The Identity of a Catholic University

Ex Corde Ecclesiae (From the Heart of the Church). Pope John Paul II in the year 1990 issued this
apostolic constitution which enlightens the faithful the identity and mission of Catholic colleges and
universities.

THE IDENTITY OF A CATHOLIC UNIVERSITY

Nature and Objectives

#12. Every Catholic University, as a university, is an academic community which, in a rigorous and critical
fashion, assists in the protection and advancement of human dignity and of a cultural heritage through
research, teaching and various services offered to the local, national and international communities. It
possesses that institutional autonomy necessary to perform its functions effectively and guarantees its
members academic freedom, so long as the rights of the individual person and of the community are
preserved within the confines of the truth and the common good.

#13. Since the objective of a Catholic University is to assure in an institutional manner a Christian
presence in the university world confronting the great problems of society and culture, every Catholic
University, as Catholic, must have the following essential characteristics:

1. a Christian inspiration not only of individuals but of the university community as such;

2. a continuing reflection in the light of the Catholic faith upon the growing treasury of human
knowledge, to which it seeks to contribute by its own research;

3. fidelity to the Christian message as it comes to us through the Church;

4. an institutional commitment to the service of the people of God and of the human family in their
pilgrimage to the transcendent goal which gives meaning to life".

#14. "In the light of these four characteristics, it is evident that besides the teaching, research and
services common to all Universities, a Catholic University, by institutional commitment, brings to its task
the inspiration and light of the Christian message. In a Catholic University, therefore, Catholic ideals,
attitudes and principles penetrate and inform university activities in accordance with the proper nature
and autonomy of these activities. In a word, being both a University and Catholic, it must be both a
community of scholars representing various branches of human knowledge, and an academic institution
in which Catholicism is vitally present and operative".

#15. A Catholic University, therefore, is a place of research, where scholars scrutinize reality with the
methods proper to each academic discipline, and so contribute to the treasury of human knowledge.
Each individual discipline is studied in a systematic manner; moreover, the various disciplines are
brought into dialogue for their mutual enhancement.

In addition to assisting men and women in their continuing quest for the truth, this research provides an
effective witness, especially necessary today, to the Church's belief in the intrinsic value of knowledge
and research.

In a Catholic University, research necessarily includes (a) the search for an integration of knowledge, (b)
a dialogue between faith and reason, (c) an ethical concern, and (d) a theological perspective.

#16. Integration of knowledge is a process, one which will always remain incomplete; moreover, the
explosion of knowledge in recent decades, together with the rigid compartmentalization of knowledge
within individual academic disciplines, makes the task increasingly difficult. But a University, and
especially a Catholic University, "has to be a 'living union' of individual organisms dedicated to the
search for truth ... It is necessary to work towards a higher synthesis of knowledge, in which alone lies
the possibility of satisfying that thirst for truth which is profoundly inscribed on the heart of the human
person". Aided by the specific contributions of philosophy and theology, university scholars will be
engaged in a constant effort to determine the relative place and meaning of each of the various
disciplines within the context of a vision of the human person and the world that is enlightened by the
Gospel, and therefore by a faith in Christ, the Logos, as the centre of creation and of human history.

#17. In promoting this integration of knowledge, a specific part of a Catholic University's task is to
promote dialogue between faith and reason, so that it can be seen more profoundly how faith and
reason bear harmonious witness to the unity of all truth. While each academic discipline retains its own
integrity and has its own methods, this dialogue demonstrates that "methodical research within every
branch of learning, when carried out in a truly scientific manner and in accord with moral norms, can
never truly conflict with faith. For the things of the earth and the concerns of faith derive from the same
God". A vital interaction of two distinct levels of coming to know the one truth leads to a greater love for
truth itself, and contributes to a more comprehensive understanding of the meaning of human life and
of the purpose of God's creation.
#18. Because knowledge is meant to serve the human person, research in a Catholic University is always
carried out with a concern for the ethical and moral implications both of its methods and of its
discoveries. This concern, while it must be present in all research, is particularly important in the areas
of science and technology. "It is essential that we be convinced of the priority of the ethical over the
technical, of the primacy of the person over things, of the superiority of the spirit over matter. The cause
of the human person will only be served if knowledge is joined to conscience. Men and women of
science will truly aid humanity only if they preserve 'the sense of the transcendence of the human
person over the world and of God over the human person".
USC History

The oldest city in the Philippines is Cebu City, the site of the earliest European settlement in the country
established by Spanish conqueror Miguel Lopez de Legazpi in 1565. It was also here that the oldest
school in the country emerged — the University of San Carlos (USC).

Founded by the Spanish Jesuits on August 1, 1595, USC was formerly known as the Colegio de San
Ildefonso. In 1769, it was closed upon the expulsion of the Jesuits from the Philippines. It reopened in
1783 along Martires Street on the initiative of Bishop Mateo Joaquin de Arevalo under the name
Colegio-Seminario de San Carlos, named after St. Charles Borromeo, the great patron of ecclesiastical
training in the Renaissance. In 1867, the Vincentians took over the administration of San Carlos.

In 1930, the Colegio de San Carlos (CSC) was transferred to the new P. del Rosario building, while the
Seminario de San Carlos remained in Martires Street. Five years after, the Colegio was turned over to
the Society of the Divine Word (SVD – Societas Verbi Divini), which managed the school for 70 years
now.

The Second World War saw the closure and occupation of CSC by Japanese troops. And shortly before
Liberation, in 1944, bombs from US planes fell on San Carlos, almost reducing the school to rubbles. San
Carlos became a university in 1948, three years after it reopened.

Following Communist persecution of the foreign clergy in China in 1949, the University of San Carlos
would benefit from the migration of SVD priest-scholars to the Philippines. This accidental émigré
culture in USC spawned pioneering research in anthropology, physics, engineering, philosophy, and
other fields, here in the Philippines. This would have tremendous impact on the nation’s Post-War
reconstruction.

Rapid expansion of the University during the 60s under the leadership of foreign priest-academicians
came with the decade’s wave of militant nationalism, which culminated in calls for the Filipinization of
the administration of all Catholic schools in the country. In 1970, Fr. Amante Castillo became the first
Filipino president of USC.

USC continued to experience growth in the decades that followed, even as the school became witness,
and often involved, in the turmoil and triumphs of the times, such as during the dark years of Martial
Law in the 70s and the People Power Revolution in EDSA in 1986. Today, the University regularly
produces topnotchers in board exams and alumni who have earned public recognition for achieving
excellence in their own fields. This is proof that USC has remained true to its commitment to excellence
in education.
Quick Facts

1595 Foundation of first school in Cebu by Fr. Antonio Sedeno, Fr. Pedro Chirino, and Antonio
Pereira, all members of the Jestuits.

1606 Naming of school as Colegio de San Ildefonso.

1725 Completion of Martires Street building.

1769 Expulsion of the Jesuits from the Philippines, resulting in the Colegio’s closure.

1783 Reopening of the school by Bishop Mateo Joaquin de Arevalo with secular priests in charge
under a new name, Colegio- Seminario de San Carlos.

1852 Appointment of Dominicans as regents.

1867 Taking over by Vincentian Fathers.

1927 Closure of the Collegiate Section.

1930 Transfer of Colegio de San Carlos to the new P. del Rosario building (Seminario de San Carlos
remained in Martires Street).

1934 Reopening of College of Liberal Arts.

1935 Turning over of CSC to the Society of the Divine Word (SVD - Societas Verbi Divini).

1937 Opening of the College of Law and the College of Commerce.

1938 Opening of the College of Education.

1939 Opening of College of Engineering.

1940 Opening of the Junior Normal School (Women were admitted to CSC for the first time).

1941 Interruption of classes due to World War II.

1944 Destruction of P. del Rosario building by bombs.

1945 Reopening of the High School and the College of Liberal Arts.

1946 Rebuilding of Cathedral Convent and Little Flower Academy as training department for
Education and Junior Normal students.
Reopening of the following colleges: Normal, Education, Commerce, Law, and Engineering.

1948 Granting of university status (Colegio de San Carlos is now named University of San Carlos).

1949 Construction of the Main Building.

1950 Construction of the Administration Building.

1951 Opening of Mechanical and Electrical Engineering and Architecture courses.

Construction of the Power House in Talamban Campus begins.
1952 Opening of the Bachelor of Science (curriculum with majors in Chemistry and Zoology).

1953 Opening of the following courses: Master of Science in Business Administration; Bachelor of
Science in Chemical Engineering; Bachelor of Science major in Physics; Bachelor of Arts major
in Philosophy; Pre-Dentistry; and Bachelor of Science in Elementary Education.

1955 Opening of three-year combined course (Junior Normal Home Economics with the title of
Elementary Teacher's Certificate in Home Economics).

1956 Opening of the following courses: MA Philosophy; MS Physics; BS Chemistry; Bachelor of

Philosophy. Construction of the Boys High School (BHS) building in Mango Avenue. Occupancy
of building vacated by BHS by College of Engineering Opening of Secretarial course.

1957 Opening of the two-year surveying course. Construction of fourth floor of Science Building.

1958 Construction of Archbishop Reyes Building. Construction of the research laboratory for
Chemistry.

1959 Putting up of language laboratories and air-conditioned Audio-Visual Room.

1960 Offering of doctoral degrees in Philosophy, Education, and Anthropology.

1961 First PAASCU formal survey of College of Liberal Arts and Sciences, Teachers College, and
College of Commerce.

1962 Opening of the USC Marine Biological Station at Liloan, Cebu for instructional and research
purposes.

1963 Opening of Chemical Pilot Plant for training and research in the scientific extraction of oil
from fresh coconuts, in the hydrogenation of coconut oil to fatty alcohol, and in the
production of detergents from sulfated fatty alcohol.
Opening of the Bachelor of Science major in Geology

1965 Opening of Bachelor of Science in Nutrition and Dietetics and Master of Arts in Literature.
PAASCU re-survey of the College of Liberal Arts and Sciences, Teachers College, and the
College of Commerce.

1966 Inauguration of the USC-Technological Center (USC-TC) in June 4. Opening of Bachelor of

Science in Education major in Religious Education and Master of Arts in History.

1967 Opening of two-year Music course major in Piano, Marimba, and Voice leading to the title of
Associate in Music; Master of Arts in Science Teaching major in Chemistry and Physics; Master
of Science in Biology.
First Lady Imelda R. Marcos opens the Anthropological Museum.

1968 Implementation of the five-year Bachelor of Science in Chemistry curriculum. Opening of

Master of Arts in English Language Teaching.
Inauguration of USC Auditorium (later renamed the USC Cultural Center) at P. del Rosario
Extension during the 10th CEAP National Convention held in March.
Founding of the Cebu Catechetical Training Institute to give a systematic training to catechists
 in public schools and parishes and to provide an effective practicum for college students
majoring in Religious Education.

1969 Offering of Bachelor of Arts major in English with concentration on Secretarial Studies and
Bachelor of Arts major in Sociology-Anthropology.
Construction of Boys High School Extension on Mango Avenue to house the Elementary
Department and the Seminary. Construction of Student Service Complex (USC Gym) at Main
Campus.
USC undertakes Reforestation and Small Farmers Project to answer an acute need for
conservation and environmental planning.

1970 Opening of Master of Science in Library Science and Bachelor of Science in Mathematics.
Installation of Fr. Amante P. Castillo as First Filipino President of USC in September 8.
Election of Mr. Isidore Falek, Atty. Marcelo b. Fernan, and Engr. Salvador E. Sala as first lay
members of the USC Board of Trustees. Designation of USC by FAPE as its Graduate Center for
Library Science.
Creation of Office of Population Studies as a research unit of the Department of Sociology and
Anthropology in response to the government's call for involvement of schools in population
activities (It thus became the first institute in the Visayas to engage in the systematic teaching
of demography and in demographic research.).

1971 Transfer of Teachers College to its new building at the Teacher Education Center (TEC) along
P. del Rosario Extension.

1972 Offering of MAST major in General Science, Biology, Elementary Science and Mathematics;
MA in Education major in History.
Establishment of the Office for Social Research as a research unit of the Department of
Sociology and Anthropology.

1973 Opening of Science and Mathematics Teaching Institute (SMTI). Release of first issues of The
Philippine Quarterly of Culture and Society in answer to the need for a publication in the
humanities. Completion of the Catechetical Training Center along Pelaez Street. Renaming of
Chemical Pilot to Coconut Foods Pilot Plant.

1974 Construction of marine research station, Kaluhang Sirena at Liloan, Cebu. Relocation of USC
Marine Station to Maribago, Mactan, Cebu.
Construction of a chapel at USC Boys High School.
USC joins network of stations of the Philippine Council for Agricultural Resource Research
(PCARR).
College of Engineering becomes the first PAASCU-accredited school of engineering.

1975 USC named the Most Outstanding Institution of Learning in Cebu City.
Beatification of Arnold Janssen, founder of the Society of the Divine Word, and Joseph
Freinademetz, one of the first Divine Word missionaries to China (The 100th Foundation
Anniversary of the SVD was celebrated in USC in September 8.).
Inauguration of USC Cebuano Studies Center in December 13.
1976 USC bags Award for Outstanding Private Institution in the Arts, Culture and Recreation
category at the 39th Charter Day Anniversary of Cebu City.
USC awards San Miguel Corporation professorial chair in Engineering. This was followed by
the establishment of the Fritz Scharnhussen professorial chair in Marine Biology and the John
Gokongwei, Jr. professorial chair in Business and Economics.
Establishment of Don Vicente Sotto Cebuano Studies grant by Dr. Suga Sotto-Yuvienco as a
contribution to the formation of a scholarly awareness of the various aspects of history, social
life, language, and the arts of Cebu.
Acquisition of rare Cebuano materials from the Agustinian collection in Villadolid, Spain
through the Ramon Aboitiz Foundation, Inc.
Opening of first two years of BS Nursing.

1977 Donation of professorial chair to the USC College of Commerce and Business Administration
by Sycip, Gorres and Velayo Foundation.
Offering of course leading to Bachelor of Science in Secretarial Administration, the four-year
Bachelor of Science in Nursing, and the five-year Bachelor of Science in Electronics and
Communications Engineering.

1978 Establishment of professorial chair in Sociology-Anthropology by the Ramon Aboitiz

Foundation, Inc.
Blessing of Society of the Divine Word Formation Center at the back of USC Boys High School.
Creation of the USC Testing Center and the Instructional Development Unit (IDU).

1979 Creation of Office of Non-Formal Education attached to the Teachers College.

Establishment of the Center for Religious Education.

1981 Blessing of Arnoldus Science Building in USC-TC in September 7. Construction of the Seminar-
Retreat House also in the same campus.
USC designated as Regional Science Teaching Center (RSTC) by the Department of Science and
Technology (then National Science and Technology Authority).

1982 First computer enrolment in Cebu done in USC.

Offering of Bachelor of Fine Arts majors in Interior Design and in Advertising Arts.

1983 USC receives Award for Outstanding Private Institution in Education, Culture, and the Arts
category during the 46th Charter Day Anniversary of Cebu City.

1984 Opening of the College of Architecture and Fine Arts.

1985 USC receives Award for Most Outstanding Institution in Science and Technology in Region VII
from the National Science and Technology Authority (NSTA).

1986 Offering of the Bachelor of Science in Computer Engineering and the Bachelor of Science in
Industrial Engineering.

1987 Awarding of Level II Accreditation Status to College of Liberal Arts and Sciences, College of
Commerce, Teachers College, and the College of Engineering.
1988 Organization of College Parents Association in February 7.

1989 Establishment of USC Business Resource Center (BRC).

1990 Establishment of the USC Engineering-Industry Linkage Program in collaboration with the
Philippine Productivity Movement-Cebu, the Department of Science and Technology (DOST)
and the Philippine Council for Industry and Energy Research and Development (PCIERD).
USC designated as member of the Philippine Council for Advanced Science and Technology
Research and Development (PCASTRD) Network.
Department of Mathematics is renamed Department of Mathematics and Computer Science.
Inauguration of USC Community Extension Service Center in Miramar, Talisay.
Maiden issue of UPDATE, a newsletter and supplement to the USC Graduate School Journal
sees print.

1991 Reorganization of Department of English and National and International Languages in the
College of Arts and Sciences into Department of Languages and Literature.
Signing of a Memorandum of Understanding between the University and the Philippine-
German Project Industrial Pollution Control.
USC chosen by the Department of Education Culture and Sports as one of the 17 Excellent
Tertiary Schools in the Philippines.
Signing with 18 other engineering schools of a Memorandum of Agreement with the
Department of Science and Technology organizing its Engineering Manpower Development
Program.
USC designated as Node Tertiary Institution for the Network of Science and Technology -
Oriented High Schools in Region VII

1992 Offering of Diploma Course in Teaching on the Tertiary Level at the Graduate School.
Blessing and Inauguration of USC Water Laboratory Environmental Analysis Section.
Sikap Gawa Industrial Peace Award in the field of Training and Research given to USC by the
Bishops-Businessmen's Conference for Human Development.
Signing of Memorandum of Agreement between USC and PAASCU for Engineering Consortium
Project.
Establishment of Center for Montessori Education at the Teachers College.

1993 Phasing out of two-year Bachelor of Arts General Curriculum.

USC designated one of the 12 Centers for Local Governance by the Philippine Business for
Social Program under its Local Development Assistance Program.

1994 Offering of new majors in the Graduate School: Montessori Education; Physical Education;
Environmental Science; Theater Arts; Speech and Drama; Research and Evaluation (doctoral)
and Educational Management (doctoral).
Offering of Bachelor of Science in Hotel and Restaurant Management; Associate in Hotel and
Restaurant Management; and Certificate in Food Service at the Teachers College
College of Nursing named as Resource Center for Primary Health Care for Visayas and
Mindanao by the Philippine Center for Population and Development
 Establishment of Center for Network Management and Services
Establishment of Institute of Planning and Design at the College of Architecture and Fine Arts

1995 USC is chosen as partner institution in the Joint Financing Programme administered by the
Netherlands Organization for International Cooperation in Higher Education (Nuffic-MHO).
USC celebrates Quadricentennial (USC 400). Blessing of USC Institute of Religious Studies.

1996 Signing of Memorandum of Agreement with University of the Philippines-Open University

program and with Science Education Institute of DOST for USC to serve as Learning Center in
Distance Education.
College of Education accredited by the Commission on Higher Education (CHED) as Center of
Excellence (COE) for Teacher Education Consortium between USC Graduate School and
Miriam College in the offering of MA in Values Development and MAEd in Environmental
Education.
USC designated as Training Center for CHED Massive Upgrading Program for General
Education Instructors in Tertiary Institutions of Region VII for Chemistry, Physics, Natural
Science, and Social Sciences.
Offering of Natural Science as a new major under the MAST program and the Master of
Science in Nursing.
Creation of University Admissions Office.
Completion of Maintenance and Calibration Workshop Building.

1997 Offering of new majors by the Graduate School: PhD Education major in Research and
Evaluation; MA in Education major in Montessori Education; and MA in Education major in
Special Education.
Reactivation of PhD Anthropology curriculum.
College of Nursing as a Resource Center given a HAMIS (Health and Management Information
System) Bronze Award.
Inauguration of the Science and Mathematics Education Institute (SMEI).
Renaming of Teachers College as College of Education.
Signing of Memorandum of Understanding for a Philippine Education Network with the
University of Asia and the Pacific.

1998 Celebration of Bulawanong Pulong: USC Golden Jubilee as a university.

USC as a Nodal Station for the CHED-administered Private Higher Education Institutions'
Computerization Program.
Offering of the MS in Environmental Science.
USC named by CHED as Center of Development (COD) in Business Education, Biology,
Chemistry, Mathematics, Physics and Marine Sciences.
Construction of Civil and Chemical Engineering Laboratories, Hydraulic and Soil Laboratory
Building, and Boiler of the Mechanical Engineering Department.
Construction of the Arts and Sciences Building in USCTC.

1999 USC joins National Engineering Information System and Services (NEISS) of DOST.
Implementation of CITE (Curriculum Initiative for Teacher Education), a CHED-mandated
curriculum.
2000 Approval of the USC’s Indicative Plan for the Second Phase under the Joint Financing
Programme administered by the Netherlands Organization for International Cooperation in
Higher Education.
Selection of USC as Zonal Research Center (ZRC) for Region VII, Group I in March.

2001 Model Centennial Law Library Award given to the Law Library by the Supreme Court of the
Philippines during its centenary celebrations in June.

2002 USC College of Law forges faculty and student exchange program with the University of the
Stockholm Law Department.

2003 Putting up of the first Smart Wireless Laboratory in the Visayas by Smart Wireless
Communications, Inc., on the 3rd floor of the Bunzel Building at the USCTC in July 30 under
the Smart Wireless Engineering Education Program (SWEEP).

2004 Formal closing ceremonies for the Nuffic-MHO program with USC held.
Inauguration of the Health Sciences Building.

2005 Inauguration of the General Services and the College of Architecture and Fine Arts Building in
USC-TC.
SEEING ACTIVITY

The Reign of God’s Love: A Journal Writing

Name: ___Quino, Fretz Nashia D._________ Course and Year: _BSID 2____

Instructor: ____Marilou Mandawe_________ Date: __September 2, 2022___

A. How do you feel about this statement “God loves you”? Do you accept this as truth? Why/Why not?

God loving me is an understatement. He doesn’t need to say it but rather felt by us. A single drop of
water

is a treasure to those who thirst, a single bread for the hungry, and a world we step into day
by day. I

accept that truth every single morning of my tomorrow. He provides and gives hope to the highs and
lows

of people; the less fortunate and the comfortable.

B. What descriptions are associated with God’s love?

Love from God is beyond comprehension. Then, God's love must also be incomprehensible. Even though

we must be honest while describing his love, we will never be able to understand it because it is divine

love, which is unlike our love in the same way that his being is unlike ours. While it may be evident to us

right away that God will continue to love us, it is less obvious to us for some reason that his love differs

from human love in other respects, such as being independent, constant, all-knowing, just, and

passionless. Even in difficult times, in unique ways for each individual, and in what He permits or
excludes

from our life, God is always good.

C. How does God show His love for you? /How do you experience God's love?

He shows me love every single day. I experience it by just waking up of my tomorrow and a portion of

food I could dine that serves as a blessing in every meal. I feel love as an adolescent through
my

connections to my family and my friends. Promises, friendship, family, trust, love, and courage serve as

the foundation of these bonds. I believe that people are symbols of God’s love. An act of kindness
proves

to me that the love of God is not dead and can be treasured by the people around.

D. When or what do you think can separate you from the love of God?
I think during those difficult times that I get to question myself and separate myself from God I’ve
learned

to eventually disregard it. But God allows nothing to separate us from his love (Romans 8:38-39).
Nothing

can separate us from the love of God in Christ Jesus our Lord - not even the best of circumstances. God

wants to be with us and share his love, but he has to be accepted into our hearts. He won't force his way

through a door if he isn't invited. Giving that invitation means accepting Christ, which entitles one to all

of God's promises, including his love.

Content: The Reign of God as Reign of Love

The Trinity as a Community in Mission

Central to the life and faith of the Christian community is the supreme mystery of the Blessed Trinity.
This occupies the highest place, most basic mystery in the hierarchy of Christian doctrines. Flowing from
this mystery are the other mysteries of Catholic faith.

Equal in Nature, Power and Majesty and Yet Distinct From One Another

The Holy Triune God is the Divine Community of Love characterized by equality in divine nature, power
and majesty. The three Divine Persons are essentially coequal in their might and power. Yet, their
divinity is not shared and each of them is authentically “God whole and entire." Each of them is one
hundred percent God, complete and undivided. This negates the Arian heresy which holds the belief
that Jesus Christ is created by God the Father and so only subordinate of Him. There also emerged the
heresy called Modalism that denies the basic distinctiveness and coexistence of the three Persons of the
Holy Trinity, the Divine Persons exist simultaneously. No one of them is ahead of the other. They are
never separated at any point in the eternal space and time.

One in their Nature and Mission of Love

The three Divine Persons are eternally in communion with one another. In this perfect tri-personal
social–relationship, they communicate with one another; they help, sustain, glorify, respect, enjoy and
love one another. Infinitely, the Holy Trinity exists as a community of three distinct Divine Persons. They
eternally co-exist as a perfect community. In the Lucan gospel on Jesus’ baptism in shows the three
persons of the Holy Trinity in a relationship of communion.

"Now when all the people were baptized, Jesus also was baptized, and while He was praying, heaven
was opened, and the Holy Spirit descended upon Him in bodily form like a dove, and a voice came from
heaven: “You are My beloved Son, in You I am well pleased.” (Lk. 3:21-22 NASB)

From this Lucan account, we can discern that there exist a Trinitarian God, with each Divine Person
always in communion with each of their actions. In this specific passage, the decision of Jesus to be
baptized is not a solitary action. He had himself baptized because it was in conformity to the will of the
Father to let the “heavens be opened” – a figure of speech for the Trinitarian mission to save humanity
from sin. The coming down of the Holy Spirit is a divine act of anointing and strengthening Jesus for the
Trinitarian mission of liberating humanity from all forms of evil.
"The grace of the Lord Jesus Christ, the love of God, and the communion of[aLinks to an external site.]
the Holy Spirit be with all of you." (2 Corinthians 13:13 NRSV)

From this Pauline letter to the Corinthians, it reveals that the early Christians believe in the Holy Trinity’s
existence, and their undeniable communitarian loving nature. The oneness of the three Divine Persons
of the most Holy Triune God is a revealed truth. The Trinity is a community in mission to love humanity
and the entire of creation. That

the three Divine Persons coexist.

"But we must always give thanks to God for you, brothers and sisters[aLinks to an external site.] beloved
by the Lord, because God chose you as the first fruits[bLinks to an external site.] for salvation through
sanctification by the Spirit and through belief in the truth. 14 For this purpose he called you through our
proclamation of the good news,[cLinks to an external site.] so that you may obtain the glory of our Lord
Jesus Christ." (2 Thessalonians 2: 13-14)

This Pauline passage shows that the actions of the three Divine Persons as one God are interconnected.
God the Father has chosen people to be saved by faith and love – a divine will which is made possible
through the Holy Spirit who makes people holy, and that this holiness brings people to Christ and
enables them to share in His glory.

The bond of unconditional love-relationship predominantly constitutes the Blessed Trinity. There is a
perfect unity in love between the Father and the Son – a relationship that Jesus Christ used as a model
in his prayer for unity among the disciples. He prayed that all of them may be one, just as He is one with
His Father (Jn. 17:21). Jesus, likewise, encouraged his disciples to keep unity with the Holy Spirit through
the bond of peace (Eph. 4:3). This unity is not only significant to the Godhead but is vital for us in our life
of Christian witnessing in the world. Jesus Christ wanted us humankind to appreciate this Trinitarian
unity so that we will also work for unity in the world.

Jesus Christ’s Mission of Proclaiming God’s Reign

"For God so love the world that He gave His only begotten Son" (John 3:16) tells us of God's concrete
love for humanity so that those who may believe in Jesus and His message will have eternal life. But
what is the message of Jesus? The Kingdom or Reign of God is the summary of the teachings of Jesus.

The Kingdom of God is Where Peace, Justice, Joy, and Love Are
The concept of the Kingdom of God was already present in the Old Testament. For the Hebrew people, it
means the political rule of a royal messiah who could liberate them from economic and political
problems and make them victorious in their battles against the enemies. Contrary to this perception, the
Scriptures tell us that the kingdom of God is not so much something that can be observed as in eating
and drinking. Rather, it is an experience of peace,

justice and joy (Rom. 7: 14). It is the consequence when the heart is filled with love and overflows to
others especially the poor and the marginalized. It is, thus, in the human heart and among us. It is found
in authentic loving relationships.

Jesus, His Words and Deeds and His Very Person as Proclamation of God’s Kingdom

Through Jesus, His words and deeds, people came to know how life should be lived in accordance to the
values of God’s kingdom or reign. Jesus’ ways show that God’s kingdom or reign means acceptance of
God’s love – that there is a Father who loves his children unconditionally. The public life of Jesus was
spent proclaiming this Good News of God’s love as this passage shows:

"Now after John was arrested, Jesus came to Galilee, proclaiming the good news of God, and saying,
“The time is fulfilled, and the kingdom of God has come near;[cLinks to an external site.] repent, and
believe in the good news.” (Mark 1:14-15)

This passage tells us that the kingdom of God is within the reach of people. It is the result when we
believe and try to live His teachings. It is directed towards a future that is not just far better than the
present but a perfect one, that is, a time when all good things come to fullness. Jesus dedicated all of his
life and directed all of his works to make this a reality.

The theme of God’s Kingdom dominated the life of Jesus and all of his teachings. Jesus did not define the
Kingdom of God using words. Instead, he used his actions so that humans can comprehend and
experienced it. His relationships and dealings with the sinners, outcasts and those who suffer the
injustices prevalent in the society are key to understanding it. The Kingdom of God for Jesus does not
mean territorial expansion or political control over

a certain area. Rather, it is a state of affairs. It is a condition or situation where and when God, the Lord
of mercy is being present in and among people and in relationships, particularly in events where the
poor and the victims of injustices are favored and are shown mercy. Jesus announces the Kingdom
already in his life when he cures the sick, in his preference for the poor and in confrontation of the
hypocrites, the proud and the unjust in the society and

acceptance of the sinners.

Jesus proclaimed that the sinners are not rejected by God but rather are called to repentance. Jesus
emphasizes that in order to fully participate in the Reign of God, one needs to experience conversion, a
change of heart or metanoia. Instead of selfishness, sinners need to change their ways and be in
communion with God and others. In His proclamation, Jesus emphasizes the necessity to love everyone
without discrimination. This includes the sinners. Jesus demands that we have to love all and be merciful
to all especially to the poor and the oppressed in the society. In the gospels we read about Jesus
pointing out that the Jews, in their acts of loving, were exclusive. They showed love only among their
fellow Jews. Contrary to his kind of love, Jesus taught us that we have to love even our enemies (Mt
5:43-45; Lk 6:27-36). The key to understanding the kingdom of God is in Jesus conviction about the
passionate, unconditional love of God and how it should be reflected and practiced in loving our
neighbor, the vision of the kingdom of God for which Jesus lived, suffered and died will only be fully
realized when we allow God to reign in our hearts and in the hearts of all people. That is why St. Arnold
Janssen prayed: “May the heart of Jesus live in our hearts and in the hearts of all people. Amen.”

Making the Church as the Locus of His Mission of Love

The Trinitarian mission of making the fire of love burst into flames in the human heart takes place in the
Church as the Body of Christ. In a certain sense, to say that the Church is the body of Christ means the
entirety of God’s people who are united in love. This includes not just all people on Earth who are living
holy lives through acts of love, peace, and justice, but also those who are already in the life hereafter
who are waiting for the final fruit of Christ’s

redemption, that is, when Gods reign love will be in fullness.

How do we know that the human heart is already enflamed with God’s love? This happens when
Christians are drawn to a deeper understanding and appreciation of the Paschal Mystery. This is clearly
manifested when Christians and non-Christians alike care of the poor and fight for them. This is
evidenced by the holiness of the saints and martyrs and of other people of good will who did heroic acts
for the world and the environment. This is demonstrated when the believers celebrate the Eucharist in
fellowship with one another and in

communion with the Father through the Holy Spirit.

JUDGING AND ACTING ACTIVITY

Discussion Response: The Reign of God’s Love

Name: __Quiño, Fretz Nashia D.__ Course and Year: __BSID 2___ Date:___Sept. 2, 2022____

A. Identify and enumerate (in sentence/s) five Christians truths enclosed in the given content - Topic 1
The Reign of God as Reign of Love. Copy verbatim.

1. One in their Nature and Mission of Love;

The Bible claims that God is love, but the only way God can be loved is if God is a community of divine
persons. At the core of all reality, at the center of the cosmos, there resides an everlasting divine
community of perfect love. In a monad, love does not exist. God is that unending circle of affection.

2. The Kingdom of God is Where Peace, Justice, Joy, and Love Are;

The kingdom, or the rule of God, is being made visible where the Holy Spirit is bringing about justice,
peace, and joy. The term "kingdom of God" alludes to his salvific rule rather than to his complete control
of everything. God does, in a way, rule over everything. So, anything might be referred to as "God's
kingdom."

3. Jesus, His Words and Deeds and His Very Person as Proclamation of God’s Kingdom;

St. Paul declares in the letter to the Romans the wonderful task of following Christ's example and
disseminating the good news of His love: "How beautiful are the feet of them that preach the gospel of
peace, and bring glad tidings of good things!” The same gospel that Christ proclaimed to His followers is
the one that St. Paul is referring to in Romans 10:15.

4. Making the Church as the Locus of His Mission of Love;

One of the most significant parallel processes in the attempt to achieve Christian unity is the churches'
shared reflection on who and what the Church is. If the churches are to become more unified, they must
be able to see the apostolic faith and the life of the Church in one another.

5. Equal in Nature, Power, and Majesty and Yet Distinct From One Another;
The term "Trinity" is used to refer to the core belief of Christianity, which is that there are three Persons
who are truly distinct from one another within the unity of the Godhead. Since God is the First and Last,
the Beginning and the End of Everything, our declaration of faith starts with Him. Our Creed begins with
the creation of heaven and earth because it is the beginning and the basis of all of God's works. The
Credo starts with God the Father because He is the first divine person of the Most Holy Trinity.

B. Make a list of SPECIFIC actions that you can do or your family can do that may reflect more the Reign
of

God’s love in your home/school/community.

1. Serve others, small acts of service together as a family, together respectfully.

2. Go to Church, and invite the family, friends, or classmate/s to bring them closer to God with a sense
of community.

3. Start the day with a prayer. Ask God to send someone into your life whom you can have an influence
on today in your morning prayer each day.

4. Deliberately compliment and share the good news with each one of your family members every
single day.

5. Have a good conversation with a homeless man or whenever a person talks about a personal
matter, you listen.
Content: Love as Dialogue

To Dialogue is a Nature of the Human Person

The fulfillment and happiness of the human person depends on the satisfaction of both bodily
needs and spiritual needs. We take note that the human person is compose of body and a spiritual soul.
The physical needs include survival, food, rest, comfort and spiritual needs include those which cater to
the higher needs such as the need to find the deeper meanings of life, the need to relate meaningfully
with others, and the need to pray or connect with Someone beyond oneself and the universe. To be
deeply spiritual means letting the spirit become the integrating center of one’s being. It implies living a
life in such a way that one can be in touch with deep meanings and noble purposes. This is allowing the
physical needs be at the service of spiritual needs. Thus, spirituality is our love relationship with God
and the rest of His creation. It is our vertical (relationship towards God) and horizontal (relationship
towards others and other creatures) dimensions of life by which we live out our authentic identity.

Man and woman are created by and in the image of a loving God, to love and be loved is greatest
spiritual need. Therefore, it is difficult for someone to go against nature to reach out to others in love.
Dialoguing with others is a manifestation of true human nature. Authentic human dialogue always leads
to an act of sacrifice, that is, taking risks, pains and hurts in order to do the good for other people, for
the entire humanity and the world is something all people are capable of.

God’s Act of Dialoguing with Humans

God is the source of spirituality. The very core of spirituality is the Spirit of God. This prayer of Fr. De
Mello is worth-reflecting, “Remember, Lord, you need me just as much as I need you. If you did not
exist, whom would I pray to? If I did not exist, who would do the praying? In the midst of this wit and
humor, it simply tells that God needs him. But in reality, God does not need human beings because He is
perfect. The prayer of Fr. De Mello is but just a recognition of what God has done for the sake of love
for humanity. Despite his being perfect and eternal, he stooped down to the level of human beings and
engage in an act of dialogue. Jesus Christ became like us except sin (Heb. 4: 15) to be in solidarity with
us. God’s unconditional love made him adjust to human beings, His beloved children. God
communicates with human beings in love. This Divine communication is the very reason why humans
can communicate with God. Had God not spoken to humanity, then human beings would not be able to
talk with God, to pray to Him, to dialogue with Him.
Engaging in Dialogue with Others

The consequence of the human person’s act of dialoguing with God is a sincere act of dialogue in love
with others. It is an encounter of persons where there is an act of giving and receiving of selves. All
parties involved can share ideas, feelings and experiences without fear of discrimination. Acts of love in
all human encounter brings solution to difficult situations of racism, violence, war and all forms of social
injustices.

In true dialogue, speaking and listening are crucial. Dialogue demands listening. It requires
opening oneself to the other and listening to words spoken. All parties in dialogue must recognize
themselves reciprocally as partners with equal rights. There is the need to assume the fundamental
attitude of respect for the freedom of each other to express ideas and opinions.
The Blind Men and the Elephant

A folk tale from India that teaches intercultural awareness by illustrating how different perspectives lead
to distinct points of view.

Follow along with the lesson plan to create classroom discussions or writing exercises.

Long ago six old men lived in a village in India. Each was born blind. The other villagers loved the old
men and kept them away from harm. Since the blind men could not see the world for themselves, they
had to imagine many of its wonders. They listened carefully to the stories told by travelers to learn what
they could about life outside the village.

The men were curious about many of the stories they heard, but they were most curious about
elephants. They were told that elephants could trample forests, carry huge burdens, and frighten young
and old with their loud trumpet calls. But they also knew that the Rajah's daughter rode an elephant
when she traveled in her father's kingdom. Would the Rajah let his daughter get near such a dangerous
creature?

The old men argued day and night about elephants. "An elephant must be a powerful giant," claimed
the first blind man. He had heard stories about elephants being used to clear forests and build roads.

"No, you must be wrong," argued the second blind man. "An elephant must be graceful and gentle if a
princess is to ride on its back."

"You're wrong! I have heard that an elephant can pierce a man's heart with its terrible horn," said the
third blind man.

"Please," said the fourth blind man. "You are all mistaken. An elephant is nothing more than a large sort
of cow. You know how people exaggerate."

"I am sure that an elephant is something magical," said the fifth blind man. "That would explain why the
Rajah's daughter can travel safely throughout the kingdom."

"I don't believe elephants exist at all," declared the sixth blind man. "I think we are the victims of a cruel
joke."
Finally, the villagers grew tired of all the arguments, and they arranged for the curious men to visit the
palace of the Rajah to learn the truth about elephants. A young boy from their village was selected to
guide the blind men on their journey. The smallest man put his hand on the boy's shoulder. The second
blind man put his hand on his friend's shoulder, and so on until all six men were ready to walk safely
behind the boy who would lead them to the Rajah's magnificent palace.

When the blind men reached the palace, they were greeted by an old friend from their village who
worked as a gardener on the palace grounds. Their friend led them to the courtyard. There stood an
elephant. The blind men stepped forward to touch the creature that was the subject of so many
arguments.

The first blind man reached out and touched the side of the huge animal. "An elephant is smooth and
solid like a wall!" he declared. "It must be very powerful."

The second blind man put his hand on the elephant's limber trunk. "An elephant is like a giant snake," he
announced.

The third blind man felt the elephant's pointed tusk. "I was right," he decided. "This creature is as sharp
and deadly as a spear."

The fourth blind man touched one of the elephant's four legs. "What we have here," he said, "is an
extremely large cow."

The fifth blind man felt the elephant's giant ear. "I believe an elephant is like a huge fan or maybe a
magic carpet that can fly over mountains and treetops," he said.

The sixth blind man gave a tug on the elephant's coarse tail. "Why, this is nothing more than a piece of
old rope. Dangerous, indeed," he scoffed.

The gardener led his friends to the shade of a tree. "Sit here and rest for the long journey home," he
said. "I will bring you some water to drink."

While they waited, the six blind men talked about the elephant.
"An elephant is like a wall," said the first blind man. "Surely we can finally agree on that."

"A wall? An elephant is a giant snake!" answered the second blind man.

"It's a spear, I tell you," insisted the third blind man.

"I'm certain it's a giant cow," said the fourth blind man.

"Magic carpet. There's no doubt," said the fifth blind man.

"Don't you see?" pleaded the sixth blind man. "Someone used a rope to trick us."

Their argument continued and their shouts grew louder and louder.

"Wall!" "Snake!" "Spear!" "Cow!" "Carpet!" "Rope!"

"Stop shouting!" called a very angry voice.

It was the Rajah, awakened from his nap by the noisy argument.

"How can each of you be so certain you are right?" asked the ruler.

The six blind men considered the question. And then, knowing the Rajah to be a very wise man, they
decided to say nothing at all.

"The elephant is a very large animal," said the Rajah kindly. "Each man touched only one part. Perhaps if
you put the parts together, you will see the truth. Now, let me finish my nap in peace."

When their friend returned to the garden with the cool water, the six men rested quietly in the shade,
thinking about the Rajah's advice.
"He is right," said the first blind man. "To learn the truth, we must put all the parts together. Let's
discuss this on the journey home."

The first blind man put his hand on the shoulder of the young boy who would guide them home. The
second blind man put a hand on his friend's shoulder, and so on until all six men were ready to travel
together.
Content: Universality and Openness

Universality and Openness

Jesus proclaimed the Kingdom of God as God’s Reign of Love. The fullness of God’s Kingdom comes
when sin, evil, human sufferings, and death will be disabled or powerless. The universality of this
kingdom as shown in the Christian Scripture is God’s kingdom of love wherein it is open to all and
excludes no one. The infancy narrative (Mt. 2: 1-11) tells about the “Three Wise Men” in search of the
Infant Jesus. These magi are called wise by virtue of their being astrologers who make life decisions on
the basis of the movement and positions of stars. King Herod secretly summoned and consulted the
three wise men about the whereabouts of the Messiah. In Bethlehem, the magi were directed by the
star. The magi considered as pagans presents to the theological meaning that the Kingdom which Jesus
proclaimed is meant for all. Whether Christian or not, one can be part of this Kingdom. Above all, the
quest for the star is the symbol of light, goodness, love, beauty, truth which is a universal phenomenon
found in the human heart.

Salvation Is Meant For All

The book of Revelation contains passage that point to the coming of God’s reign at the completion
of history. In Revelation 7: 1-17 mentions 144, 000 from Israel and the great crowd gathered before the
throne of God. Take note of the significance of 144, 000. This number is the result when twelve is
multiplied by itself and the product is further multiplied by one thousand. Twelve multiplied by itself is a
symbol of the entirety of the chosen people of God which points to the 12 tribes of Israel and the 12
apostles. One thousand means a large number. In essence, the 144,000 refers to the many chosen
believers who can be saved. But they are not the only ones saved. There is the great crowd that will also
be saved. They come “from every nation, race, people and tongue, standing before the throne and the
Lamb” (Rev. 7: 9). Hence, countless people will be invited to the kingdom of God. Even creation will have
a part in this kingdom. The Letter of Paul to the Romans (8: 21) states that creation, after having been
liberated from its fate of death, will share in the “freedom and glory of the children of God.”

The universality of God’s reign is what the SVD missionaries would like to witness as a community.
The SVDs’ mission promotes unity in diversity which they have been working in situations where the
inclusive embrace of God’s love is not acknowledged and “where openness to the rich diversity of
peoples is not appreciated.” The relevance of SVD mission becomes all the more challenging in the
context of the many issues of discrimination, human exploitation, war and violence, the ever-widening
chasm between the rich and the poor.
Instruction: Here are some prophets in the Old Testament. Read the given bible
readings found in the Old Testament of your Christian Bible and answer each question
in 3-4 sentences only.
1.

What did the Lord

What did the Lord announce in His love
Read Hosea 1-2 speak about Israel
for the people?
through Hosea?

1 The word of the Lord

that came to Hosea son
of Beeri during the
reigns of Uzziah,
Jotham, Ahaz and
Hezekiah, kings of
Judah, and during the
reign of Jeroboam son
of Jehoash[a] king of
Israel: 2 When the Lord
began to speak through
Hosea, the Lord said to
him, “Go, marry a
promiscuous woman God's first word to Hosea was about his
and have children with own life. This is almost always how God
her, for like an works. Hosea would have preferred if
adulterous wife this God had given him a word for someone
land is guilty of else. But before the prophet can speak
unfaithfulness to the to the nation, he must first hear from
Lord.” God.

Simply put, Hosea was

a prophet. He spoke the
Lord's word and applied
it to his life, as well as
the people and
circumstances around
him. Hosea was a man,
but he was a man
through whom God
spoke.
 What was the experience of Jeremiah a
Read Jeremiah 1:1- What was the call of Jer s a prophet?
10; 12: 6: 20:1-2 emiah?

He believed that the source of sin was

the weakness and corruption of men's
God gave this young hearts, which he often referred to as
man a tough message "the stubbornness of the evil heart." He
of judgment to preach considered a sin to be unnatural; he
to the people, and God emphasized that some foreign nations
promises to be with him were more loyal to their pagan or false
always. A sense of our deities than Judah was to Yahweh (the
own inadequacy true God), and he frequently contrasted
motivates us to work nature's obedience to law with man's
humbly, but it should disobedience to God. Repentance had
not keep us from a strong ethical undertone because it
answering God's call. meant living in accordance with
We're going. Yahweh's will for the individual and the
entire nation.

Read Isaiah 6:3-10; What was the call of

What did Isaiah proclaim about Jesus?
7:14 Isaiah?

Isaiah describes the

To strengthen each child's belief in the
people to whom he was
divinity of Jesus Christ's birth. God says
summoned. The Lord
that Isaiah should render the people
predicted that the
unable to comprehend what is
people would reject
happening. He claims that Isaiah should
Isaiah's message,
keep them from understanding what
harden their hearts, and
God expects of them, preventing them
become spiritually deaf
from being healed and forgiven.
and blind as a result.

2. What do you find common among these prophets (Hosea, Jeremiah, and Ezekiel)?
Why?
God called them to special service while they were engaged in other jobs. They are the
prophets, called by God and filled with God's Spirit, who spoke God's word to people
who had turned away from God in some way. A prophet is, in some ways, a preacher.
In the marketplace, however, a prophet is frequently a whistleblower, especially when
an entire tribe or nation has turned away from God.
3. Whom can you possibly consider a "prophet" (a living person) in our present
time? Why?
Most of us, I believe, never have the conviction that "I am to be prophetic; I must begin
to explore these issues and speak on behalf of the message of Jesus, which rejects
violence, rejects war." That is how the church's prophetic voice could have been heard.
But, as a church in this country, we were mostly silent and just let things go without
saying anything about the prophetic words that John Paul had spoken and that, as a
leader in our church, had shown us that we, the entire community, should be speaking.
Content: Becoming a Prophet in the World Today

Predicting future events is not the primary function of prophets but a consequence of the main function
of being the bearer of God’s message. In Deuteronomy 18:14-15, it expresses this kind of function:
“Those people that you are to drive away listened to sorcerers and diviners but Yahweh your God has
provided you with something different. He will raise for you a prophet like myself from among my
people, from your brothers, to who you shall listen.” The prophet as the spokesperson of God, shows “a
consciousness of having been called by God; awareness of having a message from God, and with this
message a mission to make it known in the name of God and his word.” To become a true messenger of
God in the world today, the prophet must assume these three specific tasks:

1) Listen to God’s word,

2) Announce the message of God’s love,

3) Denounce anything evil that prevents the proclamation of this same love.

Listening to God’s Word. It is through the Bible as God’s Word, in human language, that God speaks
with the message that can apply to different situations and conditions. In 2 Tim. 3:16, it is read. "All
Scripture is inspired by God and is useful for teaching the truth, rebuking error, correcting faults, and
giving instruction for right living." The Bible as God’s Word can be a guide in various situations because
its main message is the light of God’s truth and love for His Word is "a lamp to my feet and a light for my
path” (Ps. 119: 105).

Other than Scriptures, human experiences are also vehicles of God’s message. Through active listening
to God’s Word during crucial situations is the first task of a prophet. A prophet listens to the “signs of
the times.” When Jesus said to the Pharisees and the Sadducees “If you know how to interpret the
signs of the sky, why can’t you interpret the signs of the times” (Mt. 16: 3), he was referring to their
inability to understand the meaning of miracles. A prophet listens actively to the signs of the times,
which means letting the message sink into his heart and take root in there. The responsibility of
interpreting the signs of the times in today’s consumerist world where people experience “desolation
and anguish born of a complacent yet covetous heart, the feverish pursuit of frivolous pleasures, and a
blunted conscience” (EG, # 2) is a task that must be carried out at all times and always in the light of the
Gospel (GS, # 4).

Listening to God like the way of the prophets is a task all Christians are bound to carry out by virtue of
their baptism at which time they were anointed with oil to signify their being consecrated to God and
united with Jesus Christ. This union demands sharing in Jesus’ mission as a prophet.
Announcing the Message of God’s Love. After having listened to God’s words, a prophet is impelled by
his conscience to speak the truth which always has two sides: the good and the bad. As to the speaking
of the good

news, here is one from the Old Testament: "If my people, who are called by my name, will humble
themselves and pray and seek my face and turn from their wicked ways, then I will hear from heaven,
and I will forgive their sin and will heal their land" (2 Chronicles 7:14).

On the whole, the good news of the Old Testament promise revolved around the truth of Yahweh’s love
and his promise about the future Kingdom – a promise which found fulfilment in the person and mission
of Jesus. Nowadays, Christians are supposed to proclaim the good news of God’s kingdom of peace,
justice and joy (Romans 14:17) by virtue of their baptism. But, non-Christians such as Buddhists, Hindus,
Jews, Muslims as well as those

people of other secular ideologies, by reason of their being humans with rights and inherent dignity, are
called in the depths of their hearts to announce the good news of love in ways uniquely theirs.

Denouncing Anything Evil that Prevents the Proclamation of Love. Announcing the good news is easy
but condemning evil poses challenges. “The prophet was embraced by the people when the Word of
God was comforting and a promise of better things (Isaiah 40). But when it points out the people's
infidelity or injustice, it challenged the very structures of society, the prophet became the object of
wrath. Whatever was the cost, the prophets in the Old Testament, heeding the deepest stirring of their
conscience, denounced the evil of idolatry and social injustice. As a consequence, rejection, persecution
and death became their lot. The prophet Jeremiah, called

the weeping prophet because of his act of pouring to God in his prayers the pains and sufferings he felt
(chapters 11-20), was beaten up and thrown into the dungeon (37: 14-16).

That death becomes the ultimate consequence for speaking against evils and injustices is proven by
many stories in the New Testament. The best illustration is the death of Jesus Christ who was considered
by many as a prophet (Mt. 16: 24, 21: 11, Mk 6: 15, 8:28, Lk. 7:16, 39). However, Jesus Christ was not an
ordinary prophet. He was the greatest prophet. While prophets in the Old testament used prophetic
formula and spoke in the name of God, Jesus spoke with authority so much so that he was accused of
blasphemy and was killed at the end. Jesus’ very person and mission as well as His paschal mystery
spoke loudly and clearly God’s message of unconditional love.

Christians and non-Christians alike, having the law of love etched in their hearts, are called to become
prophets in the world today – proclaiming in their words and deeds the message of love especially to
the poor, the oppressed and the exploited. Catholics need also to learn from the other non-Christian
exemplars in this prophetic task since the seed of God’s word is planted in the hearts of all.
Engaging in Dialogue as a Prophet

To be a prophet in dialogue implies assuming the three roles of listening, proclaiming the Good News
and denouncing evil realities. The need to listen to the other partner in dialogue is predicated on the
understanding that God has already spoken to both or all the parties involved in the dialogue before the
dialogue has started. This being the case, the first missionary task is to listen attentively to the message
of God as channeled through the other

party or partner in dialogue.

Sensitivity and humility are needed to understand the situations and needs of others as well as a in-
depth comprehension of the realities. Listening implies having the humility and openness to criticisms
and even purifications once the truth exposes to light all evil and negative realities within and outside
the person. Denunciation of evil realties – following after the proclamation of the Good News – is not
the end of the process of dialogue. It must be followed by the offering of “an alternative proposals” lest
condemnation of evil will “remain as sterile criticism.”
Content: Mission as Prophetic Dialogue

PROPHETIC DIALOGUE

(An excerpt from the book Witness to the Word by Fr. Leonardo Estioko, SVD)

The mission understanding of the Society of the Divine Word is “prophetic dialogue.” The General
Chapter of 2000 has officially determined this. Vatican II already paved the way for this new understandi
ng of mission by opening the Church’s door to dialogue. The Council gave priority for ecumenism, that is,
inter-
religious dialogue. Since then the SVD, through successive General Chapters that are held every six years
, has gradually deepened its understanding of mission.

Mission is dialogue. The last Chapter added the adjective “prophetic” and identified the partners-
in-
dialogue. The SVD now embarks on a humanism of Jesus Christ that leads to the Kingdom, and equipped
with the courage of the prophets.

We engage in dialogue because we want to encounter the Spirit of God at work in the world today.
The word “prophetic” means that the main speaker in the dialogue is the Holy Spirit. Jesus Christ is the
primary actor who moves missionaries toward a fuller transformation of humanity and the world so as t
o give better witness to the Kingdom of God. The General Chapter states: “Together with our dialogue p
artners we hope to hear the voice of the Spirit of God calling us forward and in this way our dialogue can
be called prophetic. Furthermore, dialogue is not limited to intellectual exchanges. Through the dialogu
e of life, dialogue of common action for justice and peace, and the dialogue for religious experience, it fi
nds expression in all aspects of our lives.” “Prophetic” further means that the missionary now enters int
o dialogue with renewed courage. The prophet is someone who intently listens to the Word of God and
proclaims it without fear. Proclamation of the Word calls for fearless condemnation of all forms of injust
ice that oppose and delay the coming of the Kingdom. Missionaries are the modern-
day prophets. They are expected to act as did the prophets of old and of Jesus himself.
 A fundamental belief of prophetic dialogue is that God has spoken and speaks perhaps more so to
day to other peoples of different cultures and religions. It is therefore imperative that missionaries be ev
er ready to listen to the Divine Word revealing himself through others. The voice of the Word is faintly h
eard in inhuman and unjust situations. The task of missionaries is to facilitate listening to the Word in de
signated places and peoples. There is the risk that missionaries themselves may not be able to distinguis
h the Word speaking in the language and context of other cultures. When missionaries are strangers in o
ther cultures, they encounter customs and ways of doing things that are different. If missionaries wish t
o be authentic witnesses in dialogue, they must understand and even live the culture of the people. Only
in being enculturated can they enter into dialogue. Dialogue is meaningful only when the partners are o
n the same level and inculturation does not consider superior and inferior way of life. Dialogue is real wh
en the partners are equal.

Dialogue and Proclamation, 1991

Source: https://www.vatican.va/roman_curia/pontifical_councils/interelg/documents/rc_pc_interelg_d
oc_19051991_dialogue-and-proclamatio_en.htmlLinks to an external site.

"Proclamation is the communication of the Gospel message, the mystery of salvation realized by
God for all in Jesus Christ by the power of the Spirit. It is an invitation to a commitment of faith in Jesus
Christ and to entry through baptism into the community of believers which is the Church. This
proclamation can be solemn and public, as for instance on the day of Pentecost (cf. Ac 2:5-41), or a
simple private conversation (cf. Ac 8:30-38). It leads naturally to catechesis which aims at deepening this
faith. Proclamation is the foundation, center, and summit of evangelization (cf. EN 27)."

FORMS OF DIALOGUE

#42. "There exist different forms of interreligious dialogue. It may be useful to recall those mentioned
by the 1984 document of the Pontifical Council for Interreligious Dialogue. It spoke of four forms,
without claiming to establish among them any order of priority:

a)The dialogue of life, where people strive to live in an open and neighborly spirit, sharing their joys
and sorrows, their human problems and preoccupations.

b)The dialogue of action, in which Christians and others collaborate for the integral development and
liberation of people.

c)The dialogue of theological exchange, where specialists seek to deepen their understanding of their
respective religious heritages, and to appreciate each other's spiritual values.

d) The dialogue of religious experience, where persons, rooted in their own religious traditions, share
their spiritual riches, for instance with regard to prayer and contemplation, faith and ways of searching
for God or the Absolute."