Christian Faith Education_ Philosophy, Vision and Mission

CHRISTIAN FAITH EDUCATION (CFED)

Philosophy
The University of Saint Louis offers a Christian Faith Education that upholds the integral
formation of the human person built by the wisdom of God.
Vision
The Christian Faith Education in the University of Saint Louis is a transformative life
developing curriculum anchored on the Gospel values of Jesus, responsive to the
challenges and signs of the times, faithful to the teachings of the Church, and aimed at
forming Christian disciples and faith communities.
Mission
Christian Faith Education in the University of Saint Louis is committed to the whole
person geared towards missionary discipleship in CICM Missio et Excellentia which:
1. Advances in the understanding of the Christian faith and morals.
2. Fosters Christ-centered missionary spirituality in the example of Mary.
3. Impels pastoral actions that give witness to the Gospel values in response to the
signs of the times.
4. Participates in the community life of the Church in the work of evangelization.

5. Week 2 (January 17-21, 2022)

Liberating Communities with my God-given

Topic:
Gifts
At the end of this module, you are expected to:

1. be formed and transformed to become agents of liberation to

Learning
those who are at the peripheries
Outcomes:
2. share your gifts/talents to the communities
3. develop a habit to render a holistic response not just to the
favored members of the society but also to the least, the lost
and the last

6. LEARNING CONTENT
7. Biblical Reading: Parable of the Talents (Mt. 25:14-30)
8. 14 “It will be as when a man who was going on a journey called in his servants and
entrusted his possessions to them. 15 To one he gave five talents; to another, two; to a
third, one—to each according to his ability. Then he went away. Immediately 16 the one
who received five talents went and traded with them, and made another five. 17 Likewise,
 the one who received two made another two. 18 But the man who received one went off
and dug a hole in the ground and buried his master’s money. 19 After a long time the
master of those servants came back and settled accounts with them. 20 The one who
had received five talents came forward bringing the additional five. He said, ‘Master, you
gave me five talents. See, I have made five more.’ 21 His master said to him, ‘Well done,
my good and faithful servant. Since you were faithful in small matters, I will give you
great responsibilities. Come, share your master’s joy.’ 22 [Then] the one who had
received two talents also came forward and said, ‘Master, you gave me two talents. See,
I have made two more.’ 23 His master said to him, ‘Well done, my good and faithful
servant. Since you were faithful in small matters, I will give you great responsibilities.
Come, share your master’s joy.’ 24 Then the one who had received the one talent came
forward and said, ‘Master, I knew you were a demanding person, harvesting where you
did not plant and gathering where you did not scatter; 25 so out of fear I went off and
buried your talent in the ground. Here it is back.’ 26 His master said to him in reply, ‘You
wicked, lazy servant! So you knew that I harvest where I did not plant and gather where I
did not scatter? 27 Should you not then have put my money in the bank so that I could
have got it back with interest on my return? 28 Now then! Take the talent from him and
give it to the one with ten. 29 For to everyone who has, more will be given and he will
grow rich; but from the one who has not, even what he has will be taken away. 30 And
throw this useless servant into the darkness outside, where there will be wailing and
grinding of teeth.’
9.
10. The parable of the talents is commonly interpreted as a commendation of
the two servants that made one hundred per cent profit and a
condemnation of the one that made no profit, with the lesson that
Christians should use their natural capabilities to the full for the sake of
God’s kingdom. Arland Hultgren (2000, 278- 279) sees the meaning of talent
as embracing natural endowment and going beyond it. For him the
emphasis is on faithfulness in the use of any gifts a disciple gets as being
afraid to use them means failure. The parable is a reminder that these gifts
are given to all in various measure. As you reflect and do your journal, may
you realize that as a person and as a student of USL a CICM school, you
too are gifted with various talents. May you use this talent without
reservation to serve others with integrity and compassion.
11.
12. References:
13. Holy Bible: New American Bible (Revised Edition) (NABRE). Confraternity
of Christian Doctrine. (2010). Bible Gateway. http://www.biblegateway.com/.
Accessed July 1, 2021.
14. Martino, R. (1992). Statement of H.E. Archbishop Renato R. Martino
Apostolic Nuncio Head of the Holy See Delegation to the United Nations
Conference on Environment and Development Rio de Janeiro. Brazil.
 http://faculty.theo.mu.edu/schaefer/ChurchonEcologicalDegradation/docu
ments/UNConfonEnvandDev_000.pdf
15.
16. Week 3 (January 24-29, 2022)

Sustaining Transformed Society through

Topic:
Responsible and Compassionate Stewardship
At the end of this module, you are expected to:

Learning 1. relate with others with fairness and honesty

2. experience God accompanying you as you do your daily
Outcomes:
tasks
3. initiate a helping hand in the sustainable development of the
environment

17. LEARNING CONTENT

18. This module seeks to let you maintain the firm conviction to sustain and
uphold the CICM mission for Justice, Peace, and Integrity of Creation
(JPIC).
19. Biblical Reading:
20. Christian Charity
21. (1 Peter 4:10-11)
22.
23. 10 As each one has received a gift, use it to serve one another as good stewards
of God’s varied grace. 11 Whoever preaches, let it be with the words of God;
whoever serves, let it be with the strength that God supplies, so that in all things
God may be glorified through Jesus Christ, to whom belong glory and dominion
forever and ever. Amen.
 24.
25. As you read the passage from the first letter of Peter, you will learn some
lessons about stewardship that could be relevant for you today. Peter takes
you into the discussion of stewardship and the faithful management of
“God’s manifold grace.” Gumm, J. (2013) explains that “we have been
entrusted with what is not ours, yet every gift comes from God. The gifts He
bestows are wide in variety and indepth.” As you reflect, focus on what you
are to do with those gifts in sustaining the CICM advocacies on Justice,
Peace, and Integrity of Creation (JPIC). Pray that you can use these gifts to
serve one another, and by doing so, you glorify God. If you have speaking
gifts, use them as though you are speaking God’s words. If you have serving
gifts, use them supplied by His grace. When it comes to your leadership,
your efforts need to be patient but yet always centered on God’s grace. As
Louisians, learn from the examples of the CICM pioneers who made use of
God-given gifts to serve those who are neglected and abandoned in the
community. Do not be afraid. God is with you always!
26.
27.
28. Week 4 (January 31- February 5, 2022)

Glorifying God with Integrity and Compassionate

Topic: Service in your Practice of the CICM Louisian
Charism
29.
 At the end of this module, you are expected to:
Learning
1. encounter the loving presence of God
Outcomes:
2. draw a sense of belongingness and care for others
3. engage in community prayer in action such as prayer rallies,
community or Eucharistic pantry and the like
30.
31. LEARNING CONTENT
32. This module seeks to help you develop the values of service, integrity, and
compassion as you live the Louisian CICM Charism, and empower others
to actively be involved in the community. Eventually, to make Jesus the
center of your life through conscious, active, full, and fruitful participation
in the Eucharist as the summit of your Louisian worship and witnessing.
33.
34. Biblical Reading:
35. Martha and Mary
36. (Luke 10:38-42)
37.
38. 38 As they continued their journey he entered a village where a woman whose
name was Martha welcomed him. 39 She had a sister named Mary [who] sat beside
the Lord at his feet listening to him speak. 40 Martha, burdened with much
serving, came to him and said, “Lord, do you not care that my sister has left me
by myself to do the serving? Tell her to help me.” 41 The Lord said to her in reply,
“Martha, Martha, you are anxious and worried about many things. 42 There is need
of only one thing. Mary has chosen the better part and it will not be taken from
her.”
39. In a culture of hectic schedules and the inexorable quest of productivity, you are
tempted to measure your worth by how busy you are, by how much you
accomplish, or by how well you meet the expectations of others. Many people in
our community likely identify with Martha. Feeling pulled in different directions,
feeling worried and distracted by many things, these seem to be common threads
of life in our fast-paced world. When you feel like you are in this situation try to
stop and listen to the Lord. Jesus said in Luke 12:25, “Can any of you by worrying
add a single hour to your span of life?” In the Gospel reading Martha was worried
about many things, but Jesus said to her “Martha, Martha, you are worried and
distracted by many things; but only one thing is necessary; for Mary has chosen
the good part, which shall not be taken away from her.” We know that worrying
does nothing good, and that much of what we worry about is not so important in
the larger scheme of things, and yet we cannot seem to quash our anxious
thoughts and frantic activity. As you reflect, learn the ways of Mary, for Jesus said
she has chosen the best part.
40. Week 5 (February 7-12, 2022)

Topic:
History of University of Saint Louis
 At the end of this module, you are expected to:
1. trace the roots/founders of your beloved alma
mater
Learning
2. review the three names of the school before it
Outcomes:
became University of Saint Louis
3. show gratitude to the CICM missionaries who
initiated to put up Catholic school in Tuguegarao

41. R E A D I N G S
42. in

43. CELEBRATING USL’s 57th Founding

Anniversary
44. The University of Saint Louis traces its roots from a school started by Msgr.
Constant Jurgens, CICM, D.D., a Dutch by nationality, was a CICM missionary,
great educator and then Bishop of the Diocese of Tuguegarao.

45. Cagayan Valley Atheneum

A few years before the outbreak of the Second World War, Msgr. Jurgens
founded the Cagayan Valley Atheneum as a diocesan school for boys. Rev. Fr.
Oscar Deltour, CICM, was its first rector. Cagayan Valley Atheneum stood from
1938 to 1946. It was set up at the compound of St. Peter’s Cathedral. Later it
was transferred to a different lot located in Ugac bought from the Tabacalera by
Msgr. Jurgens with his own missionary fund.

46. Ateneo de Tuguegarao

The war had destroyed the Cagayan Valley Atheneum buildings and Msgr.
Jurgens was confined at the concentration camp during the Japanese
Occupation. Like many CICM Missionaries, Msgr. Jurgens had also suffered in
concentration camps and in evacuation centers and came out a very sick man.
He called on the Jesuit Fathers (Society of Jesus) to take over the administration
of the school. It was agreed that he would transfer ownership of the land to the
Jesuits provided that they would build therein a residence and school complete
with equipment. The school was named Ateneo de Tuguegarao and offered high
school and two college courses: Commerce and A.B. Pre-Law. In 1962, the
Jesuit Fathers left Tuguegarao and closed the Ateneo de Tuguegarao.
47. Saint Louis College of Tuguegarao
On January 6, 1965, the Bishop of Tuguegarao, His Excellency Msgr. Teodulfo
S. Domingo, wrote the Provincial Superior of the Congregation of the Immaculate
Heart of Mary, the Very Rev. Charles Pieters and requested him to open a
Catholic school for boys in Tuguegarao. The impetus of this request was the
appeal of many Catholic parents for Catholic education for their boys in
Tuguegarao.

48. With the approval of the CICM Superior General, Fr. Charles Pieters responded
in January 1965 accepting the appeal. Preparations were made for the coming
school year and a four-room emergency building was put up since at that time
the students from Saint Paul College (SPC) were occupying the high school
buildings of the Ateneo after SPC was gutted by fire in January 1965.

49. In June 1965, Saint Louis School opened its portals to 138 boys accommodated
in (2) sections for the First Year and one section for the Second Year. Fr. George
Hantson, CICM, was the first rector.

50. In 1968, its college department opened with four courses: B.S. Civil Engineering,
B.S. Commerce, Liberal Arts and Junior Secretarial Course with 236 students.
That year then, the school was renamed Saint Louis College of Tuguegarao
(SLCT). In 1971, its high school department offered its science curriculum and
started admitting girls. In 1977, its Graduate School opened with Master in Public
Administration.

51. In the years that followed, it opened new courses in the collegiate level: B.S. in
Architecture, B.S. in Geodetic Engineering, B.S. in Electrical Engineering, B.S. in
Electronics and Communications Engineering, B.S. in Computer Engineering,
B.S. in Accountancy (separated from BS Commerce), Computer Secretarial
Course, B.S. in Computer Science, Bachelor in Secondary Education and
Bachelor in Elementary Education.

52. Kinder I and II were opened in 1997. The Elementary Department started Grade I
in 1998. True to its mission of providing the marginalized sector of the society
and access to quality education, it also opened the Learning Center for the
Hearing-Impaired children in 1998.

53. To address the need for highly qualified manpower resource in the global
community, on April 1, 2002, USL formally opened its Center for Technical and
Entrepreneurial Development with associate courses in Hotel and Restaurant
Management, Network Technology, Computer Secretarial, Electrical and
Electronics Technology.
After a few decades, Saint Louis College of Tuguegarao, became a college
serving young people in the preparatory school, elementary school, secondary
school, tertiary and graduate school. The years 1998, 1999, 2000 and 2001 were
years devoted to the pursuance of a change of the school charter from a College
to a University.
54. The University of Saint Louis Tuguegarao
On May 20, 2002, the Commission on Higher Education finally granted the
school its new charter. Hence, the old Saint Louis College of Tuguegarao is now
the University of Saint Louis, Tuguegarao City. The installation of the first
University President, Dr. Rosalinda P. Valdepeñas, who was at the helm of SLCT
during the grant of the University status, was on August 8, 2002.

55. In that same year, prior to the grant of University status, SLCT was one of the
first thirty (30) private higher education institutions in the Philippines granted full
autonomy by the Commission on Higher Education from 2002-2007. This
autonomous status was renewed for another five (5) years until 2012, along with
nine (9) other HEIs, a feat shared with prestigious schools in Metro Manila and
two (2) other schools outside of Metro Manila.

56. During the period of the grant of full autonomy, other collegiate programs were
offered which include Nursing (SY 2004-2005); Tourism and Information Science
(SY 2007-2008); Hotel and Restaurant Management (SY 2009-2010); Library
and Information Science and Interior Design (SY 2009-2010); Medical Laboratory
Science (Medical Technology) and Pharmacy (SY 2012-2013).

57. April 2012 marked another milestone in the history of the University when the
Philippine Accrediting Association of Schools, Colleges and Universities
(PAASCU) granted Level IV accredited status to six (6) of its curricular programs:
Accountancy, Business Administration, Civil Engineering, Liberal Arts,
Elementary Teacher Education, and Secondary Teacher Education. USL is the
first and only school in Region 02 granted such status and one of the very few in
the entire country. The Computer Science and Information Technology program
was also granted Accredited Status that school year.

58. K to 12 Basic Education Curriculum was implemented effective school year

2012-2013.

59. In May 2013, the High School Department was granted Level II Re-Accredited
Status (Level II) from 2013-2018 and the Nursing Program was granted
Accredited Status from 2013-2016. In May 2014, the Elementary Department
was granted Level I status from 2014-2017.

60. As a testimony of its long tradition of excellence and quality, the University was
bestowed an International Platinum Award for Excellence and Business Prestige
last May 26, 2014 in New York, USA.

61. In January 2015, the Level IV programs were granted Level IV Re-Accredited
Status from 2015-2019, and the University was bestowed with the recognition of
Institutional Accreditation from the Federation of Accrediting Agencies of the
Philippines (FAAP), valid until 2019.

62. In 2016, Level III Accredited Status was granted to the Electrical Engineering
program (valid until 2019); Level II Accredited Status to the Information
 Technology and Computer Science programs (valid until 2020); and Level II
Accredited Status to the Nursing program (valid until 2021). Also in 2016, the
school was re-granted its Autonomous Status (2016-2019) and was conferred
the recognition as Center of Development in Information Technology (2016-
2018).

63. School year 2016-2017 was the first year of implementation of the Senior High
School Grade 11 with the following track and strands: Academic Track –
Accountancy, Business and Management (ABM Strand), Humanities and Social
Sciences Strand (HUMSS Strand), and Science, Technology, Engineering and
Mathematics (STEM Strand: Health Science and Non-Health Science).

64. In May 2017, the Elementary Department was granted Level II Accredited Status
for the period 2017-2022.

65.

66.
67. Continuation of the Week 5 Readings
68.
69. Week 6 (February 14-19, 2022)

University of Saint Louis

Topic: (Physical Plant)

70.

At the end of this module, you are expected to:

1. be a witness to the tremendous development in
Learning
the University’s Physical Plant
Outcomes:
2. describe how the buildings were constructed
chronologically
3. be proud to be a Louisian missionary

71.
72. Physical Plant
73. The past years have been witness to the tremendous development in the
University’s Physical Plant. The year 1965 saw the construction of a one-storey,
four-room High School Building which was named as the Hantson Building. In
1968, what used to be the former San Jacinto Seminary was turned over to the
College, which later became the Administration Building. In 1972, the old Ateneo
High School building was renovated, and the Jesuit Fathers’ quarters were
converted into High School Library and Laboratories. In 1975, a four-room
building was constructed as annex to the old High School building. In 1977, with
 the financial assistance of the Dutch Government, the CEBEMO, two buildings
were constructed: Bishop Constant Jurgens Technical Building and the CEBEMO
Shop Building. The year 1978 saw the construction of the CICM District House
for the CICM Fathers. In 1979, a new two-storey, eight-room concrete building
(Phase I) was constructed in the High School Department. Likewise, the Saint
Aloysius Building was built in 1979.
74. In 1980, the College gymnasium was completed. In order to meet the
tremendous increase in the enrolment of the College, in 1981, the old Hantson
Building was demolished and on its site was a two-storey, eight-room building,
later named as San Lorenzo Ruiz Building. In 1982, a new three-storey building
was erected to house major administrative offices and more classrooms. This
building was named the CICM Building in celebration of the 75th (Diamond)
Jubilee of the CICM Missionaries in the Philippines. The year 1984 saw the
completion of the Mary Immaculate Ladies Dormitory, and in 1988, the USL
stadium.
75. In 1999, the Bishop Constant Jurgens Technical building was renovated and
expanded to a three-storey concrete building right at the center of the campus.
This building was renamed as Fr. Theophiel Verbist, the founder of the CICM
Congregation. This building housed the Treasury and Accounting Department,
the Office of the Registrar, the Office of the Chaplain, the canteen, a bookstore,
printing shop, and function room on the ground and mezzanine floors. The
higher floors were supporting twenty lecture rooms and computer laboratories.
76. The year 2000 saw the acquisition of a 5.4-hectare lot in the hills of Leonarda,
Tuguegarao City to become an extension site for the fast growing Louisian
family.
77. The school year 2000-2001 was marked by the construction of the main High
School building (Phase 3) which since then on has been housing the
administrative offices for the High School Department and several
classrooms. The three major buildings of the High School Department are linked
together to form the so-called Charles Pieters Building.
78. In the summer of 2001, major movements in the facilities were undertaken. The
three higher floors of the Theophiel Verbist building took a major renovation to
accommodate the new, modern and fully air-conditioned Learning Resource
Center (Library) of the College Department. That summer, too, preparation for
the construction of the Bishop Constant Jurgens building started as the old
Bishop Constant Jurgens Technical Building was renovated and renamed
Theophiel Verbist Building in 1999. The Bishop Constant Jurgens building later
became the Prep/Grade School Building.
79. With the offering of new curricular programs, buildings were put up at the
Extension campus along Lecaros Street which is adjacent to the main
campus. First was the Pope John Paul II Building, erected in 2004, to cater to
the needs of the University’s Nursing program. It houses the Nursing
laboratories, Dean’s Office and classrooms. Second was the Tjolle International
Center in 2005 which serves as the hotel laboratory for the Hotel and Restaurant
Management program.
80. To expand the Leonarda expansion site, the University purchased in 2008 an
additional lot with an area of 4.6 hectares adjoining the 5.4 hectares purchased in
year 2000, thus the 10-hectare area of the entire Leonarda Expansion Campus.
81. In the year 2011, a new High School audio-visual room with a 150 seating-
capacity was added to the structure of the Charles Pieters Building. It was named
Bulwagang Pacifico Casem in honor of Mr. Pacifico Casem, a former High
School principal who also became a president of the then Saint Louis College of
Tuguegarao. The Bulwagang Teodulfo Domingo (in honor of former Bishop of the
Diocese of Tuguegarao, Msgr. Teodulfo Domingo) was earlier built as part of the
Charles Pieters Building, and is used for seminars, conferences, and other
related events.
82. The M Building was put up in 2012 to house the laboratories of the Pharmacy
and Medical Laboratory Science (Medical Technology) programs, additional
laboratories for the Hotel and Restaurant Management program, faculty rooms,
and another dean’s office. It is named Immaculate Heart of Mary Building.
83. With the continuing need for classrooms, better faculty rooms, and audio-visual
rooms, the N Building was blessed and inaugurated in summer 2014. It houses
the new college faculty rooms and function halls. It is also equipped with
simulation rooms which are envisioned to become centers for innovation in the
University.
84. In year 2014, two other buildings were constructed, O Building and P Building, to
address the increasing number of enrolment of the High School department as
well as to meet the Technology and Livelihood Education (TLE) laboratories
required by the K-12 Enhanced Basic Education Curriculum. In the same year,
the Q Building was constructed and now houses the Student Affairs Office (SAO)
and the Supreme Student Council and The Louisian Courier offices.
85. In school year 2014-2015, the University acquired the USL Main Campus lot from
the Archdiocese of Tuguegarao, USL now having full ownership of the 4.2-
hectare lot. Signing of the deed of absolute sale and full payment of the lot were
done on November 17, 2014.
86. To house the Senior High School, an academic building was constructed in time
for its opening for SY 2016-2017 in August 2016. At the site where it now stands
was once the Mary Immaculate Ladies Dormitory, which was demolished. It is
named Clement Daelman Building.
87. In SY 2016-2017, the N Extension Building, a replicate building of the N Building,
was constructed. It stands on the location of the demolished San Lorenzo
Building. It houses college classrooms, facilities, and administrative offices. The
entire N Building has been renamed as Saint Lorenzo Ruiz Building.
88. As USL bursts forth as a global university, it envisions future expansion in both
facilities and space; thus, the Leonarda Campus Development Plan, to be
realized at the University’s property at Leonarda, Tuguegarao City, beholds the
dream all Louisian stakeholders can look forward to.
89. The University of Saint Louis is known to be one of the most outstanding
educational institutions in the Region and in the entire country offering quality
and relevant Catholic education. Its graduates have become active partners of
the society as many of them are now occupying key positions in government and
 private institutions, business and industry, and non-government
organizations. The years have been witness to successful national board
passers and topnotchers from among its graduates. The University of Saint Louis
has been popularly recognized as the SCHOOL OF TOPNOTCHERS in the
Cagayan Valley Region.
90.
91. http//usl.edu.ph>
92.
MIDTERM
Week 7 (February 22-26, 2022)

Topic: God’s Presence Gives Peace

At the end of this module, you are expected to:

1. be a source of calmness and
Learning
tranquility wherever you are
Outcomes:
2. experience being at peace within you and
others
3. spread God’s unconditional love

Gospel – Luke 6:27-38

Jesus said to his disciples:
27
“To you who hear I say, love your enemies, do good to those who
hate you,
28
bless those who curse you, pray for those who mistreat you.
29
To the person who strikes you on one cheek, offer the other one as
well, and from the person who takes your cloak, do not withhold even
your tunic.
30
Give to everyone who asks of you, and from the one who takes what
is yours do not demand it back.
31
Do to others as you would have them do to you.
32
For if you love those who love you, what credit is that to you? Even
sinners love those who love them.
33
And if you do good to those who do good to you, what credit is that
to you? Even sinners do the same.
34
If you lend money to those from whom you expect repayment, what
credit is that to you? Even sinners lend to sinners, and get back the
same amount.
35
But rather, love your enemies and do good to them, and lend
expecting nothing back; then your reward will be great and you will be
children of the Most High, for he himself is kind to the ungrateful and
the wicked.
36
Be merciful, just as your Father is merciful.

“Stop judging and you will not be judged. Stop condemning and you
37

will not be condemned. Forgive and you will be forgiven.

38
Give, and gifts will be given to you; a good measure, packed
together, shaken down, and overflowing, will be poured into your lap.
For the measure with which you measure will in return be measured
out to you.”
In the acclamation to His disciples in the Gospel of Luke, Jesus does
not omit any “others.” Indeed, He makes it clear: “Love your enemies,
do good to those who hate you, bless those who curse you, pray for
those who mistreat you.”

Do we take Jesus seriously in this regard? Do we find ways to follow

His command when we encounter those who treat us poorly, to those
who do not respect our ideas or our commitments, to those who
challenge our pathway through life, or our efforts to undertake societal
change for the better? Do they consider themselves our enemies or do
we consider them as such?

The challenge is ours.

This is where we need God’s direction through prayer—placing our

needs before the Lord and admitting how difficult it is to follow His
command and offering this prayer with a sincere belief that God will
provide His help if we place our trust in Him. Let us also remember
that God reminds us that He forgives us – our iniquities and our sins.

Sources
catholicreadings.org>

https://catholicreadings.org/seventh-sunday-in-ordinary-time-year-c/

https://www.opblauvelt.org/post/scripture-reflection-february-20-2022

Week 8 (February 28 - March 5, 2022)

Topic: 2022 Synod on Synodality

In the shepherd’s digital room, you are expected to:

1. participate actively in the round table discussion
2. explain the concept of Synodality
Learning
3. discuss the theme, for a synodal Church:
Outcomes:
communion, participation and mission

Pope Francis Announces a 2022 Synod on Synodality

Pope Francis told the Vatican Congregation for the Doctrine of the

Faith’s theological commission in November that synodality will be key

for the Church in the future.

VATICAN CITY — The next ordinary Synod of Bishops will be a synod

on synodality, the Vatican announced March 7.

In October 2022, bishops from around the world will meet in Rome to
discuss the theme: “For a synodal Church: communion, participation
and mission.”

The concept of “synodality” has been a topic of frequent discussion by

Pope Francis, particularly during the previous ordinary Synod of
Bishops on young people, the faith, and vocational discernment in
October 2018.

Synodality, as defined by the International Theological Commission in

2018, is “the action of the Spirit in the communion of the Body of
Christ and in the missionary journey of the People of God.”

The term is generally understood to represent a process of

discernment, with the aid of the Holy Spirit, involving bishops, priests,
religious, and lay Catholics, each according to the gifts and charisms
of their vocation.

Pope Francis told the Vatican Congregation for the Doctrine of the
Faith’s theological commission in November that synodality will be key
for the Church in the future.

“Synodality is a style, it is a walk together, and it is what the Lord

expects from the Church of the third millennium,” Pope Francis said
Nov. 29.

A synod is a meeting of bishops gathered to discuss a topic of

theological or pastoral significance, in order to prepare a document of
advice or counsel to the pope.

The Synod of Bishops was created in 1965 by Pope Saint Paul VI, who
charted the synod to encourage close union between the pope and the
world’s bishops and to “insure that direct and real information is
provided on questions and situations touching upon the internal action
of the Church and its necessary activity in the world of today.”
Ordinary synods happen every three years on issues voted upon by
synod delegates elected or appointed from each continent, and from
certain Vatican offices. There have been 15 ordinary synods to date.
There are also extraordinary synods and special synods.

The synod that took place in October 2019 was a special Synod of
Bishops for the Pan-Amazonian region.

Following that synod, the pope stressed that “synodality is an

ecclesial journey that has a soul that is the Holy Spirit.”

“The practice of synodality, traditional but always to be renewed, is

the implementation in the history of the People of God on the way, of
the Church as a mystery of communion, in the image of the Trinitarian
communion,” he said.

In March 2018, the Congregation for the Doctrine of Faith’s

International Theological Commission produced a document on the
theological roots of synodality in the Church: “Synodality in the Life
and Mission of the Church.”

The CDF document noted that in the history of the Church, synods and
councils were nearly interchangeable terms for formal ecclesiastical
assemblies. It said that the more modern view of a synod as
something distinct from a council does not go back even as far as
Vatican Council II, and that its development was accompanied by the
neologism of “synodality.”

Speaking of the Church as “synodal” by its nature is something novel,

the commission said, and requires “careful theological clarification.”
“Without the Holy Spirit, there is no synodality,” Pope Francis said.

Source
vatican.va
•
https://www.vatican.va/roman_curia/congregations/cfaith/cti_documents/rc_cti
_20180302_sinodalita_en.html

Week 9 (March 7-12, 2022)

Topic: Incarnating Integrity in Glorifying God

At the end of this module, you are expected to:

1. encounter the incarnate God’s transforming
Learning
presence
Outcomes:
2. spend time in examining your conscience
3. describe the resolutions that you make after
examining your conscience

Scripture reading – Joel 2:12-18

12
Even now, says the LORD, return to me with your whole heart, with
fasting, and weeping, and mourning;
13
Rend your hearts, not your garments, and return to the LORD, your
God. For gracious and merciful is he, slow to anger, rich in kindness,
and relenting in punishment.
14
Perhaps he will again relent and leave behind him a blessing,
Offerings and libations for the LORD, your God.
15
Blow the trumpet in Zion! proclaim a fast, call an assembly;
16
Gather the people, notify the congregation; Assemble the elders,
gather the children and the infants at the breast; Let the bridegroom
quit his room
and the bride her chamber.
17
Between the porch and the altar let the priests, the ministers of the
LORD, weep, and say, “Spare, O LORD, your people, and make not your
heritage a reproach, with the nations ruling over them! Why should
they say among the peoples, ‘Where is their God?’”

How to benefit from the goodness of the Lord? "Sound the trumpets in
Zion! Order a fast, proclaim a solemn assembly, call the people
together…the community…the elders…the children…even infants at the
breast… Let the bridegroom leave his bedroom and the bride her
alcove…let the priest, the ministers of Yahweh, lament. Let them all cry
out for pardon and forgiveness." All are called together for a common
show of repentance, peoples from their homes, newlyweds from their
bedchambers, even the priests making sacrifice in the Temple. It is a
time for everyone to leave their sinful ways – from priests to children –
and to repent with deepest sorrow. God is reminded that they are his
people.

Sources:
New American Bible
https://livingspace.sacredspace.ie/l1004r/

Week 10 (March 14-19, 2022)

Topic: The Season of Lent

In the shepherd’s digital room, you are expected to:

1. participate actively in the round table

discussion with the teacher
Learning Outcomes:
2. explain the significance of celebrating the season
of Lent in the life of Christians

3. narrate your story of conversion in your life as a

Christian
What is Lent all about,
and why is it important?
Have you ever wondered what people are talking about when they say
they’re giving something up for Lent? Do you want to understand what
Lent is and how it relates to Easter?

Lent is the 40 days (not including Sundays) from Ash Wednesday to the Saturday
before Easter. Lent is often described as a time of preparation and an opportunity
to go deeper with God. This means that it’s a time for personal reflection that
prepares people’s hearts and minds for Good Friday and Easter.

What Are the Key Days During Lent?

Ash Wednesday is the first day of Lent. You may have noticed people with a
smudged, black cross on their foreheads. Those are ashes from the Ash
Wednesday service. The ashes symbolize our grief for the things we’ve done wrong
and the resulting division of imperfect people from a perfect God.

Maundy Thursday is the day before Good Friday. It commemorates the night
before Jesus died, when He shared the Passover meal with His closest friends
and followers.

Good Friday is the day Christians remember Jesus’ death. The “Good” reflects
how Jesus’ death was a sacrifice on our behalf so we can receive God’s
forgiveness for our wrongs, or sins.

Easter Sunday is the joyful celebration of Jesus rising from the dead to give us
the opportunity of eternal life. While people still die, Jesus made the way for
people to have a relationship with God in this life and to spend eternity with Him
in heaven.
What Happens During Lent and Why?
The three main things people focus on during Lent
are prayer, fasting and abstinence (abstaining from something to reduce
distractions and focus more on God) and giving, or charity.

Prayer during Lent focuses on our need for God’s forgiveness. It’s also about
repenting (turning away from our sins) and receiving God’s mercy and love.

Fasting, or giving something up, is a very common practice during Lent. The idea
is that giving up something that’s a regular part of life, like eating dessert or
scrolling through Facebook, can be a reminder of Jesus’ sacrifice. That time can
also be replaced with more time connecting with God.

Giving money or doing something good for others is a way to respond to God’s
grace, generosity and love. For example, some people spend time volunteering or
donate money they would normally use to buy something, like their morning coffee.

It’s important to note that doing these things can never make us earn or deserve
Jesus’ sacrifice or a relationship with God. People are flawed and will never be
good enough for a perfect God. Only Jesus has the power to rescue us from
ourselves.

Jesus sacrificed Himself on Good Friday to bear the punishment for all our
wrongdoings and offer us forgiveness. He was raised from the dead on Easter
Sunday to give us an opportunity to have a relationship with God for eternity.

Spending time during Lent praying, fasting and giving can make Jesus’ sacrifice
on Good Friday and His resurrection on Easter even more meaningful.
 What Will You Lay Down for Lent?
How to Slow Down and Make More Room for Jesus in Your Life?

Prepare Your Heart for Easter

Source:

https://www.cru.org/us/en/train-and-grow/life-and-
relationships/holidays/lent/what-is-lent-about-and-why-is-it-
important.html

Week 11 (March 21-26, 2022)

Revitalizing Our Good and Beautiful Mission as

Topic:
CICM Louisians

At the end of this module, you are expected to:

1. embrace the CICM mission as Louisians
2. pursue God’s Mission through various ad extra
Learning
and ad intra involvements
Outcomes:
3. re-echo the inspiring words of Theophile Verbist
in his letter to Jacques Bax: “We have a Good and
Beautiful Mission”.

As CICM missionaries, we love to be at the front line

of society, answer the needs of the people, and see,
discern, and act with them. There are many fields in
which we are active, such as parish life, education,
youth ministry, interreligious dialogue.
A Good and Beautiful Mission!
By Jean-Baptiste Mubibi, CICM
Mission is an essential attribute of our identity as CICM. Just like Jesus was
sent by the Father, we are also sent to pursue God’s Mission through various
ad extra and ad intra involvements. Thus, our pioneering spirit, our zeal to be
in the periphery, our option to minister in the frontier-situations, and our
universal brotherhood remain valuable assets in the establishment of the local
Church. And when all this is in place, then we could re-echo the inspiring words
of Theophile Verbist in his letter to Jacques Bax: “We have a Good and
Beautiful Mission”.

“The harvest is abundant, but laborers are few”… There are a large number of
possible missionary commitments; there are various areas of pastoral
involvements. As a matter of fact, many Church Leaders have appealed of our
missionary services. Well, not to boast ourselves, but this is merely because
of the good and beautiful mission we do undertake. However, most of these
requests can’t be yet addressed due to our limited resources and personnel
at hand. In the Acts of the 14th CICM General Chapter, it affirms that, “the
Provinces must define and identify their missionary priorities”. Then from the
RP Provincial Assembly of July 2015 which led to the formulation of the RP
Provincial Missionary Project, we came to articulate specific ad extra and ad
intra missionary priorities. We can’t just be everywhere; and we can’t just do
everything. We must thoroughly read the signs of the times, and in the spirit
of our Charism and traditions, be where we must be. Thus in our priorities, we
mention: missionary involvement in rural and peripheral urban communities,
JPIC, Education apostolate, interreligious dialogue, etc. These areas of
concern may appear different in nature. Yet, they are all interconnected. Out
of these mentioned priorities, I would briefly reflect on some aspects of
pastoral involvement in the rural and peripheral communities. My pastoral
experiences in Mabuting Pastol Parish (Manila), Allaguia, Pinukpuk (Kalinga),
and Irisan (Baguio) have tremendously widen my horizons on the challenges
and concerns within Parish sector. Here, I have come to see that my ideals
and mission aspirations meet with reality. And in the light of my Christian faith
as well as CICM imprints, I commit myself accordingly. I have to admit that,
life here is not just a bed of roses. But, it’s honestly worthwhile. Moreover, I
see our life witnessing as solid contribution to God’s mission here and now.
We become then humble agents and instruments in God’s vineyard. All
Missions stations and Parishes entrusted to our pastoral care as CICM are
valuable venues that offer great opportunities to respond to various missionary
ventures or priorities.. They offer many opportunities to cater and reinvent lost
dreams and aspirations of the people at the margin of the society: the least,
the outcast, people with disability, etc. Here, we can follow the itinerant Jesus
always on the road healing and liberating."
Mission in the Spirit of Cor Unum et Anima Una

Parishes give us opportunities to preach not only by words, but most loudly by
actions, by our life-style, by our living testimony. We are to live by what we
proclaim. One of the provoking topics nowadays is related to multicultural
living. In fact, most of us live and work in multi-cultural setting. Coming from
a variety of cultural backgrounds, yet we live and work in community or
pastoral team. This eventually entails different ways of thinking and
perceiving at reality, and honestly problems will never fade away. Actually to
my own perception, most of the problems are ‘character and personality’
related. Anyway, we do find ways: we do overcome our differences through
fraternal correction, and we do live and work together. This becomes the best
tool of evangelization in this fragmented world amidst tribal conflicts and
turbulent times. Our life is just a beautiful story of how as CICM confreres we
are forged and fashioned into a community of priests and brothers giving
witness to Jesus’ admonition that we are all brothers; we are One! This doesn’t
require extraordinary accomplishments.

During Christmas season, we are again brought to refresh ourselves in the

divine love offered by God the Father through Jesus the Emmanuel. Jesus
emptied himself from his divinity to become one of us, and to save. As he was
sent by the Father, he sent us also as partners in this Good and Beautiful
Mission. We just need to be ourselves, and to have courage to embrace new
ventures in order to discover the hidden treasure of God’s Kingdom. This could
imply more hassles and inconveniences by getting out of our comfort zones as
we are bound toward periphery. But fear not. It’s worthwhile. Let’s go, and God
will go with us in this good and beautiful mission. Carry on the Mission!

Sources:
https://www.cicm-mission.org/index.php/en/

https://cicmhaiti.wordpress.com/a-good-and-beautiful-mission/

Week 12 (March 28 - April 2, 2022)

Bearing the Cross of Christ in Times of Pandemic

Topic:
The Season of Grief
 In the Shepherd’s digital room, you are expected
to:

1. participate actively in the round table

discussion with the instructor
Learning
Outcomes: 2. be a bearer of hope to others in times of grief

3. be encouraged that regardless of how your grief

appears to you or others, it has a precious
uniqueness to the One who created you

WHEN DOES THE SEASON OF GRIEF HAPPEN?

Grief is a person’s normal, healthy response to a loss. It describes the

emotions you feel when you lose someone or something important to
you. People grieve for many different reasons, including:
• Deprivation of Comfort Zones
• The Loss of Loved Ones
• The Fading of Sense of Taste Both Physical and Spiritual
• Groped for Hands to Hold
• Grieved Without Performing the Rituals of Separation and Goodbye

STAGES OF GRIEF

All of these reactions to loss are normal. However, not everyone who
is grieving experiences all of these reactions, and not everyone
experiences them in the same order. It is common to cycle back
through some of these reactions, stages, and symptoms more than
once.
1. Shock
2. Denial
 3. Anger
4. Bargaining
5. Depression
6. Testing
7. Acceptance
Season of Grief, Journey of Faith

Understanding Your Grief

 But those who hope in the LORD will renew their strength. They will soar on
wings like eagles; they will run and not grow weary, they will walk and not be
faint. — Isaiah 40:31
Grief is not an enemy or a sign of weakness. It is a sign of being human.

Grief is the cost of loving someone.

Since grief comes to everyone, why do some people seem to work through it
better than others?

“Some people think that going through the losses or crises of life are the
exceptional times,” says Dr. H. Norman Wright.

“I see it differently. I see the times of calm as the exceptions. Life really is
going through one loss after another, one crisis after another. Instead of
avoiding talking about these times, let’s do our homework. When you know
what to expect, you’re not thrown by them as much, and you’re going to be
better able to recover.”

Lord God, teach me to embrace my grief and not fight it, so that I may
experience the true healing that comes from You.

Grief Is a Unique Experience

O LORD, You have examined my heart and know everything about me…
Thank You for making me so wonderfully complex… You saw me before I was
born. Every day of my life was recorded in Your book. Every moment was laid
out before a single day had passed. — Psalm 139:1,14,16 (NLT)
You may feel it is useless to talk about your grief because no one truly
understands what you are going through.

“You sometimes feel after an experience like this that you’re talking a
foreign language,” says Dora, whose daughter died. “You feel like there’s no
way anybody can know what you’re feeling. There is absolutely no way
anyone can know the depth of your pain. So you feel like it’s futile to talk
about it because words can’t express the pain.”

Although countless people have experienced grief before you, each person’s
response to grief is different. Your path of grief will be uniquely your own.

Be encouraged that regardless of how your grief appears to you or others, it

has a precious uniqueness to the One who created you.

God, who knows intimately your personality, your relationships, and the
experiences of your life, knows your grief and isn’t shocked or surprised by
your responses.
Father, thank You that my way of grieving is distinctly my own, reflective of
all You have sovereignly created me to be and experience.
Grief Runs Deep: Where Is the Hope?

Be strong and take heart, all you who hope in the LORD. — Psalm 31:24
Dr. Joseph Stowell says, “Even though your heart is breaking and tears are
clouding your eyes and staining your cheeks, God does give us something
worth trusting in tough times. And that’s Him, and Him alone.”

When your heart is breaking, you can place your hope and trust in the Lord.
Anne Graham Lotz defines hope: “Biblical hope is absolute confidence in
something you haven’t seen or received yet, but you’re absolutely confident
that whatever God has said is going to come to pass.”

She also declares that “Jesus is your hope for the future. One day Jesus
Christ will come back, and He will set all of the wrong right. Good will
triumph over the bad. Love will triumph over hate. Righteousness will
triumph over evil. He’s going to make it all right, and you can have absolute
confidence that that’s going to take place. That’s your hope.”

Sovereign God, I choose hope. I choose faith. I choose life. Give me an

unshakable faith in You.

Grief Lasts Longer Than Expected

Grief ’s unexpected turns will throw you again and again. You may feel that
for every step forward, you take at least one step back.

The grieving process generally takes longer than you ever imagined. Please
don’t rush this process. Remember, what you are feeling is not only normal, it
is necessary.
“It’s been seven years, and I’m still going through it,” says Dr. Larry Crabb,
whose brother died in a plane crash. “I don’t know if it’s a very holy thing to
admit, but when someone says, ‘Well, it’s been a week, a month, a year —
Larry, for you it’s been seven years. Get a grip. Where’s your faith in Christ,
for goodness’ sake?’ I get really angry.

“Knowing the Lord and His comfort does not take away the ache; instead, it
supports you in the middle of the ache. Until I get home to heaven, there’s
going to be an ache that won’t quit. The grieving process for me is not so
much a matter of getting rid of the pain, but not being controlled by the
pain.”
We read in the Psalms that David grew weary with the process of grief and
cried out to the Lord. Then he left the timing in God’s hands.

Be merciful to me, LORD, for I am faint; O LORD, heal me, for my bones are in
agony. My soul is in anguish. How long, O LORD, how long? Turn, O LORD,
and deliver me; save me because of Your unfailing love. — Psalm 6:2-4
I am weary with my sighing; Every night I make my bed swim, I dissolve my
couch with my tears. My eye has wasted away with grief. — Psalm 6:6-7
Heavenly God, I cannot even begin to put my grief in a time frame. Thank You
that I don’t have to. Comfort me and support me as I lean on You.

He Will Carry You

Hear my cry, O God; listen to my prayer. From the ends of the earth I call to
You, I call as my heart grows faint; lead me to the rock that is higher than I.
For you have been my refuge, a strong tower against the foe. — Psalm 61:1-3
The Lord will carry you if you ask Him. When you are feeling so weak you
cannot take another step, ask Him to lift you high into His loving arms. Then
rest in Him with an open and listening heart. This does not mean your
problems will disappear, but it does mean you will have Someone to share
them with.

“If you are someone who does not know Jesus Christ as your Savior and you
have just been widowed or bereaved, you have a tremendous burden,” says
Elisabeth Elliot. “You are tired, and it is too big a burden to carry. The Lord
says, ‘Come to Me, you who are tired and over-burdened, and I will give you
rest.’”
To receive peace and rest in Christ, the instructions are clear. Jesus
says, “Come to Me.” You must first approach Him and then talk to Him and
quietly listen.

Lord, I come to You. My heart is worn out, and I need You. Take my heavy
burden today. Amen.
***

For Roundtable Conversation

Are you in a season of grief? Perhaps a long season of grief? Are you leaning
on God who understands you and has compassion on you for comfort? Are
you taking your shock, pain, anger, and heartbreak to Him?
FINALS
WEEK 13
Week 13 (April 18-23, 2022)

CECA - Community Engagement and CICM

Topic: Advocacies
A. Justice, Peace and Integrity of Creation (JPIC)

At the end of this module, you are expected to:

1. promote the cause of JPIC locally and
globally
2. support the integration of JPIC in the life and
Learning
the mission of CICM
Outcomes:
3. contribute to the building of a society where
justice reigns along with respect for human
dignity and the integrity of creation as a way to
Peace, sign of the presence of God’s Kingdom.

Introduction
Vision-Mission
University of Saint Louis is a Catholic institution of higher learning. The
CICM-RP Province as one effective means of evangelization to be fully
integrated with the church’s educational vision founded it. It is,
therefore essential that USL must address to the apostolic commitment
and priorities of the RP-CICM province in its educational apostolate.

The CICM advocacies cover justice, peace and integrity of creation

(JPIC); indigenous peoples (IPs); environmental protection and
management; and disaster risk reduction and management (DRRM).
 Lesson Proper

Justice, Peace and Integrity of Creation (JPIC)

ANIMATION OF CONFRERES JPIC is an integral part of the preaching

of the Gospel and our Mission. It has implications for the life of each
confrere and our communities. It should nurture the life of our CICM
communities and facilitate our task to animate the Christian
community. It aims at ensuring that the confreres receive the proper
support and encouragement.

INFORMATION All CICM confreres in RP Province become part of

an information sharing network by receiving and exchanging
information on JPIC matters which allows all of them to become
sensitive to human rights issues and to the struggle for justice,
peace and ecological concerns.
 FORMATION The confreres are offered the tools of analysis
necessary to deepen their knowledge of the causes of injustice, of
human rights violations and of violence in its many forms, including
violence against the integrity of creation; they are offered the tools
to respond effectively at the organizational and structural level
against these evils.

ENGAGEMENT The commitment to JPIC has become an integral

part of each confrere’s mission through the integration of JPIC
concerns in his different pastoral activities and responsibilities
such as educational efforts, liturgy and catechesis. JPIC concerns
direct our CICM community life and the relationships with our
collaborators.

SOLIDARITY The confreres are networking and collaborating among

themselves, and with other human rights and Justice and Peace
groups in the Church and in society, in order to stimulate the
defense of human rights and promote the cause of JPIC locally and
globally.

FOCUS AREAS
Justice It includes everything related to social justice, in the world
of work, international justice, in development issues and their
social dimension and in everything that has to do with the
economic and financial systems.

Peace This area includes the problems relating to war, the arms
race, trade in weapons, disarmament, and violence in all its forms
and everything that has to do with the international security.

Human Rights Relates to everything that has to do with the

promotion and defense of the dignity of the person, the promotion
and defense of their inalienable rights, and everything that has to
do with the care of the victims of human rights violations.
 Care of the common house Includes all the problems linked to the
environmental issue and responsible administration of the goods of
the earth.

Sources:
https://www.facebook.com/uslceca/

https://www.coursehero.com/tutors-problems/Religious-
Studies/28763318-Questions-CECA-Community-Engagement-and-CICM-
Advocacies-1-What-is/

https://englishcicmjpic.wordpress.com/about-us/

WEEK 14
Week 14 (April 25 - April 30, 2022)
Bearing the Cross of Christ in Times of Pandemic
Topic:
The Season of Grit

In the Shepherd’s digital room, you are expected

to:

1. participate actively in the round table

discussion with the instructor

Learning
Outcomes: 2. practice perseverance in whatever negative or
difficult life events by trusting God

3. build strong and good habits to achieve long-

term goals
From the Gospel of Luke 4:1-13

The Temptation of Jesus.[a] 1 Filled with the holy Spirit,[b] Jesus

returned from the Jordan and was led by the Spirit into the desert 2 for
forty days,[c] to be tempted by the devil. He ate nothing during those
days, and when they were over he was hungry. 3 The devil said to him,
“If you are the Son of God, command this stone to become
bread.” 4 Jesus answered him, “It is written, ‘One does not live by
bread alone.’” 5 Then he took him up and showed him all the kingdoms
of the world in a single instant. 6 The devil said to him, “I shall give to
you all this power and their glory; for it has been handed over to me,
and I may give it to whomever I wish. 7 All this will be yours, if you
worship me.” 8 Jesus said to him in reply, “It is written:

‘You shall worship the Lord, your God,

and him alone shall you serve.’”

Then he led him to Jerusalem, made him stand on the parapet of the
9 [d]

temple, and said to him, “If you are the Son of God, throw yourself
down from here, 10 for it is written:

‘He will command his angels concerning you,

to guard you,’
11
and:
‘With their hands they will support you,
lest you dash your foot against a stone.’”
12
Jesus said to him in reply, “It also says, ‘You shall not put the Lord,
your God, to the test.’” 13 [e]When the devil had finished every
temptation, he departed from him for a time.

What can we learn from the temptation of Jesus?

Love shields us from temptation. Jesus said to his disciples, “If you
keep my commandments, you will abide in my love, just as I have kept
my Father's commandments and abide in his love” (John 15:10). This is
not slavish obedience to a legal code. Instead, this obedience springs
from trust and confidence.

What is Grit?

Angela Duckworth, a researcher, defines grit as passion and

perseverance to achieve long-term goals. Individuals who are “gritty”
are engaged in their work and able to persevere in spite of negative or
difficult life events. They are motivated and flexible in using a variety
of strategies to reach goals, which cushions them against the impact
of hardships. Grit increases well-being and decrease burnout.

For Roundtable Conversation

1. Define what grit or mental toughness means for you.

2. What can we learn from Jesus resisting

temptation?
3. How can one overcome temptation?
Sources:
https://www.biblegateway.com/passage/?search=Luke%204%3A1-
13&version=NABRE

https://www.myamericannurse.com/the-value-of-grit-and-resilience-
during-a-global-pandemic/

https://jamesclear.com/grit

WEEK 15
Week 15 (May 2-7, 2022)

CECA - Community Engagement and CICM

Topic: Advocacies
B. Interreligious Dialogue

At the end of this module, you are expected to:

1. promote understanding between different
religions to increase acceptance and tolerance
2. acknowledge one another as part of different
Learning religious traditions and groups
Outcomes: 3. help increase the practice of interreligious
dialogue locally and globally, thus reducing
interreligious conflict.

The CICM advocacies cover justice, peace and integrity of creation

(JPIC); interreligious dialogue and indigenous peoples (IPs);
environmental protection and management; and disaster risk reduction
and management (DRRM).
Interreligious Dialogue

Kenan Çetinkaya

INDEPENDENT SCHOLAR, BAYBURT, TURKEY

What is it?

Interreligious dialogue is a conversation between two or more people

with different religious traditions in order to express their opinions
freely and to listen to the other respectfully. The primary purpose of
such dialogue is for each participant to learn from the other and to
recognize why the other holds a particular religious opinion.
Interreligious dialogue occurs on four levels: knowledge, action,
spirituality, and morality. It is a dialogue on religious subjects by
participants who acknowledge one another as part of different
religious traditions and groups. In addition to the word “interreligious,”
interfaith, interworld views and intercultural dialogue are among the
set of widely used concepts to refer dialogue among members of
different religious traditions.

Who uses the concept?

All of these terms are used more by theologians than academics. While
the Catholic Church prefers to use interreligious dialogue, the
Protestant movement mostly uses “interfaith dialogue.” It is also
common to use the name of followers of the religions (Muslim-Jewish
dialogue or Hindu-Christian dialogue etc.) or name of religions
(dialogue between Islam and Christianity, etc.).

Fit with intercultural dialogue?

Interreligious dialogue has social and cultural foundations. Plurality in

the world, travel, migration, and communication all bring together
people from different religious and cultural backgrounds. Since
religions and cultures are so interconnected in many ways, the
concept of interreligious dialogue is sometimes used synonymously
with intercultural dialogue. Both have significant motivations for
developing mutual understanding, correcting stereotypes, searching
for similarities or differences, developing ways of cooperation, and
solving common humane problems.

What work remains?

Today, many interreligious activities happen in institutional and

academic levels. In academia scholars try to understand the
differences and commonalties between religions and the challenges to
developing cordial relations. Institutions often declare the goal of
positive relationships with people of other religious. The majority of
the work on interreligious dialogue has focused on theological and
theorical aspects of the concept. Needed are deeper studies on social,
moral and spiritual ways of dialogue among people of different
religious traditions. These works could help increase the practice of
interreligious dialogue around the world, thus reducing interreligious
conflict.

Resources

https://centerforinterculturaldialogue.files.wordpress.com/2020/02/kc9
6-interreligious-dialogue.pdf

Arinze, F.A. The Church and interreligious dialogue.

(2001). Logos: A Journal of Catholic

Thought and Culture, 4(1), 156-177

Cornille, C. (Ed.). (2013). The Wiley-Blackwell

companion to inter-religious dialogue.

Chichester, UK: Wiley-Blackwell.

Tracy, D. (1990). Dialogue with the other: The interreligious dialogue.
Louvain, Belgium:

Peeters Publishers.

WEEK 16
Week 16 (May 9-14, 2022)

CECA - Community Engagement and CICM

Topic: Advocacies
B. Indigenous Peoples

At the end of this module, you are expected to:

1. work in the context of brotherhood and the CICM
spirit of mission
2. act as an advocate of multiculturalism
particularly the poor, the marginalized, and those
Learning
at the remotest areas, and this but not limited to,
Outcomes:
the Peoples of Indigenous Cultural Communities
3. envision to be a premier advocate of indigenous
peoples’ concerns in Northern Luzon or
the Amianan dedicated to empowering the peoples
of Indigenous Cultural Communities

The CICM advocacies cover justice, peace and integrity of creation

(JPIC); interreligious dialogue and indigenous peoples (IPs);
environmental protection and management; and disaster risk reduction
and management (DRRM).

Indigenous Peoples are the keepers of unique cultures, traditions,

languages and knowledge. Here are ten things you may know about how
they live and what they value.
 1. INDIGENOUS PEOPLES ARE EVERYWHERE

There are more than 476 million indigenous people in the world, spread
across 90 countries and representing 5,000 different cultures. They
make up 6.2 percent of the global population and live in all geographic
regions.

1. INDIGENOUS PEOPLES SPEAK THE MAJORITY OF THE WORLD'S

LANGUAGES

Indigenous languages are extensive, complex systems of knowledge.

They are central to the identity of Indigenous peoples, the preservation
of their cultures, worldviews and visions, as well as expressions of self-
determination.

At least 40 percent of the world’s 7,000 languages are at some level of

endangerment. It’s estimated that one Indigenous language dies every
two weeks. Next year, the United Nations will start another important
milestone, the Decade of Indigenous Languages (2022 – 2032).

1. INDIGENOUS PEOPLE ARE MORE LIKELY TO BE POOR AND

VULNERABLE

More than 86 percent of Indigenous peoples work in the informal

economy and are nearly three times as likely to be living in extreme
poverty. They are more likely to suffer from malnutrition, and often lack
adequate social protection and economic resources. The COVID-19
pandemic has disproportionately affected their lives, causing them to
suffer even more from poverty, illness, and discrimination.

1. INDIGENOUS PEOPLE LIVE SHORTER LIVES AND RECEIVE LESS

EDUCATION

The life expectancy of Indigenous peoples is as much as 20 years lower

than that of their non-Indigenous counterparts. Often lacking adequate
healthcare and information, they are more likely to get diseases such
as malaria, tuberculosis, and HIV.

Forty seven percent of all Indigenous peoples in employment have no

formal education. This number is even wider for women.
 1. INDIGENOUS WOMEN ARE MORE LIKELY TO SUFFER
DISCRIMINATION AND VIOLENCE

More than one in three Indigenous women have been sexually

assaulted, and they also have higher rates of maternal mortality, teen
pregnancy, and sexually transmitted diseases. The Declaration on the
Rights of Indigenous Peoples draws attention to their needs and rights
and calls for action to protect them from violence.

1. INDIGENOUS PEOPLES OFTEN DON'T CONTROL THEIR OWN

LANDS

Although some Indigenous peoples are self-governing many still come

under the ultimate authority of central governments who control their
lands and resources. Despite that, Indigenous peoples, ranging from the
Haudenosaunee, or Iroquois, of North America, to the National Congress
of Australia’s First Peoples have demonstrated extraordinarily good
governance.

1. INDIGENOUS COMMUNITIES LEAD ON PROTECTING THE

ENVIRONMENT

Indigenous peoples are inheritors and practitioners of unique cultures

and ways of living. Nearly 70 million depend on forests for their
livelihoods, and many more are farmers, hunter gatherers or
pastoralists.

These communities thrive by living in harmony with their surroundings.

Research shows that where Indigenous groups have control of the land,
forests and biodiversity flourish.

1. INDIGENOUS PEOPLES ARE FIGHTING CLIMATE CHANGE EVERY

DAY

Indigenous communities’ contribution to fighting climate change are far

greater than previously thought. Their forestlands store at least one
quarter of all above-ground tropical forest carbon – about 55 trillion
metric tonnes. This is equivalent to four times the total global carbon
emissions in 2014. Given that data isn’t available for all the lands native
communities manage around the world, the actual impact is far greater.
 1. INDIGENOUS PEOPLES ARE KEY TO THE 2030 AGENDA FOR
SUSTAINABLE DEVELOPMENT

From protecting the environment and tackling inequality, to ensuring

peace and security, the Sustainable Development Goals won’t be
achieved without Indigenous peoples. The United Nations General
Assembly has asked countries to emphasize their rights when
implementing the 2030 Agenda.

1. THE UN DECLARATION WON’T SUCCEED WITHOUT THE SUPPORT

OF PEOPLE EVERYWHERE.

The UN Declaration on the Rights of Indigenous Peoples is a milestone

in solidarity with Indigenous peoples and the global community.
However, there are significant gaps between the formal recognition of
Indigenous rights and the reality. Since its adoption in in 2007, several
countries, particularly in Latin America, have taken steps to recognize
the identity and rights of Indigenous peoples, but there is much more to
do.

“For indigenous peoples, USL supported this CICM advocacy through

Service Learning Program (SLP) and Alay Pasko.

Source
https://stories.undp.org/10-things-we-all-should-know-about-indigenous-
people

WEEK 17
Week 17 (May 16-21, 2022)

CECA - Community Engagement and CICM

Topic: Advocacies
D. Environmental Protection and Management
 At the end of this module, you are expected to:
1. recognize that a clean and healthy environment
is for the good of all and should therefore be the
concern of all.
2. promote and encourage among all persons a
Learning
better understanding and appreciation of the
Outcomes:
environment.
3. be concerned with protecting and preserving
the natural environment.

The CICM advocacies cover justice, peace and integrity of creation

(JPIC); interreligious dialogue and indigenous peoples (IPs);
environmental protection and management; and disaster risk reduction
and management (DRRM).

Environmental Protection and Management Act (No. 10 of 2019)

This act seeks to ensure that decisions pertaining to the environment

are made in an integrated manner, in collaboration with appropriate
authorities, non-governmental organizations and other persons,
provides for preventive and remedial measures for the control and
mitigation of all forms of environmental degradation or pollution, and
promotes and encourages among all persons a better understanding and
appreciation of the environment. The Act also regulates the social
relations with regard to collection of, and access to, environmental
information and the rights and the obligations of the State, the
municipalities, the juristic and natural persons in respect of
environmental protection.

Philippine Laws in Protecting the Environment

1. PHILIPPINE LAWS AND REGULATIONS FROM THE PROTECTION AND
CONSERVATION OF THE ENVIRONMENT
2. PHILIPPINE CLEAN AIR ACT  Republic Act 8749 It is a comprehensive
air quality management policy and program, which aims to achieve and
maintain healthy air for Filipinos. Its guiding principles are the following:
1. a) Promote and protect the global environment while recognizing the
primary responsibility of LOCAL GOVERNMENT UNITS to deal with
environmental problems
2. b) Recognize that the responsibility of cleaning the habitat and
environment is primarily are- based;
3. c) Recognize that a clean and healthy environment is for the good of
all and should therefore be the concern of all.
1. THE POLLUTION CONTROL LAW  P.D. 1181 (supplements the provision
of P.D. 984) – providing for the abatement, control and prevention of
vehicular pollution & establishing the maximum allowance emissions of
specific air pollutants from all types of vehicle.
2. WATER POLLUTION CONTROL  - prohibits the discharge of oil, noxious
liquid substances, and other harmful substances into the country’s
inland and territorial waters.  P.D. 825 – prohibits the improper disposal
of garbage
3. R.A 6969 –TOXIC SUBSTANCES AND HAZARDOUS AND NUCLEAR
WASTE CONTROL ACT  -authorizes the DENR to establish a program to
regulate, restrict or prohibit the importation, manufacture, processing,
sale, destruction, use and disposal of chemical substances, and mixture
that present unreasonable risk and/or injury to health or the
environment.
4. PHILIPPINE CLEAN WATER ACT (2004)  Also known as R.A. 9275 .  - an
act providing a comprehensive water quality management and for other
purposes.
5. CLIMATE CHANGE ACT OF 2009  Also known as R.A. 9729.  - an act
mainstreaming climate change into government policy formulations,
establishing the framework strategy and program on climate change,
creating for this purpose the climate change commission, and for other
purposes.
6. FOOD SECURITY ACT  1985  Deals with preserving the natural
environment on farmlands  Also increases protection for wetlands and
encourages soil conservation on areas subject to high levels of erosion.
7. SOLID WASTE MANAGEMENT ACT (2001)  Also known as R.A. 9003.  -
an act providing for an ecological solid waste management program,
creating the necessary institutional mechanisms and incentives,
declaring certain acts prohibited and providing penalties, appropriating
funds therefor, and for other purposes.
Ways to Value the Environment
1. Aesthetic Value_ Appreciating beauty through the senses.
2. Cultural Value_ Maintaining the attitudes and practices of a
specific group of people.
3. Ecological Value_ Maintaining the integrity of natural systems.
4. Economic Value_ Exchanging goods and services for money.

References:

https://observatoriop10.cepal.org/en/instruments/environmental-
protection-and-management-act-no-10-2019

http://ebookbrowse.com/environmental-laws-and- regulations
WEEK 18
Week 18 (May 23-24, 2022)

CECA - Community Engagement and CICM

Advocacies
Topic:
E. Disaster Risk Reduction and Management
(DRRM)

At the end of this module, you are expected to:

1. Participate and be involved in all aspects of
DRRM
Learning 2. Strengthen the skills, knowledge and
Outcomes: innovative practices that have initiated and
sustained in DRRM.
3. Be resilient in times of disaster that threatens
development

The CICM advocacies cover justice, peace and integrity of creation

(JPIC); interreligious dialogue and indigenous peoples (IPs);
environmental protection and management; and disaster risk reduction
and management (DRRM).

What is the DRRM Act? Republic Act No. 10121 or the Philippine
Disaster Risk Reduction and Management Act of 2010?

(DRRM Act) is a new law which transforms the Philippines' disaster management
system from disaster relief and response towards disaster risk reduction (DRR). It
was approved on May 27, 2010. It repealed Presidential Decree No.
1566 which was enacted way back in 1978.

Disaster risk reduction not only saves lives, it helps to improve them — freeing
up more funds for organizations like Concern to use towards long-term
development versus in-the-moment emergency response.
Why do we need to give importance to disasters?

Disasters cause the destruction of communities, death of millions, and

collapse of people's livelihoods. Disasters leave indelible impacts on
physical landscapes and on people's minds. In development terms,
disasters can mean serious economic impact on nations, communities,
and households. For a developing nation like the Philippines,
disasters also pose major hurdles for the achievement of the
Millennium Development Goals (MDG).

The Philippines is one of the world's most disaster prone nations. The
exposure of the Philippines to disasters can be attributed to its
geographical and physical characteristics. Earthquakes are common
and volcanoes abound because the country is in the Pacific Ring of
Fire. The Philippines also absorbs the full strength of typhoons that
develop in the Pacific Ocean.

Aside from natural causes, the Philippines also experiences human‐

induced disasters. These are brought about by hazards that are of
political and socio‐economic origins and inappropriate and ill‐applied
technologies. Many are forced to evacuate during times of conflict.
People die from earthquakes primarily because of the collapse of
substandard buildings. The health of people is severely affected
because of industrial and domestic waste that pollutes the water,
land and air.

Hazards become disasters only if vulnerable people and resources are

exposed to them. People who live in poverty and adverse socio‐
economic conditions are highly vulnerable to disasters. The most
vulnerable sectors include the poor, the sick, people with disabilities,
the elderly, women and children. Although many people may be
affected, these vulnerable sectors will have the least capacity to
recover from the impact of a disaster.

In this context, it is important for society to strengthen the capacity of

vulnerable sectors. In doing so, the vulnerable sectors cease to be
victims of disasters and will become agents of change for meaningful
development of communities.
Who are involved in DRRM as mandated in the DRRM Act?

National government. The different government departments and

agencies with responsibilities related to DRRM are constituted as
members of the National DRRM Council (NDRRMC) to ensure
consistency in the DRRM policies, plans and programs of the
government (Sec. 5).

Local government units (LGU). LGUs are considered as the frontliners

and “first responders” in every disaster event (Sec. 15). They take the
lead in preparing for, responding to, and recovering from the effects of
any disaster.

Civil society organizations (CSO), the private sector and volunteers.

Civil society organizations and the private sector play key formal and
informal roles in effective DRRM. They complement and enhance the
government’s resources and efforts in implementing an effective
DRRM. Their participation and involvement in all aspects of DRRM
from planning to implementation is ensured through their membership
at all levels of governance (Sec. 2.d; Sec. 5.hh & ii; Sec. 11.a.17 & 18;
and Sec. 12.d) and through an accreditation process (Sec. 13).
Examples of CSOs are cooperatives, peoples organizations,
neighborhood associations, non‐ government organizations, church‐
based organizations and academic institutions.

Communities. Communities, including the most vulnerable sectors, are

both disaster victims and agents of change. It is crucial to strengthen,
institutionalize and scale up the skills, knowledge and innovative
practices that they have initiated and sustained in DRRM. Their active
and substantive participation at all levels of DRRM coordination is
recognized since they are most familiar with their situation. They
themselves shall determine which approach is most appropriate for
them (Sec. 2.d and Sec. 12.d).

Disasters are sometimes considered external shocks, but disaster risk

results from the complex interaction between development processes
that generate conditions of exposure, vulnerability and azard. Disaster
risk is therefore considered as the combination of the severity and
frequency of a hazard, the numbers of people and assets exposed to the
hazard, and their vulnerability to damage. Intensive risk is disaster risk
associated with low-probability, high-impact events, whereas extensive
risk is associated with high-probability, low-impact events.
There is no such thing as a natural disaster, but disasters often follow
natural hazards.

The losses and impacts that characterize disasters usually have much
to do with the exposure and vulnerability of people and places as they
do with the severity of the hazard event.

Disaster risk has many characteristics. In order to understand disaster

risk, it is essential to understand that it is:

• Forward looking the likelihood of loss of life, destruction and

damage in a given period of time

• Dynamic: it can increase or decrease according to our ability to

reduce vulnerability

• Invisible: it is comprised of not only the threat of high-impact

events, but also the frequent, low-impact events that are often
hidden

• Unevenly distributed around the earth: hazards affect different

areas, but the pattern of disaster risk reflects the social
construction of exposure and vulnerability in different countries

• Emergent and complex: many processes, including climate

change and globalized economic development, are creating new,
interconnected risks

Disasters threaten development, just as development creates

disaster risk.

The key to understanding disaster risk is by recognizing that

disasters are an indicator of development failures, meaning that
disaster risk is a measure of the sustainability of
 development. Hazard, vulnerability and exposure are influenced
by a number of risk drivers, including poverty and inequality, badly
planned and managed urban and regional development, climate
change and environmental degradation.

Understanding disaster risk requires us to not only consider the

hazard, our exposure and vulnerability but also society's capacity
to protect itself from disasters. The ability of communities,
societies and systems to resist, absorb, accommodate, recover
from disasters, whilst at the same time improve wellbeing, is
known as resilience.

Sources:
http://www.downloads.caraga.dilg.gov.ph/Disaster%20Preparedness/D
RRM%20Act%20Primer.pdf
https://www.preventionweb.net/understanding-disaster-
risk/component-risk/disaster-risk