the
country.
 November 2, 1907- The CICM sent its first caravan of nine missionaries to the Philippines who
arrived in Manila. The pioneer CICM missionaries: Jules Sepulchre, Albert Dereume, Christian
Hulsbosch, Seraphin Devesse, Henri Verbeeck, Constant Hurgens, Octaaf Vandewalle, Pieter
Dierickx, and Florimond Carlu. They were divided into two groups: one group proceeded to Cervantes,
Ilocos Sur, as a gateway to the Mountain provinces, and the other went up to Benguet with Baguio as
mission center.
 April 9, 1909- the CICM Philippine Province was established with “Home Sweet Home” in Baguio,
Benguet as the Provincial House. Fr. Henri Raymakers served as the first Provincial Superior (1909-
1915).
 War in 1944- a number of CICM missionaries were imprisoned in concentration camps, some were
killed, and others missing. “Home Sweet Home” was seized and occupied by the Japanese soldiers as
their headquarters. It was in 1954 that the CICM Provincialate was transferred to its present location in
Quezon City.
The CICM Pioneers in the Philippines
1. Fr. Pieter Dierickx, CICM (1862-1946)
 He was born during the year when the CICM was organized in 1862. He was appointed by the CICM
General Government as the Superior of the new mission to the Philippines.
 He can be portrayed as a servant leader who set up plans for the accomplishment of their work. He was
someone who led in order to serve people.
2. Fr. Florimond Carlu, CICM (1875-1950)
 Father Florimond Carlu entered the novitiate as a priest. He had the reputation of providing health care
services for his mission assignments and he was known as the “San Roque of the Philippines.”
  Known as the “builder,” he was instrumental in the construction of many famous structures that are
well known today (e.g. “twin towers” of Baguio City: The Baguio Cathedral). Another trademark of
Fr. Carlu was his interest in the formation of the youth.
3. Brother Christian Hulsbosch, CICM (1877-1950)
8. Fr. Henri Verbeeck, CICM (1879-1938)
 He was the only lay brother among the group. He built many churches and mission posts that remain as
beautiful witnesses to his common sense and zeal. He became the procurator of the mission in the
Philippines. He was convinced that a mission was not just built materially but also spiritually.
4. Fr. Constant Jurgens, CICM (1879-1952)
 He was the only Dutchman among the pioneers. His share from their family business became very
useful in supporting his missionary projects until he became the bishop of Tuguegarao. One of the
mission stations Fr. Jurgens was assigned to was Bontoc, Mt. Prvince before becoming a bishop.
 He worked with Fr. Sulpulchre who was assigned nearby Bauko in the same province and both started
their mission in the Philippines with the youth.
9. Fr. Seraphin Devesse, CICM (1883-1945)
 He is well known in the area of catechism. One of the most important publications was an Ilocano
version of a catechism entitled “Katecismo ti Doctrina Kristiana.”
 His accomplishments as an effective catechist led to his appointment as bishop of Tuguegarao and he
was described as a “Bishop Catechist.”  
5. Fr. Jules Sepulchre, CICM (1880-1912)
 He founded the mission station in Bauko, Mountain Province. He provided the opportunity for the
communities to survive and live better lives.
 He died from a treacherous fever. His tomb was covered with an engraved stone with the following
dedication “Deo templum, sibi sepelchrum aedificavit” (He build a temple for God and a “sepulchre”
for himself).
6. Fr. Albert Dereume, CICM (1881-1953)
 He lived his missionary zeal among the people of Itogon, Benguet. He devoted his first years of
apostolate to the working class and to vocational instruction.
 His long missionary career was almost entirely dedicated to the youth in the schools. He holds up the
type of missionary who follow the motto “Everything for everyone.”
7. Fr. Oktaaf Vandewalle, CICM (1879-1968)
 He had been a professor of philosophy and was appointed as prefect. He became parish priest in
Baguio, Bayombong, Solano, Bontoc and Tagudin. He was also once a Director of a college in Cavite.
In Manila, he was appointed as Superior Procurator, Vice-Provincial and Provincial Council member.
 Vandewalle, together with the mayor of Bayombong, Nueva Vizcaya, agreed to organize an
association that was called “Bayombong Farmers Association” that would help the people recover
from the poor harvest during that time. Also, he became tge editor of several missionary magazines
(e.g. “The Little Apostle of the Mountain Province,” “El Missionero,” and “La Vista”). 
 He was a member of the group that first went to Baguio. He started the CICM mission in La Trinidad,
Benguet and eventually became the first parish priest of what is known today as San Jose Parish. He
was also assigned in Bauko and finally in Aritao Vizcaya.
 He was known as a humble servant and a loving provider to the poor. He was a missionary who was
willing to carry on his duty in spite of the adversities at hand in order for people to live humanly. By
transforming the lives of people, he helped in the growth of the Church.
 He was a leader and a unifier by way of his preaching and teaching. In his life, he gave his solemn vow
to become a faithful agent of the Church.
 He was the youngest among the pioneers. He finished the classical humanities at the Minor Serminary
and later, his Philosophy at the Seminary in Malines.
Devese or “Vessius” as he was also known to his companion was a professor of languages and Sacred
Scripture in the CICM seminary in Belgium. The following year after his ordination, Fr. Devesse,
eager and enthusiastic to bring evangelization to foreign lands, embarked on his first missionary
adventure: The Philippines.
 In Baguio, he built the first Catholic church named St. Patrick church. He also established another
church in Campo Filipino in the same City. From this chuch soon emerged what is now the Saint
Vincent Church.
 He was also responsible for opening the first Catholic mission school using the sacristy of the church
he put up along Session Road, Baguio City. That school was the beginning of what is now Saint Louis
University.
 After his missionary journey in Baguio, he was assigned to Bambang, Nueva Vizcaya, as a parish
priest. He also had a short stint in Abra upon the request of the Bishop of Vigan to help in the German
mission area (SVD Missionaries). He became the parish priest of Santiago, Isabela. It was there that
the Japanese executed him, along with his assistant, Rev. Fr. Laurent Decaestecker, CICM. His
heroism during the dark days of the war made an impression on people who remembered him as “a
great figure”
By Their Works selected documents from the Magisterium of the Church, the learners are clearly guided of their role as
members of the Church – as part of the body of Christ. The Missionary Response challenges and at the same
You Shall Know Them!  time accompanies the learners to a deeper personal commitment to Christ through renewal and transformation
Who is a CICM? (metanoia) in the Christian faith. Through the missionary response, the learners are provided with various
opportunities to actualize or put into concrete actions those learning from classroom discussion and lectures.
 He is a priest and a brother. This leads to a genuine Christian living as the learners continue to practice and apply a truly Christian way of
life “educated in faith”.
 He is a religious, who takes the vow of poverty, chastity and obedience.
VALUE STATEMENT:
 He is a missionary, who takes an oath that he will devote his whole life to the establishment of the
Church. “Evangelization is the total mission of the Church in bringing the Good News into all strata of humanity;
transforming it from within and making it new. Its foundation, center and summit is the clear proclamation that
 He is a teacher of God’s word to the entire world. in Jesus Christ, salvation is offered to all as a gift of God’s grace and mercy”. –En 18-27
 He is a doctor in areas where no medical care is available.

 He is a father who comes to the sick and dying with words of comfort. Week 2: Jesus and The Church
 He is a friend and confidant of the youth.

 He is all things to all people. All of us love songs with beautiful melodies and messages. songs are capable of expressing
our emotions and the things that we believe in very deeply. Songs can express our deepest convictions about
God. God is not an absentee God. He is present to us in the very ordinary events of our lives, in the things that
we see, in the persons whom relate with. When we are conscious of this presence, we see many things with new
eyes, and our relationships with those around us improve. Our awareness of God's constant presence will affect
how we view life and how we try to live everyday. the Biblical texts that follow suggest how else God can be
present in our life.
In our Religious Education 2 course, we focused on the person and ministry of Jesus and the significance of
these to our life as students, as individuals, and as members of a community.

The present course continues to relate the teachings of Jesus to our day to day life but the emphasis now is on Read and Reflect on the Inspired Word of God.
how believers understand themselves as a community (Church), their mission, and how they celebrate their faith
(through the sacraments). In the language of theologians, this course is a combination of ecclesiology and 1. Peter’s Confession of Christ (Matthew 16:13-17)
sacramentology. When Jesus went into the region of Caesarea Philippi he asked His disciples, "Who do people say that the son
of man is?" They replied, "Some say John the Baptist, others Elijah, still others Jeremiah or one of the
 Ecclesiology is a branch of theology concerned with the nature, the constitution and functions of a
prophets". He said to them, "But who do say that I am?" Simon Peter said in reply, "You are the Messiah, the
church.
Son of the living God". Jesus said to him in reply, "Blessed are you, Simon son of Jonah. For flesh and blood
 Sacramentology is a specialization of theology that deals with the nature and functions of the has not revealed this to you, but my heavenly Father."
sacraments.
2. Jesus the Way to the Father ( John 14:8-11)
The Inspired Word of God brings back the learners to the rootedness and foundation of the Christian faith and
Philip said to him, "Master, show us the Father, and that will be enough for us." Jesus said to him, "Have I been
the Sacred Tradition that mutually dialogues with concrete human experiences today. Through thematically
with you for so long a time and you still do not know me, Philip? Whoever has seen me has seen the Father.
selected biblical narratives from both the Old and New Testament, the learners are inspired and guided to
How can you say, 'show us the Father'? Do you not believe that I am in the Father and the Father is in me? The
THEO-REALIZATION: appreciate and understand more profoundly the Christian faith. The Church
words that I speak to you I do not speak on my own. The Father who dwells in me is doing His works. Believe
Teaching leads the learners to the rich tradition of the Catholic Church which helps concretize the mission of
me that I am in the Father and the Father is in me, or else believe because of the works themselves."
continuously realizing the good news of salvation to humanity entrusted by Christ. Through thematically
ESSENTIAL QUESTIONS: In our Religious Education 2, we understood that Christians are called to follow Jesus. This precisely what the
name “Christian” means. But for us to follow Jesus, it is important that we know him and are clear about what
 What is your relationship with God? he stands for.
 How do you describe your relationship with your father?  However, we must recognize that we can only arrive at the symbolic way of capturing the totality of
who Jesus is. This so because as humans we have our limitations. Because of these limitations, we can
 How will you compare it to your relationship with God?
only attempt to describe and understand Jesus using images.

 One image that can properly describe the identity of Jesus is the expression “original sacrament
(ursakrament) of God.

God is our ABBA.  Pope Benedict XVI elaborates on this image by pointing to Jesus as someone who fully manifested the
presence to and action of God for humanity
Abba
 A phrase the gospels use to refer to this plan is “kingdom of God” which is the central message of
 It is an Aramaic word for “father”;  Jesus. 
 It represents an intimate form of speaking that corresponds to the English “Daddy” or the Tagalog  It is in this sense that we claim that Jesus wholly communicated to people God’s presence and action.
“Tatay” or “Itay” Jesus’ response allowed God’s purpose to be alive here and now. 
 Before we start talking about Jesus as the sacrament of God, let us first clarify few things. The  The image of the “original sacrament” that is used describe Jesus expresses who Jesus really is in
Catechism of the Catholic Church teaches that, “The sacraments are efficacious signs of grace, relation to God. This means that the whole Jesus event (his life, ministry, death and resurrection)
instituted by Christ and entrusted to the Church, by which divine life is dispensed to us”.  symbolizes the presence and actions God in relation to human beings and to the whole creation. 
 Catholics believe, then, that sacraments point to and are channels of God's grace. They work as an  The famous theologian Edward Schillebeeckx in his writing “De Sacramentele Heilseconomie” (1952)
effective means of communication between God and His people. refers to Jesus as the sacrament of God.
 According to the Catholic faith, the sacraments are gifts from God, given through the Church as an  Other theologians call Jesus “the symbol of God and paradigm of our humanity” (Dictionary of
outpouring of His love. Theology).
 Through the sacraments, God justifies and sanctifies His people (i.e., He saves them and makes them  In simple terms these people are explaining that in Jesus we see the face of God. Jesus reveals who
holy), He meets His people where they are in order to draw them up to Him, He pours out His grace, God is.
He builds up the Church and He receives worship.
Jesus makes God present and active in the world. How is this so?
 These celebrations as signs point beyond themselves the reality that God cares for people.
The Jews always thought of God as powerful, loving, faithful, and just.
 If we participate in the celebration of the sacraments properly, we helped to become better disciples
and better human beings.  God’s power liberated them from the bondage of Egypt to become a free people. 

 Sacraments are interpersonal encounters between God and human beings. This understanding of  God’s faithfulness to them is dramatically illustrated by the story of the prophet Hosea who married an
sacrament is applicable to both the seven sacraments and to Jesus and the Church. We encounter God unfaithful woman (Hosea chapter 1,2,3)
when we celebrate the seven sacraments. 
 Israel has been tempted to look for other gods but God continued to call Israel back. Jesus’ story which
 In a similar way, it is through the Church that we encounter Jesus. Therefore, the Church can also be we usually call the “parable of the prodigal son” illustrates God’s care for human beings even if they
called the sacrament of Jesus.  gone astray.

1. JESUS’ RELATIONSHIP WITH GOD How does Jesus manifest and make present these life-giving attributes
or characteristics of God?  In this story, Jesus embodied God as the healer of His people. In Jesus, God worked to restore well-
being to his people. 
Let us take three examples in the ministry of Jesus.
2. Table Fellowship
1. Healing
 Aside from healing, one important element of the ministry of Jesus was his table fellowship (example
If we read the Gospels, we can see in the ministry of Jesus God’s compassion for his people. Some very obvious
Lk. 7:36-50 and parallels).
examples are Jesus’ healing activities (Examples Mk. 7: 24-30; 31-37 and parallels).
 For the Jews during Jesus’ time, eating was not just a biological or social activity. It was religious
 Healing forms a significant part of Jesus’ ministry. A little less than one-third of the Gospel narratives
reality as well which means the Jews have religious rules regarding what to eat and what not to eat,
concerns Jesus’ healing. That is why we cannot understand Jesus properly if we forget that he was a
how to eat, and with whom one should eat. 
healer. 
 For example, a respectable person should not eat with sinners, or pagans, or prostitutes, because he
 Jesus healed not because he wanted to prove something.
might become unclean.
 Many times, in the Gospels, the gospel writer introduces the healing act of Jesus by the phrase “and
 You should wash your hands properly before eating because you might have touched something
Jesus took pity…” and similar other expressions suggesting that here, Jesus healed because of
unclean. If eating was practiced this way, it divided rather than united the community. 
compassion.
 In the Gospels, Jesus had been eating with all types of people including tax collectors and the outcasts
 Those who experienced Jesus’ healing invariably saw Jesus as somebody sent by God and was doing
of society. His disciples were also criticized for eating without washing their hands. 
the work of God. 
 Jesus’ table fellowship symbolized and made present God’s inclusiveness and concern for the lost and
 We note that in the Old Testament, one of the common descriptions about God is that He is Israel’s
the last. In the Gospel stories, the people with whom Jesus ate were those excluded by many in the
healer. In Jesus the healer, Jesus’ contemporaries saw God continuing to heal His people.
Jewish society. Jesus’ table fellowship, therefore, made present and palpable God of compassion. 
 For Schillebeeckx, Jesus personifies the saving acts of God. For the Jews, healing is a very important
3. Parables
part of their understanding of what salvation is.
 Many times, Jesus used parables to teach. The parables of Jesus are stories about the Kingdom of
 Jesus healed not just to remove the physical aspect of illness but he restored the person to a state of
God− the Kingdom of God is also described as an experience of salvation both in the here and now as
wholeness. Healing is about the well-being of the totality of the person and the community. 
we shall see later. Examples: Parable of the Lost Son (Lk. 15:11-32), Parable of the Sower (Mt. 13:1-
 The Bible can speak about restoration of relationships as healing of relationships. 23), Parable of the Mustard Seed (Mk. 4:30-34)

 Example:  It is a short imaginative story designed to communicate one central idea that reverse a prevailing
notion which is usually oppressive. These served as invitation to have a transformed perception of the
The story of Jesus healing a woman has been bleeding for many years (Lk. 8:40-50).  things and events in our life and in the life of society. 
 The woman was considered by others as perpetually clean and therefore she was being avoided. In a  The parables of Jesus also challenged the prevailing oppressive situation of is time and invited people
sense, she was an outcast in the community. to an alternative lifestyle that can that can result in a more human society.
 When Jesus healed her, her physical health was not the only one restored. She was also restored as a  In the gospels, there are two imageries that explain what is involved in transformation: the imagery of
member of the community.  the heart and the imagery of death.
 This means a lot in the Jewish society where being accepted in one’s group was so important. She was  For the Jews, the heart represented the true self of the person. To that person seeking for true wisdom,
no longer an outcast because her community accepted her back. Or we can say, the community was Jesus said: “You shall love the Lord with all your heart, soul, and mind” (Mk. 12:2930)
also healed because Jesus’ action made them realize that the suffering woman was a member of their
community who really needed help.   The transformation that Jesus calls forth is also pointed to by the imagery of death.
  Jesus called on his contemporaries to die to family, wealth, honor, purity, religion, and even to self as
the center of one’s concern. The beautiful gospel image of the grain falling on the ground points to
this: Unless a wheat grain falls on the ground and dies it remains a single; but if it dies, it yields a rich
harvest (Jn. 12:24).
 Jesus’ wisdom calls us from a life that is primarily concerned about fulfilling the requirements of
religion or culture to a life rooted in the relationships with compassionate God. In this way, Jesus’
teachings, aside from his deeds, mirrors the loving God. 
 Describing Jesus as the “original sacrament” sums up his steadfast relationship with God. 
 In the language of the Gospel of John, Christian faith is centered in Jesus, who is “the Way, the Truth,
and the Life” (Jn. 14:6). As Christians, we must witness with our faith and way of life according to
Jesus’ faith in God. 
 As an agent, Jesus is the mediator between God and humans (CCC 65). By being the mediator, Jesus
makes us one with God. In Jesus, God and humanity became one.
 Jesus as the goal of revelation means that Jesus is key, center and purpose of Christian life (GS 10).
 St. Paul clearly states that our present life should face the challenge to “put on the Lord Jesus Christ”
(Rm. 13-14). It follows that Jesus is not only the goal of God’s revelation, he is also the content. Jesus
discloses both who God is and what we human beings should be.  of the katawan and the kalooban or the whole of the person’s katauhan.
 History is divided into B.C. (Before Christ) and A.D. (Anno Domini), referring to the birth of Christ.
 However, most historians put the date of Jesus’ birth sometime between B.C. and 2 B.C.
 Jesus was not born in one A.D. This happened because of the miscalculation made by the sixth century
monk, Dionysius Exiguus, which resulted in the date shift to A.D. Incidentally, Dionysius, a Scythian
monk was the inventor of modern calendar.
2. JESUS AND THE KINGDOM
 The crucial part of Jesus’ ministry was His preaching about the inauguration and building of the
Kingdom of God
 The kingdom is the reign of justice, truth, freedom, love and peace in human society. It is our
experience of total well-being or salvation.
 By preaching about the kingdom and living according to its values, Jesus has brought to people. Jesus,
the, is the agent of the Kingdom of God. His whole life clearly shows the possibility of an encounter
between God and human beings.
 The description of Jesus as “Original Sacrament” means God was also active and present in Jesus.
 In the synoptic Gospels, the focus of the preaching and concern of Jesus is not the Church but the
kingdom or reign of God.
 
THE KINGDOM OF GOD
a. The kingdom is good news
 It is all about the total human well-being from God. An alternative term for this well-being used in the
bible is “Salvation” but salvation does not only refer to the well-being used of the soul, which is the
usual understanding.
 In the view of the old and new testament, the human person is an undivided whole. When we speak
about the kingdom as an experience of well-being, we are referring to the good of the body, mind and
spirit.
 This is what Saint John was referring to when he proclaimed that the purpose of Jesus’ coming is for
human beings to have “fullness of life or life to the full”
 In the terminologies of Filipino theologians like Jose de Mesa, salvation includes both the well-being
b. The good news of the kingdom does not ask for performance
 As good news, the idea of the kingdom does not put emphasis on what we can do. It is because the
kingdom is primarily a gift from God (e.g. Lk. 14: 15-24).
 The Kingdom is essentially a gift of God made present in Jesus which in itself is both a task and a
promise for the whole Christian community (PCP II 39-43)
 Ultimately, it is God who makes the kingdom a reality. The Gospels and the letters of Paul stress this
aspect of our understanding of the kingdom (e.g. Rom. 3:24).
 Jesus had, at certain times, criticized people because of their reliance on their own efforts. The Gospel
story of the Pharisee and the publican who went to pray illustrates this.
 So does the story of the “Prodigal Son” where the older son argued that because he was obedient to
their father, he should have more privileges. His younger brother who did all the wrong has no right
over anything in their father’s house. We are not saying here that we do not need to exert effort to do
good, or to repent.
 The point is even our good works are only possible because of God’s grace. Our abilities and
capacities are God’s gifts.
c. The kingdom is an end to power relationships
  The kingdom is good news also because it is an end to power relationships based on how much power
or authority we have.
 When we use our power and authority to oppress and dominate others, the resulting situation is not
life-giving.
MISSIONARY RESPONSE:
The person, life, and ministry of Jesus mirrored the loving God He believed in. One of the most important parts
of His ministry was His concern for the weak and the sick. We, too can mirror God’s compassion in our daily
life by;

 A lot of this kind of relating takes place in our communities, workplaces, and even inside our homes. 1. Visiting the sick

 The message of the kingdom calls for the abolition of rules, regulations, structures, or systems that 2. Volunteering our time to help the needy especially during calamities
promote this of relationship.
3. Donating whatever we can to charity
d. The kingdom of God is offered to all
4. Controlling our tendency to bully others
 The kingdom of God is good news as well in the sense that it is offered to all. 5. Showing respect to the elderly members of the community.
 The ministry of Jesus is replete with examples of inclusiveness of God’s offer of well-being. THEO-REALIZATION:
 Jesus welcomed those people rejected by the Jewish society: the sinners, tax collectors, prostitutes, and o Catholic tradition puts a great emphasis on the importance of the sacraments. What is
all those in the fringes of society. He saw in these people the possibility of change. believed by Christian’s as the highest of values and purpose in human life is expressed
 The Jesus movement, that group formed around the experience with Jesus, was characterized by through the sacraments.
acceptance and openness towards others, especially those excluded in society. If the Jewish society o Sacramental life is an expression of God’s gracious offers and the desire of humans to
was exclusive in many ways, the contrary was true for Jesus and his followers. strengthen their relationship with God.
e. The kingdom is future and present o God made this relationship possible through Jesus Christ who is therefore a sacrament of
 The future aspect of the kingdom is usually stressed resulting in the lack of social and political God.
involvement among Christians. o Before Jesus’s death, he entrusted these sacraments as way for god to be present in our lives
 Behind this attitude is the thinking that if the kingdom of God concerns only our life after we die, the even if we cannot see or hear him.
involvement in the present is meaningless. But in the teachings and practice of Jesus, the Kingdom has o Communication with God is made possible in and through the celebration in the words,
presented as also an experience of well-being in this life. actions objects and events.
 Following the prophet Isaiah’s reflections, Jesus envisioned the kingdom as the feeding of the hungry, VALUE STATEMENT:
the freeing of the prisoners, the healing of sickness. These are concrete situations that concern people
in the present life. Every moment of life is like a sacrament in which we can receive God. It is a channel through which God
speaks to us, forms us, and directs us.
 The foregoing ideas are important because as Church, we are agents of the kingdom. We will see later
that in the final analysis, this is our mission: to serve the cause of the kingdom. -Mother Angelica

In conclusion, we can say that Jesus is the basis of our faith in God. We Christians believe that through Jesus
we receive God’s salvation. As recipients of the well-being intended by God for us, we are expected to respond
positively as Jesus did. The starting point of any proper understanding of the Church is the person and ministry
of Jesus. The Church came to be because of the experience that early disciples had of Jesus. It was on the basis
of this experience and its subsequent interpretation that the early followers formed a community which we now
call the Church. Therefore, we will not have a good grasp of what the Church is all about without considering
this experience.
Week 3: The Church as the Sacrament of Jesus
The core values of our school should shape who we are. They should influence how we see reality and
how we act or behave. It is therefore important that we know the core values of our school and reflect on their implications
for us. They should be part of our identity long before we leave the portals of our alma mater. Maybe we are aware of the
sad truth that many of our corrupt leaders both in the government and in the private sector come from schools that have lofty
ideals. The core values of their schools have not taken root in their lives so that these people have easily forgotten about
them once they have already graduated. What their school stood for did not become part of their identity. Saint Paul’s letter
to the Ephesians shows us where our Christian identity is rooted.
One in Christ
Ephesians 2:19-22
So then you are no longer strangers and sojourners, but you are fellow citizens with the holy ones and members of the
household of God, built upon the foundation of the apostles and prophets, with Christ Jesus himself as the Capstone.
Through him the whole structure is held together and grows into a temple sacred in the Lord; in him you also are being
built together into a dwelling place of God in the Spirit.
 If the identity of Jesus is that He belongs to God and represents God, so we as a Church
belongs to Jesus and makes Jesus present through our actions and words. If Jesus is the Sacrament of God, so is the Church
the Sacrament of Jesus. If Jesus reveals the face of God to us, in the same way the Church must also witness who Jesus is to
the world. If Jesus is the “original sacrament”, then the Church is the “ground Sacrament”. Grundsakrament describes the
Church as the fundamental Sacrament. As members of the Church, we make Christ present in society. This is our identity.
I. JESUS AS THE FOUNDATION OF THE CHURCH
As a Christian, you are not just a guest or an occasional visitor-but a permanent member of the family, in a house upheld by
divine power! And in this place; as a member of this house, we are “being built together for a dwelling place of God in the
spirit”. God has made it possible for us to enter this building and dwell in Him. Verse 22 in the letter of Paul to the
Ephesians is about fellowship with God. This is the strength of the house we live in! And it has a great impact on Christians.
Whatever may happen to us on earth, as long as we stay in the household of God, we are secured.
There is this common notion that when Jesus started His ministry or even before that, He intended to start a Church or a
group different from the religion He was brought up in. But if we search our New Testament, we do not find anything to
support this idea. In fact, in His whole life, Jesus had been going to the synagogues and the Temple. Jesus even called the
Temple His Father's house. The Temple and the synagogue are Jewish places of study and worship. After Jesus died, His
followers continued to frequent these places of worship.
 
How did the Church come about and how is the Church related to Jesus? In the beginning, Jesus preached about the
kingdom. The kingdom of God was Jesus' way of expressing God's acts of salvation for Israel which were manifested in
Jesus' ministry of making people's lives whole and meaningful. The ministry of Jesus did not stop when He died. The group
of disciples continued Jesus' mission in spite of difficulties including persecutions. Jesus' life, ministry, death and the
experience of His resurrection became the bases for the early followers to form a community which later came to be known
as Church. In this sense, Jesus is the foundation of the Church. Without Jesus, we cannot speak about Church.
It must be clear to us at the outset that the existence of the Church is not something automatic in the sense that it
immediately had its life after the death of Jesus. The emergence of the Church came as a gradual process. The Church
developed through a series of interpretations of how people experienced Jesus. These experiences with Jesus and the
interpretations that came afterwards led to the birth of the Church.
 
Are we saying then that Jesus actually have not founded the Church? Yes if we mean he intended to start a new religion
separate from that which He grew up with. The witness of the Gospels tells us that He could not have done so. We maintain,
however, that who He was and what He said and did formed the ground on which the Church grew and flourished.
Another way of expressing the idea that Jesus is the foundation of the Church is provided by the Acts of the Apostles' story
of the Pentecost event. The story tells us that after the death of Jesus the disciples became very afraid so that they all ran
away. Later, they started to gather together but they had to lock the doors for fear of those who killed their master. But once
the Spirit descended on them, they became very courageous and they went around proclaiming that Jesus is alive. For Saint
Luke, the writer of the Acts of the Apostles, this was the birth of the Church. Jesus' Spirit that He promised gave the
disciples courage. The outpouring of the Spirit led to the growth of the Church. Jesus did not leave them after all.
It is only when we understand properly the whole context of the existence of the Church that we can appreciate who we are
as members of the Christian community. As part of this community, we need to be aware of our Christian character.
Knowledge of who we are gives us the right perspective about ourselves, about things and events, and our role as a Christian
community.
The word “Catholic” was first used by Ignatius of Antioch around the year A.D. 110. It is from
the Greek word katholikos, which means “toward the whole.” Ignatius was suggesting that the Church is a gift offered by
Christ to all people.
II. THE CHURCH AS AGENT OF JESUS’ VISION OF THE KINGDOM
The kingdom of God for Jesus is basically an experience of God's graciousness to human beings (cf. Second Plenary
Council of the Philippines 39-47). His understanding of the kingdom flows right from His encounter with God as a loving
Father, an Abba. The prophets of Israel saw God as the one who saves. God was known as "He who brought Israel out of
Egypt." Their God was a God who acted on behalf of His suffering people. In fact, this is the idea behind the greatest
celebration of the Jews - the Passover. The Passover for the Jews was liberation from all forms of bondage. It was this idea
about God that shaped the attitude and practice of Jesus.
The kingdom is a message about God relating graciously with His people. He is on the side of human beings, especially the
powerless. Many of the parables of Jesus as well as His table fellowship and healing point to this idea of God. Yet, even if
God is tender and patient, He remains firm and commanding. The word "Abba" does not only express tender love but also
authority. The Gospels speak of His sovereignty, His power over life and death. Yet the irony is that it is this greatness that
prompts God to reach out to the lowly. God is great because He can respond to the suffering of the poor and the oppressed. 
In His life, Jesus witnessed to this graciousness of God. The Church is called to do the same. To witness to the kingdom is to
be a disciple of Jesus. According to John Fuellenbach, who specializes in Missiology, one of the basic problems that we face
as a Church today is forgetting the roots of our being Church. We get disconnected from the way of life lived by Jesus and
that is why we sometimes fail to be a leaven that transforms society. Discipleship is going back to this root of our faith and
looking at Jesus once more. Once we forget this, our Church will just be like any other organization.  
Discipleship gives to the individual as well as to the community a unique identity and purpose. But this unique identity does
not make us an exclusive group that exists only for itself. In fact discipleship calls us to a mission - a mission to reach out to
others as Jesus did; to be of service to our neighbor and to society, and indeed to the whole of creation. It is only by being
faithful to this mission that the Church becomes the Sacrament of Jesus.
  There are various ways for us to help the Christian community become a
Sacrament of Jesus today. As students, you have a lot to contribute such as:
 At times we may suffer because of circumstances and as far as we are able, we cannot see that we have sinned or
turned away from God’s will. When this happens, James encourages us to be patient and pray, believing that God
hears and sees and will bring about a resolution to the problems which will be beneficial to us. (Romans 8:28, “All
things work together for good to those who love God”)
HOW DO WE DESCRIBE OUR CHURCH?

1. Showing good examples to those who are younger than you, especially your own brothers and sisters; 5 DIMENTIONS THAT CHARACTERIZE THE CHURCH

2. Volunteering to help in the social action ministry of your school;

3. Becoming members of civic youth groups in your communities;
4. Participating actively in your parish or Church activities such as liturgical celebrations and outreach programs; and
5. Inviting others to the church for the celebration of the sacraments.
There are two main points that we must remember in this Unit regarding the importance
of the relationship between Jesus and the Church. They are the following:
o To be able to understand the Church, we have to understand Jesus. We can have a better knowledge
about Jesus if we consider his intimate relationship with God. Jesus was totally obedient to the Father's
will so that in his life, we see God at work.
o What the Church is cannot be understood apart from the person and ministry of Jesus because, in fact,
the Church's mission is to embody in today's world what Jesus stood for. The Church exists as an
instrument of Jesus' vision of the kingdom of God. The kingdom is God's dream of a new world for
human beings: a world where life becomes meaningful and enjoyable; where peace and justice reign;
where the weak are not taken advantage of; where those who have much know how to share. If the
Church works for this dream, it becomes truly the Sacrament of Jesus.
WEEK 4: Nature and Mission of the Church
Christ has shared with us his Spirit who, being one and the same in head and members, gives life to, unifies and moves the
whole body. Consequently, the Spirit's work could be compared to the function which the soul, the principle of life, fulfills
in the human body.
In this Unit, we explain in detail what the Church is and its role in today’s world. There are various ways by which we can
describe the Church.
The New Testament presents five dimensions that characterize the Church professing faith in Jesus:
1. Had a strong sense of fellowship;
2. Were nourished by the word of God;
3. Celebrating their communion with one another and with God in prayer and celebration of the sacraments
4. Developed a plurality of ministries; and
5. Continued Jesus’ mission of proclaiming the kingdom of God.
We see that characteristics mentioned above in the images of the Church, or in how the early Church understood itself. We
find these images in the letters of Paul. The Letters of Saint Paul are our oldest sources in the New Testament to the light on
how the early Christians defined their identity as Church. Two of the three images of the Church that we find in them
(People of God and Temple of the Holy Spirit) are basically Jewish (cf. 2 Cor. 6:16; 1 Cor. 3:16). The third image, The
Body of Christ, is borrowed from the Greeks. For the Greeks, the word "body" expressed the unity of anything that consisted
of various members. It was often used to speak about the state or a political assembly.
Johannes Gutenberg, the inventor of the printing press, was Catholic and the first book ever
printed was the Catholic Bible.
At the time of Jesus' birth, the town of Nazareth only had about 200–400 people
Scholars made an estimate by counting backwards from the year his ministry began, which was A.D. 27-29.
Jesus was about 30 years old at that time. Therefore, the year of his birth would have been between 6 and 4
B.C.

Read and Reflect on the Inspired Word of God SCRIPTUAL IMAGES OF THE CHURCH

 The letter of James tells us that “faith without practice is dead faith” (2:14-26) LETTERS OF PAUL – our oldest sources in the New Testament to reconstruct how the early Christians defined their
identity as Church.
 James encourages us to rejoice when we face trials because these things will increase our perseverance and make
 
us strong and mature as Christians as we rely on God to help us through such times. Many times we struggle
because the evil one will try to use our weak spots, the things we did before we became Christians, our own
thoughts and desires to turn our eyes away from God and His will, and to concentrate on ourselves. The secret to
overcoming these things and not to fall into sin is to turn our hearts and minds to God immediately, submit to Him THREE IMAGES OF THE CHURCH:
asking Him to come and fight for us. When we do this, we are resisting the devil and he will flee from us. He
cannot stand against God or His Holy Spirit within us. 1. People of God
This was the most basic way for the Jewish people to express their identity. In the exodus experience, God made them into a
people, into a nation in which God reigns (in Hebrew, “Israel”), into an assembly of God (in Hebrew, Kahal Yahweh;
ekklesia in Greek) (CCC 751-752).
 The early Christian applied this important Jewish idea to their own community and they called
themselves the new people of God.
 Third, the spirit manifests itself in the diverse talents and of the members of the community
The Church is the temple of the Holy Spirit. If the soul is to the body, the Holy Spirit is to the body of Christ, the Church
(Saint Augustine, Serum, 267.4).
3. Body of Christ

 Most basic way for the Jewish people to express their identity.
 The early Christians believed that they were the true Israel and true seed of Abraham.
 They were also the true seed od Abraham (Rom. 4:13-25)
 We note here that the Jews were proud to refer themselves as children of Abraham whom the bible
describes as a man of faith and the father of the Jewish nation.
 God has willed to make men holy and save them, not merely as individuals without any mutual bonds,
but by making them into a single people, a people that acknowledge Him in truth and serves Him in
holiness ( The Dogmatic Constitution on the Church, Lumen Gentium 9).
 In this regard, the Second Vatican Council has taught that Christ instituted in His blood; He called a race
made up of Jews and Gentiles, which would be one, not according to the flesh, but in the Spirit, and this
race would be the new People of God.
CIRCUMCISSION
 As people of God, the early Christians understood themselves also to be true circumcision.
 For the Jews, circumcision was a mark of belonging to God’s chosen people.
Christ has shared with us His Spirit that gives life to, unifies, and moves the whole body, the Church. Consequently, the
Spirit’s work could be compared to the function which the soul, the principle of life, fulfills in the human body. Saint Paul
refers to the physical structure of the human body and makes it into an image of talents and responsibilities within the
Christian community.
 In the Roman Setting, the word “body” expresses a group of persons who embrace a common political; ideal or
follow a particular figure.
 By adopting this image, Paul wishes to highlight the church’s unique relationship to Christ and the unique
relationship of the members to one another.
 “We were all baptized into one body-Jews and Greeks, slaves and free-and we were all made to drink of one
spirit” (1 Cor. 12:12-13)
 In baptism, although we are many, we are made into one body of Christ.
 In Eucharistic celebration, Christians share in the blood and body of Christ.
a. Paul refers to the structure of the human body and makes it into an image of talents and responsibilities within the
Christian community.

2. Temple of the Holy Spirit b. Since no single organ can claim itself to be the body, no individual or group within the church is entitled to be called the
Church.
 The temple was very important for the Jewish people.
c. We are only church when we have a diversity and responsibilities and ministries that together build up the body.
 The Jews believed that God dwelt in the temple.

 Therefore, the temple will never be destroyed.

 This belief was strengthened by the fact that Jerusalem was a strongly fortified city and the temple was made of
stones the biggest of which weigh several tons.
 For Paul, the early Christians no longer have the need for the temple made of stone because God has made their
community into a living template where God dwells.
We have different gifts and abilities but we are not body and one people
united by God's Spirit of equality, love, and service. As young people, we can be true to these images of the Church by:
1. determining one gift/talent that we have and working hard to improve it and use it to help others;
2. joining youth civic or religious groups that do volunteer works for the community; and

 There are several implications of this understanding. 3. doing faithfully assigned responsibilities at home like cleaning the house and washing the clothes and the dishes.

Implications of this understanding

 First, every Christian is a temple of the Holy Spirit because that person received new life and freedom from God
in baptism

 Second, there has to be equality in the Christian community because everybody received the gift of the spirit

The biblical images of the Church describe in various ways how we as a Church have
to embody Jesus in today’s world
o We are to behave as God’s people, as Body of Christ, and as Temple of the Holy Spirit.
o The image of the people of God as a dominant understanding of the Church but added that the Church needs
leaders also and that leaders and members are called to serve.
o If we look at the New Testament, we realize that discipleship is what makes a group of people Church.
o If we say we believe in Jesus, then this faith has to be seen in our attitudes and actions.
Week 5: Relevance of the Scriptural Images for the Church
All talents are given to us by God, not because we deserve them but because of His kindness.  Talents
are special skills, abilities, or gifts that God has given different people, God has created us in different sizes, colors, tribes,
and races and has given us different talents. Some talents can be seen by what people do with their physical bodies while
others are seen in one's mental capacities. We are told that God gave us different talents and We should not consider
ourselves superior to others because we have a talent that another does not.   
Read and Reflect on the Inspired Word of God
There are different kinds of spiritual gifts but the same Spirit; there are different forms of service but the same Lord; There
are different workings but the same God who produces all of them in everyone.   the sense of considering the growth of the Church leadership. And the leadership should not behave as if the other
Spiritual Gifts (1 Corinthians 12: 4-6)
The Scriptural images are drawn from the specific, concrete culture and times of the biblical
people. They have to be carefully explained if they are to enlighten the Filipino Catholic of today on the Nature of the
Church. These images must be brought to life by showing how they manifest basic human values and religious meaning that
are relevant to our Filipino culture and Spirituality (CFC 1347)
PCP II offers one example of adopting a biblical image of the Church to Filipino Culture. Many biblical images revolve
around the basic theme of the household or family of God.
PCP II develop the image of the Church as a  “community of families.” The family is “the Church in the Home”. Jesus
began His mission within a family; the family is where faith-life begins, is nurtured, and grows to maturity. In fact, the
family is a model of relationship in the Church. For the plan of God is that all should from one family, and the Church is the
household of God where all call upon and obey the will of the same Father through the Holy Spirit (PCP II 419-422)
It may be helpful at this point to reflect briefly on the relevance and challenges of the scriptural images for the Church
today. We can summarize the main points of this reflection in the Following:
FROM AN EXCLUSIVE TO A MORE INCLUSIVE CHURCH
 Hans Kung, a well-known theologian, stated that if we go over what the Bible says, we have to affirm that we are
a Church “of God, of Spirit, and of Christ”. This implies that we are part of the Church because God called us
because Jesus is present in our midst, and because the Spirit gathered us together.
 Being a Church is a gift and not our personal community achievement. It is a basic misunderstanding to consider
the Church as the result of the decisions of individuals or groups. The message is that we cannot make the Church
private and exclusive. Because it is God who makes us people, no group or individual has the privilege to
determine to has the right to be part of the Church or not. We cannot exclude others for any reason (CCC 836-845)
 We cannot be an exclusive subdivision Church that keeps poor squatters outside the walls of out enclave. God
calls the rich and the poor, Jews and Greeks, free and slaves, to become one people, one body, one temple. If we
read the gospels and see how Jesus related with God and dealt with people, that is how we in the Church must
behave.
FROM CLERICALIZATION TO COMMUNITY PARTICIPATION
 If we are a temple, people, and body, then all members and leaders have the same
Dignity. We are different only in function and role. There are different charisms, services, tasks, or functions in
the Church (CCC 806).
 But they are secondary to the idea of fundamental equality (PCP II 95). The laity should contribute their talents for
the growth of the Church. The clergy, because they are in the position of leadership, should see to it that these
talents are developed and put to good use in the service of the community. There should be no clericalization in
members, especially the laity, cannot contribute anything to making the Church better. We should remember that
we are one body, one people, and inspired by one Spirit.
Why does clericalism is a problem in the Catholic Church?
Clericalism undergoes the belief and practice those priests and bishop are very special, Superior to laypeople in matters
personal and religious, and that their authority and pronouncement on all issues should be accepted and acted upon without
input by those without the clerical designation.
Clericalism began in 1054 because of various disputes and actions, and it has never been healed,
although in 1965 Pope Paul VI and the ecumenical patriarch Athenagoras I abolished the mutual excommunications of 1054
of the pope and the patriarch of Constantinople
As members of the Church, we can respond to the challenges posed by the Scriptural images of the Church by:

 Discovering and developing our talents and abilities so that we can contribute to the growth of the Church

 Thanking God in prayer our talents;

 Using these talents/ abilities in community activities and celebrations like serving as readers or members of choir
during the Mass

 Helping in maintaining our church and its surroundings

 Learning more about the role of our Christian community in society and sharing about it with peer

 The Scriptural images are drawn from the specific, concrete culture and times of the biblical people.

 PCP II develop the image of the Church as “community of families.” The family is “the Church in the Home”.

 Being a Church is a gift and not our personal community achievement. It is a basic misunderstanding to consider
the Church as the result of the decisions of individuals or groups.

 We are one body, one people, and inspired by one Spirit.