making it new.
Its foundation, center and summit is the clear
THEOLOGY
WEEK 1
A. THE RELIGIOUS EDUCATION IN CATHOLIC/CHRISTIAN SCHOOLS
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 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
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).
Religious Education is "education in the faith...especially the teaching Of
Christian doctrine...imparted in an 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 SIX (6) CICM SCHOOLS IN THE PHILIPPINES
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
SAINT LOUIS UNIVERSITY SAINT MARY’S UNIVERSITY
 the incarnation of the Christian faith in attitudes and values of daily BAGUIO CITY (1911) BAYOMBONG (1928)
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 UNIVERSITY OF SAINT LOUIS SAINT LOUIS COLLEGE
Christian Workers. TUGUEGARAO (1965) LA UNION (1964)

B. THE CICM-RP PROVINCE’S VISION AND MISSION OF EDUCATION

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 SAINT LOUIS COLLEGE MARYHILL SCHOOL OF
pastoral direction, especially in terms of the evangelization of the youth CEBU CITY (1971) THEOLOGY (1972)
and the development of the local church.

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.
C. THE CICM IN THE PHILIPPINES: THE PIONEERS
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) Rev. 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) Rev. 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)
 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) Rev. 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.
 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) Rev. 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) Rev. 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) Rev. 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.
 Fr. 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”).
8) Rev. Fr. Henri Verbeeck, CICM (1879-1938)
 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.
9) Rev. Fr. Seraphin Devesse, CICM (1883-1945)
 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.
 Fr. 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 narratives from both the Old and New Testament, the learners are inspired
figure” and guided to appreciate and understand more profoundly the Christian
faith.
By Their Works
You Shall Know Them! The Church Teaching leads the learners to the rich tradition of the Catholic
Church which helps concretize the mission of continuously realizing the
Who is a CICM? good news of salvation to humanity entrusted by Christ. Through
 He is a priest and a brother. thematically selected documents from the Magisterium of the Church, the
 He is a religious, who takes the vow of poverty, chastity and obedience. learners are clearly guided of their role as members of the Church – as part
 He is a missionary, who takes an oath that he will devote his whole life to of the body of Christ.
the establishment of the Church.
 He is a teacher of God’s word to the entire world. The Missionary Response challenges and at the same time accompanies
 He is a doctor in areas where no medical care is available. the learners to a deeper personal commitment to Christ through renewal
 He is a father who comes to the sick and dying with words of comfort. and transformation (metanoia) in the Christian faith. Through the
 He is a friend and confidant of the youth. missionary response, the learners are provided with various opportunities
 He is all things to all people. to actualize or put into concrete actions those learning from classroom
discussion and lectures. This leads to a genuine Christian living as the
D. OVERVIEW OF RELIGIOUS EDUCATION 3 learners continue to practice and apply a truly Christian way of life
“educated in faith”.
In our Religious Education 2 course, we Ecclesiology is a branch
focused on the person and ministry of Jesus of theology concerned
WEEK 2
and the significance of these to our life as with the nature, the
students, as individuals, and as members of a constitution and CHAPTER 1: JESUS AND THE CHURCH
community. functions of a church. God is our ABBA.
The present course continues to relate the
Sacramentology is a ABBA
teachings of Jesus to our day-to-day life but
the emphasis now is on how believers specialization of  It is an Aramaic word for “father”
understand themselves as a community theology that deals with  It represents an intimate form of speaking that corresponds to the English
(Church), their mission, and how they the nature and functions “Daddy” or the Tagalog “Tatay” or “Itay”
celebrate their faith (through the of the sacraments.
sacraments). In the language of theologians, JESUS AS THE SACRAMENT OF GOD
this course is a combination of ecclesiology and sacramentology.  Before we start talking about Jesus as the sacrament of God, let us first clarify
few things. The Catechism of the Catholic Church teaches that, “The
GENERALIZATION: sacraments are efficacious signs of grace, instituted by Christ and entrusted to
the Church, by which divine life is dispensed to us”.
Word of God brings back the learners to the rootedness and foundation of
 Catholics believe, then, that sacraments point to and are channels of God's
the Christian faith and the Sacred Tradition that mutually dialogues with
grace. They work as an effective means of communication between God and
concrete human experiences today. Through thematically selected biblical
His people.
 According to the Catholic faith, the sacraments are gifts from God, given
through the Church as an outpouring of His love.
 Through the sacraments, God justifies and sanctifies His people (i.e., He saves
them and makes them holy), He meets His people where they are in order to
draw them up to Him, He pours out His grace, He builds up the Church and He
receives worship.
 These celebrations as signs point beyond themselves the reality that God
cares for people.
 If we participate in the celebration of the sacraments properly, we helped to
become better disciples and better human beings.
 Sacraments are interpersonal encounters between God and human beings.
This understanding of sacrament is applicable to both the seven sacraments
and to Jesus and the Church. We encounter God when we celebrate the
seven sacraments.
 In a similar way, it is through the Church that we encounter Jesus. Therefore,
the Church can also be called the sacrament of Jesus.
1) JESUS’ RELATIONSHIP WITH GOD
 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 he stands for.
 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 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.
 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.
 A phrase the gospels use to refer to this plan is “kingdom of God” which is
the central message of Jesus.
 It is in this sense that we claim that Jesus wholly communicated to people
God’s presence and action. Jesus’ response allowed God’s purpose to be
alive here and now.
 The image of the “original sacrament” that is used describe Jesus
expresses who Jesus really is in relation to God. This means that the
whole Jesus event (his life, ministry, death and resurrection) symbolizes
the presence and actions God in relation to human beings and to the
whole creation.
 The famous theologian Edward Schillebeeckx in his writing “De
Sacramentele Heilseconomie” (1952) refers to Jesus as the sacrament of
God.
 Other theologians call Jesus “the symbol of God and paradigm of our
humanity” (Dictionary of Theology).
 In simple terms these people are explaining that in Jesus we see the face
of God. Jesus reveals who God is. Jesus makes God present and active in
the world. How is this so?
The Jews always thought of God as powerful, loving, faithful, and just:
 God’s power liberated them from the bondage of Egypt to become a free
people.
 God’s faithfulness to them is dramatically illustrated by the story of the
prophet Hosea who married an unfaithful woman. (Hosea chapter 1,2,3)
 Israel has been tempted to look for other gods but God continued to call
Israel back. Jesus’ story which we usually call the “parable of the prodigal
son” illustrates God’s care for human beings even if they gone astray.
HOW DOES JESUS MANIFEST AND MAKE PRESENT THESE LIFE-GIVING
ATTRIBUTES OR CHARACTERISTICS OF GOD?
A. HEALING
If we read the Gospels, we can see in the ministry of Jesus God’s compassion
for his people. Some very obvious examples are Jesus’ healing activities
(Examples Mk. 7: 24-30; 31-37 and parallels).
 Healing forms a significant part of Jesus’ ministry. A little less than one-
third of the Gospel narratives concerns Jesus’ healing. That is why we
cannot understand Jesus properly if we forget that he was a healer.
 Jesus healed not because he wanted to prove something.
B. TABLE FELLOWSHIP
 Many times, in the Gospels, the gospel writer introduces the healing act
of Jesus by the phrase “and Jesus took pity…” and similar other
expressions suggesting that here, Jesus healed because of compassion.
 Those who experienced Jesus’ healing invariably saw Jesus as somebody
sent by God and was doing the work of God.
 We note that in the Old Testament, one of the common descriptions
about God is that He is Israel’s healer. In Jesus the healer, Jesus’
contemporaries saw God continuing to heal His people.
 For Schillebeeckx, Jesus personifies the saving acts of God. For the Jews,
healing is a very important part of their understanding of what salvation
is.
 Jesus healed not just to remove the physical aspect of illness but he
restored the person to a state of wholeness. Healing is about the well-
being of the totality of the person and the community.
 The Bible can speak about restoration of relationships as healing of
relationships.
Example:
The story of Jesus healing a woman has been bleeding for many years (Lk.
8:40-50).
 The woman was considered by others as perpetually clean and therefore
C. PARABLES
she was being avoided. In a sense, she was an outcast in the community.
 When Jesus healed her, her physical health was not the only one
restored. She was also restored as a member of the community.
 This means a lot in the Jewish society where being accepted in one’s
group was so important. She was no longer an outcast because her
community accepted her back. Or we can say, the community was also
healed because Jesus’ action made them realize that the suffering woman
was a member of their community who really needed help.
 In this story, Jesus embodied God as the healer of His people. In Jesus,
God worked to restore well-being to his people.
 Aside from healing, one important element of the ministry of Jesus was
his table fellowship (example Lk. 7:36-50 and parallels).
 For the Jews during Jesus’ time, eating was not just a biological or social
activity. It was religious reality as well which means the Jews have
religious rules regarding what to eat and what not to eat, how to eat, and
with whom one should eat.
 For example, a respectable person should not eat with sinners, or pagans,
or prostitutes, because he might become unclean.
 You should wash your hands properly before eating because you might
have touched something unclean. If eating was practiced this way, it
divided rather than united the community.
 In the Gospels, Jesus had been eating with all types of people including
tax collectors and the outcasts of society. His disciples were also criticized
for eating without washing their hands.
 Jesus’ table fellowship symbolized and made present God’s inclusiveness
and concern for the lost and the last. In the Gospel stories, the people
with whom Jesus ate were those excluded by many in the Jewish society.
Jesus’ table fellowship, therefore, made present and palpable God of
compassion.
 Many times, Jesus used parables to teach. The parables of Jesus are
stories about the Kingdom of God− the Kingdom of God is also described
as an experience of salvation both in the here and now as we shall see
later. Examples: Parable of the Lost Son (Lk. 15:11-32), Parable of the
Sower (Mt. 13:1-23), Parable of the Mustard Seed (Mk. 4:30-34)
 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 things and events in
our life and in the life of society.
 The parables of Jesus also challenged the prevailing oppressive situation
of is time and invited people to an alternative lifestyle that can that can
result in a more human society.
 In the gospels, there are two imageries that explain what is involved in
transformation: the imagery of the heart and the imagery of death.
 For the Jews, the heart represented the true self of the person. To that
person seeking for true wisdom, Jesus said: “You shall love the Lord with
all your heart, soul, and mind” (Mk. 12:2930)
 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.
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.
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 of the katawan and the
kalooban or the whole of the person’s katauhan.
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.
 A lot of this kind of relating takes place in our communities,
workplaces, and even inside our homes.
 The message of the kingdom calls for the abolition of rules,
regulations, structures, or systems that promote this of relationship.
D. THE KINGDOM OF GOD IS OFFERED TO ALL
 The kingdom of God is good news as well in the sense that it is
offered to all.
 The ministry of Jesus is replete with examples of inclusiveness of
God’s offer of well-being.
 Jesus welcomed those people rejected by the Jewish society: the
sinners, tax collectors, prostitutes, and all those in the fringes of
society. He saw in these people the possibility of change.
 The Jesus movement, that group formed around the experience with
Jesus, was characterized by acceptance and openness towards others,
especially those excluded in society. If the Jewish society was
exclusive in many ways, the contrary was true for Jesus and his
followers.
E. THE KINGDOM IS FUTURE AND PRESENT
 The future aspect of the kingdom is usually stressed resulting in the
lack of social and political involvement among Christians.
 Behind this attitude is the thinking that if the kingdom of God
concerns only our life after we die, the involvement in the present is
meaningless. But in the teachings and practice of Jesus, the Kingdom
is presented as also an experience of well-being in this life.
 Following the prophet Isaiah’s reflections, Jesus envisioned the
kingdom as the feeding of the hungry, the freeing of the prisoners,
the healing of sickness. These are concrete situations that concern
people in the present life.
 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 kingdom.
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.
MISSIONARY RESPONSE:
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.
 1. Visiting the sick
2. Volunteering our time to help the needy especially during calamities
3. Donating whatever we can to charity
4. Controlling our tendency to bully others
5. Showing respect to the elderly members of the community.
THEOREALIZATION:

 Catholic tradition puts a great emphasis on the importance of the

sacraments. What is believed by Christian’s as the highest of values and
purpose in human life is expressed through the sacraments.

 Sacramental life is an expression of God’s gracious offers and the desire of

humans to strengthen their relationship with God.

 God made this relationship possible through Jesus Christ who is therefore a
sacrament of God.

 Before Jesus’s death he entrusted these sacraments as way for God to be

present in our lives even if we cannot see or hear him.

 Communication with God is made possible in and through the celebration

in the words, actions objects and events.