THEOLOGY 102
Prelim Reviewer
MODULE 1
PUSPOS NA KAGANDAHANG-LOOB NG DIOS: The
Standard of Morality
I. Ganda as an understanding of moral goodness
➢ Ganda encompassing everything that is to be
pursued. According to de Mesa and Cacho (2012),
“ang maganda,” for the Filipino, is associated with
mabuti (good), maayos (order), and totoo/walang
daya (truth/guilelessness).
➢ Although, ganda is commonly used as an
expression of our aesthetic judgment, we also apply
it as our expression of positive ethical judgments.
“Ang maganda” characterizes moral actions while
the opposite which is “di maganda o ang pangit”
denotes immoral actions.
A. Ethical Concept of Ganda
1. Mabuti: Purity of intention
➢ Maganda ang mabuti (beauty in goodness).
According to Jocano (2001) buti is the
desire of what is good. Hence, we may say
maganda ang mabuti. But mabuti alone is
not sufficient to be considered maganda.
2. Maayos: Appropriateness of action.
➢ Maganda ang maayos (beauty in
orderliness). PCP II (1991) declares that in
the core of humanity is the inclination for
order. Gusto natin ang maayos at ayaw
naman natin ang magulo! But there are
instances in our lives where we find
ourselves contradictory like St Paul, we do
not do what we want and do what we hate
(Romans 7:15).
3. Totoo: Sincerity and consitency of intention
and action.
➢ Maganda ang totoo/walang daya (beauty in
truth/guilelessness). In Greek, truth is
“aletheia” which means the state of not
being hidden or the state of being evident.
Therefore, truth reveals the actual state of
something; it is real, genuine and natural
and lacks deceit, pretense or disguise.
• Hence, Kagandahang loób is a winsome
goodness, ang kabutihang nakabibighani o
nakakaakit.
• Ethical goodness and aesthetic charm are
combined.
• That is why Kagandahang-loob is pure positivity
that captives and wins people over
B. Characteristics of Kagandahang loób:
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1. Kagandahang loób is an eminently relational
concept. It is activates in our relationships with
others (kapwa).
2. Kagandahang loób is authentic if it arises
from the personal initiative of one acting. It
is streams from within (bukal sa loób) and not
forced (pilit). Hence, it is a voluntary act (kusa)
and not manipulated (minanipula).
3. Kagandahang loób is directed towards the
well-being or welfare of the other. It is others-
centered and works for common good (para sa
kapakanan o ikalalago ng kapwa).
4. Kagandahang loób is not self-seeking and
does not look for a “return of the favor.” It is
selfless (mapagbigay) and free from greed
(kasakiman).It is focused on what welfare it can
offer for others and not from what it can gain
from them.
5. Kagandahang loób tends to an “excessive”
manifestation of goodness and generosity.
It is does not stop working for the welfare of
others. Whether being recognized or not it
continue to pursue common good because it is
genuine (dalisay).
6. Kagandahang loób is discerned and proven
through experiences over a period of time. It
is a gradual process of self-purification which is
tested and strengthened by time.
II. Pagsasaloob sa kagandahang-loób: Embracing
moral goodness
➢ According to Alejo (1990) “ang pagsasaloób ay
katapatan sa katotohanan na tumatalab at umaabot
ang tindi sa iba.” He used movie/theater acting skills
as an example to elaborate further. He said that
excellent actors are those who are able to feel the
character (madama ang katauhan) they portray.
Although, in movie/theater industry pagsasaloób is
a “mere” acting (palabas lang); in real life
pagsasaloób is a faithful acting which involves the
totality of a person. Acting in reel and real life may
not always share the same intention but definitely
share the same skills of acting. Therefore,
Pagsasaloób sa kagandahang loób implies that
there is maganda (gracious goodness) in everyone
(Gen. 1:27). We just need to look within; have a
thorough knowledge (kaalaman) and understanding
(pang-unawa) of the loób (self).
➢ Several Filipino scholars (Alejo, 1990; Mercado,
1994; de Castro, 1999; Reyes, 2015; & de Leon,
2018) mentioned that Loób is literally translated
inside/interior which is use to describe the physical
objects like a pot, base or house. But in the Filipino
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concept, it also refers to a person’s holistic and
relational will.
A. Structure of the loób according to Alejo
1. Abot-malay (ambit of conscoiusness)
(Lawak)
➢ It is the extent of person’s consciousness
(kamalayan) which pertains to perception,
memory, imagination and foresight.
➢ the structure of the loób where meaning-
making is found and continously evolving
through active interaction vis a vis the self
(malay-sarili), others (malay-kapwa),
cosmos (malay-daigdig), and God (malay-
Maykapal).
➢ empowers a person to be observant and
responsive to the needs of his/her
surroundings.
2. Abot-dama (ambit of feelings) (Lalim)
➢ It refers to the realm of feelings that
intensify and impact abot-kamalayan
(consciousness).
➢ It is not a mere feeling, it is a conscious
feeling. It realized in pagsasaloób
(internalization), pakikiramay at malasakit
(solidarity), pagkasangkot sa bagay
(cosmic care), at pangingilabot sa Diyos o
May loób sa Diyos (religious experience).
3. Abot-kaya (ambit of strength) (Laman)
➢ this comprises pagbubuo ng loob and
pangangatawan.
➢ Pagbubuo ng loób involves the process of
deliberate assessment concerning the unity
of abot-malay (consciousness) and abot-
dama (feelings). The balance and harmony
between the two is the point of departure in
performing an act.
III. Pangangatawan ng kagandahang loób:
Commitment to be moral
➢ Pangangatawan is literally translated as
embodiment. Because it is the tangible
representation or expression of something invisible.
When attached to the kagandahang loób ng Dios
(God’s gracious goodness), “pangangatawan is
discipleship” (de Mesa and Cacho, 2012).
➢ In pangangatawan (discipleship), we submit
ourselves to the God (1 Corinthians 3:16) and allow
our katawan (body) become channel of the
kagandahang loób ng Dios (God’s gracious
goodness). Hence, we become kinatawan
(disciples) of God through Christ. St. Therese of
Liseux views herself as the heart of Jesus. She was
a cloistered nun, like the heart hidden within the
body, but her prayers give life to the Church similar
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to the heart that helps circulates the blood within the
body.
1. Pangangatawan sa panahon.
➢ However, pangangatawan (discipleship),
as mentioned by Alejo, encompasses time.
It is a gradual and dramatic process of
aligning our own will to the will of God
through self-purification. We could relate
here the Filipino concept of “pagbabalik
loob” (conversion). Also, the life of St.
Augustine testifies to this reality.
➢ This shows that pangangatawan
(discipleship) is an endless faithfulness to
God’s kagandahang loób (gracious
goodness) which relentlessly lead us to the
beautiful unfolding of the self. The more we
know and love God, the more we know
ourselves. And the more we love God, the
more our faith mature. This is the paradox
of revelation (CFC). Consequently, this is
also the truth revealed by the Theological
Virtues: faith, hope, and love (1 Corinthians
13:13). Indeed When love is profound,
hope is heightened and faith is
strengthened!
2. Abot-kaya sa pakikibaka at Pag-asa.
➢ It speaks about persistent struggle
(pakikibaka) to destroy the inner forces (i.e.
ignorance, fear, violence, vices) and
external forces (i.e. social issues and
concerns) that prevent us from attaining
kaginhawaan (freedom).
• May utang na loób tayo sa Dios (We are indebted
to God). Ang kagandahang loób na ipinadama sa
natin ng Dios ang nagtutulak sa atin na maipadama
ito sa ating kapwa. (The gracious goodness we
have encountered from God compel us to
demonstrate it to others). Hence, we are
determined to develop magandang asal (good
character) to free ourselves from the inner forces
attacks the propagation of God’s kagandahang
loób. In addition, we take risk (sumusugal tayo) as
we participate in addresing social issues and
concerns to safeguard and promote human dignity,
quality of life, and integrity of creation.
• According to Pe-Pua and Marcelino (2000), the
Filipino understanding of “bahala na” is not fatalism.
But a determination and taking risk after doing
everything. Hence, it is an attitude that accepts
suffering and problem, leaving everything to God.
After giving our best effort, we can only hope for the
best because there is a God who completes
everything.
SYNTHESIS:
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➢ Ang kagandahang loób ay isinasaloób at
pinangangatawanan!
MODULE 2
JESUS: Ang Lubos na Kaaya-ayang Mukha ng
Kagandahang-loob ng Diyos
• Mukha (face) serves as the basic identity of a
person which is why our ID cards contain
our mukha (face) and not the other parts of our
body. We can use the cultural concept
of mukha (face) in presenting Jesus as the Kaaya-
ayang mukha (pleasant face) God’s Kagandahang
loób.
• The Filipino concept of “mukha” (face) and
“hiya” are closely linked with one another.
Hiya
➢ According to the study of Pe-Pua and
Marcelino, Lynch (1961) was the first American
to explore the Filipino understanding of hiya
where he described it as ‘‘the uncomfortable
feeling that accompanies awareness of being in
a socially unacceptable position, or performing
a socially unacceptable action.”
➢ Eventually, it was translated by Sibley (1965)
as “shame” which was refuted by Salazar
(1981, 1985b) and declared that for
Filipino, “hiya is not shame but sense of
propriety.” How do we look at in the light of the
person and life of Jesus?
“Jesus did not only face God, but also
gave God a face”
• In Jesus’ baptism (Matthew 3:13-17, Mark 1:9-11,
Luke 3:21-22), Jesus faced God [the
Father] (humarap siya sa Dios Ama) as He publicly
professed His love for Him and commitment to His
will. God was delighted, because of Jesus’
obedience to His will, saying “This is my Son, whom
I love; with Him I am well pleased.”
• Moreover, Jesus did not only face God but also
gave God a face. He faithfully witnessed God in His
entire life (“Hindi lang hinarap ni Hesus ang Dios
bagkus ay binigyan Niya ito ng mukha”). His entire
life is a testimony to God’s kagandahang
loób (gracious goodness). Jesus did not boast
about Himself. He asserted the kingdom of God.
• Hence, Jesus is the kaaya-ayang
mukha (pleasant face) ng kagandahang loób ng
Dios (God’s gracious goodness).
➢ In John 15:15, Jesus calls us His friends, instead of
servants, as He reveals to us the secret of
proclaiming the kingdom of God. Accordingly, the
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Church declares “Jesus as Son and Savior” as the
fundamental moral norm for Christian action (CFC
#528). Hence, at His transfiguration, we are
summoned to “listen to Him.” But why do we need
to listen to Jesus? How is listening to Jesus help
improve our moral life?
1. Jesus’ Servant-Leadership as a Ministry
of Kagandahang loób
➢ Jesus declared that He came to the world not to be
served, but to serve and to give my life (Mt 20:28;
Mk 10:45). He has demonstrated this through His
deeds: “the ‘miracles,’ the ‘teachings,’ the
‘healings,’ and other acts” (Abesamis, 1991). The
Church gives emphasis to this, during the
commemoration of the institution of the Eucharist on
Maundy Thursday and in the washing of the feet (Jn
13:1-17). Jesus is, indeed, an epitome of a servant-
leader! Because “He concretized His message first
through His actions of healing, of forgiving, of
acceptance, of inviting people to show compassion
before He proclaimed in words” (Wostyn, 2004).
➢ His face-to-face witness through deeds, as cited by
de Mesa and Caho (2012), was characterized by
his:
o Authentic goodness flowing out of
graciousness (pawang kagandahang-
loob). Jesus rejected hypocricy (i.e. Mt
23:13-36: 7 Woes).
o Genuine desire (kusang loob ang
pagmamagandang loob ni Hesus) for a
better life to the people and not to glorify
himself. Jesus works for the welfare of
others, not for praise and fame (i.e. Mk
7:24-30: Syrophoenician woman)
o Transformative power (nakakahawa ang
kagandahang-loob ni Hesus).
o Total dedication for the good of others
(walang kapantay ang kagandahang-loob
ni Hesus).
➢ Jesus was steadfast in His commitment to proclaim
the kingdom of God. Even in the midst of suffering
and afflictions He remained whole and beautiful
while caring for the welfare of others. He is truly
likeable and admirable because in the midst of pain
and betrayal He throw a gentle gaze to Peter (Lk
22:61); forgive His mockery at the cross (Luke
23:34); console a man beside Him on the cross
(Luke 23:43); entrust His mother and disciple to
each other care (Jn 19:26-27). But where does
Jesus get His strength?
2. Jesus’ Prayerfulness as a Mindfulness of
God’s Kagandahang loób
➢ Jesus is a man of prayer. He prayed from the
beginning to the end of His life. He is shown to pray:
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o alone (Mt 14:23; Mk 1:35; Lk 9:18; Lk

22:39-41)
o in public (Jn 11:41-42; Jn 12:27-30)
o before meals (Mt 26:26; Mk 8:6; Lk 24:30;
Jn 6:11)
o before important decisions (Matthew
10:2-4; Mark 3:13-19; Luke 6:12-160
o before healing (Mk 7:34-35)
o after healing (Lk 5:16)
o to do the Father's will (Mt 26:36-44),
o He also taught on the importance of
prayer (Mt 21:22; Mk 11:24-26; Mt 7:7-11;
Lk 11:9-13; Jn 14:13-14; Jn 15:7, 16; Jn
16:23-24; Mt 5:44; Lk 6:27-28; Mt 6:15).
➢ As mentioned by de Mesa and Cacho (2012), for
Jesus, “to be prayerful is the condition of being
constantly mindful of God’s kagandahang-loób in
all things and at all times.” His profound attachment
to God endowed Him to be faithful to God, Himself
• According to Marinelli (1991) the word “Abba”
grounds Jesus’ spirituality and our relationship to
and to His fellow human beings. His gracious
each other. If we see life from this perspective, “we
goodness, beautiful deeds and words honors God
begin to see why Jesus was the way he was: open,
and prompted transformation to whoever
forgiving, caring, reaching out to the lost and
encounters Him.
forgotten, angry with powers that oppressed
➢ This indicates that cultivating prayer life is
people.”
concomitant to the discovery of how we can be
more human and humane. Consequently, Jesus • Over and above, Jesus revealed that His constant
taught us not only the importance of prayer but connection to God is the secret of the strength of
more so how to pray through the “Our Father” (Lk His moral actions. So, He devoted time to stay
11:2-4; Mt 6:9-13). For Him prayer is intimacy with connected and keep the bond with His Father
God whom He called “Abba” (Father, Daddy, through His prayer life. What does this mean
Tatay). Jesus commanded us not “to pray these Christian life?
words” but “to pray in this way.” He taught us that • Jesus encourages us to have a change of heart
prayer is humble recognition of one’s situation (pagbabalik loób) as He invites us to a life of
before the God. Hence, we submit ourselves to God pangangatawan (discipleship) of God’s
and His will as His sons and daughters! kagandahang loób (gracious goodness). He
➢ Furthermore, de Mesa and Cacho (2012) cited that summons us to an on-going examination of our will
the “Our Father” revealed three intertwined in accordance to God’s will, through an active
elements in Jesus’ way of prayer such as: prayer life, to develop and nourish a spirituality
a. An intimate contact with God: Prayer is a suitable to a disciple.
bonding with God which leads to a better • Moreover, Jesus proclaimed the “Beatitudes” as a
knowledge of the self, others, the rest of celebration of God’s power in the life of a disciples.
creation and ultimately God. Pagbubukas ng The Latin term “beati” is translated as “blessed.”
kamalayan (consciousness). Therefore, beatitudes are blessed attitudes! As
b. A feeling of being moved by God: It is a people who have been awaken by God’s
pouring out of emotions to God who listens with kagandahang loób, we are blessed not because of
compassion where we encounter a sense of what we have done but of what God has done to us.
surrender and complete opening of oneself The pervasive power of God’s kagandahang loób
before Him. Pakikipagpalagayang loób sa Dios! radiate in our pangangatawan (discipleship) and
c. A sense of hope in God’s re-assuring propagates the kingdom of God.
presence: Prayer inspires dependence and • As Pope Francis (2015) stated “we need to build a
strengthens confidence in God and opens our society in the light of the Beatitudes, walking
hearts to the needs of others. Pagpapatatag ng towards the kingdom of God.”
pangangatawan (discipleship).
SYNTHESIS:
➢ Jesus face God face to face. He also gave God
a face through His exemplar servant-leadership
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THEO REVIEWER
in his ministry and mindfulness of God’s
presence at all time anywhere.
➢ Hence, Jesus pangangatawan [in his ministry]
and pagsasaloób [through His prayer life]
made Him the kaaya-ayang mukha (pleasant
face) of God’s kagandahang loób (gracious
goodness).
MODULE 3
LIVING BEAUTIFULLY: Responding to the Call of
the Kingdom
“Ang sakit ng kalingkingan ay ramdam
ng buong katawan”
• The Gospels assert that the heart of Jesus’
message is the kingdom of God. He opened His
public ministry by proclaiming: “The Reign of God is
at hand! Reform your lives and believe in the
Gospel!” (Mk 1:15). This simple yet meaningful
proclamation communicates basic condition for the
entry into the kingdom of God.
a. The first step is reformation of life through
repentance.
b. Second, is a membership in the kingdom
through discipleship (pangangatawan) by
following Christ.
c. Third, is a life that promotes love.
d. Fourth, is living up according to the spirit of the
New Law (Two Love Commands).
e. Lastly, embraces (pagsasaloob) and
propagates (pamamayani) the Beatitudes as
covenant (kasunduan hindi kautusan) of
kingdom (CFC #739).
• Furthermore, Wostyn (2004) stated that “The
kingdom of God is a message about God relating
graciously (nagmamagandang-loób) with His
people.” God invites us to be humane (makatao)
especially to the powerless (ang masa).
1. “Pangangatawan” as Discipleship
➢ Pangangatawan (discipleship), as we have
discussed in lesson 1 & 2, is putting one’s body in
the spirit of Christ (pagbubuhos ng sarili). As
kinatawan (disciple), we need to
embrace (pagsasaloob) the spirituality of Jesus and
actualize it through my body (katawan) - Ako ang
aking katawan; ako ang aking pangangatawan.
➢ Pangangatawan (discipleship) is an invitation to live
in a life of holiness leading towards the well-being
and human flourishing. Therefore, it is a must to
know our specific vocation in life so that we can
maximize our pangangatawan as well as properly
align it to the work of the entire body. As St. Paul
declared in His first letter to the Corinthians 12:
o 12 For even as the body is one and yet has
many members, and all the members of the
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body, though they are many, are one body, so
also is Christ.
o 13 For by one Spirit we were all baptized into
one body, whether Jews or Greeks, whether
slaves or free, and we were all made to drink of
one Spirit.
o 14 For the body is not one member, but many.
o 15 If the foot says, “Because I am not a hand, I
am not a part of the body,” it is not for this
reason any the less a part of the body.
o 16 And if the ear says, “Because I am not an eye,
I am not a part of the body,” it is not for this
reason any the less a part of the body.
o 17 If the whole body were an eye, where would
the hearing be? If the whole were hearing,
where would the sense of smell be?
o 18 But now God has placed the members, each
one of them, in the body, just as He desired.
o 19 If they were all one member, where would the
body be?
o 20 But now there are many members, but one
body.
o 21 And the eye cannot say to the hand, “I have
no need of you”; or again the head to the feet,
“I have no need of you.”
o 22 On the contrary, it is much truer that the
members of the body which seem to be weaker
are necessary;
o 23 and those members of the body which
we deem less honorable, on these we bestow
more abundant honor, and our less presentable
members become much more presentable,
o 24 whereas our more presentable members
have no need of it. But God has so composed
the body, giving more abundant honor to
that member which lacked
o 25 so that there may be no division in the body,
but that the members may have the same care
for one another.
o 26 And if one member suffers, all the members
suffer with it; if one member is honored, all the
members rejoice with it.
o 27 Now you are Christ’s body, and individually
members of it.
➢ In our lesson 1, we’ve mentioned St Therese of
Lisieux saw herself as the heart of Jesus. Unlike the
nuns who can actively engage in the social affairs
of the society outside their convents, she stayed
inside the walls of the monastery. But she believed
that her pangangatawan (discipleship) represents
the heart of Jesus through her monastic prayer life.
Her clear awareness of her vocation led her to
contentment and joyful participation in putting up
the kingdom of God by doing little things in an
extraordinary way.
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➢ This suggests that knowing one’s vocation in life our respective family, in our HAU community, in the
provides a clear path society and global issues?
for pangangatawan (discipleship). • In the university we have different organizations
like Campus Youth Ministry (CYM) under the
Campus Ministry Office (CMO). It consists of six
2. “Pamamayani ng Kagandahang-loób”: Our
religious organizations namely
common vocation
o (1) Altar Servers Ministry (ASM)
➢ Vocare is a Latin word which means “to call”.
o (2) Lectors-Commentators Ministry (LCM)
Therefore, vocation is a call to a certain state of life.
o (3) Music Ministry (MM)
Christians usually refer them as priesthood,
o (4) Catholic Devotion Ministry (CDM)
religious life, married, and single life.
o (5) Media & Documentation Ministry (MDM)
➢ As mentioned above, we share the common
o (6) Student-Catechist Ministry (SCM).
vocation of putting up the kingdom of God.
• In addition, we have BUKAL (Boluntir na
However, our responses may vary in accordance to
Umaagapay sa Kapwa at Kalikasan) under the
our unique spirituality. This reveals that there is a
Office of Extension Services (OCES).
connection between spiritual and moral life. It is a
• The spirit of volunteerism (bukal at kusa) is the key
lifestyle or way of life pointing to the ultimate
principle of membership in these organizations. The
mission.
university encourages the students to participate in
➢ The call to the kingdom of God, as stated by de
the pamamayani ng kagandahang loób ng
Mesa and Cacho (2012) is characterizes by the ff:
Dios (Reign of the Kingdom of God) by responding
a) It is an inclusive vocation. It is a personal call
to the call through these organizations.
for all but it is connected to the welfare of
• Overall, the pamamayani ng kagandahang loób ng
others.
Dios (Reign of the Kingdom of God) is also the point
b) It is an earthly vocation. It is an on-going task
of departure of the SOCIAL RESPONSIBILITY
throughout lifetime aiming for the fullness of life
ADVOCACY PROJECT (SRAP) to accompany
through perfection of charity.
the Angelites in developing a wider and more
c) It is a vocation to serve. It is an embodiment
meaningful goal in life. Although, aiming to develop
of Jesus’ servant-leadership.
oneself and family through education is good it
d) It is a vocation to enjoy life responsibly. It is
remains insufficient if social participation is not
a joyful expectation for zoe or the fullness of
being considered in one's long-term goal in life.
life (kaginhawaan) while responsibly doing
everything that can be done.
SYNTHESIS:
➢ There is only one call --- “The Reign of the
➢ The kingdom of God does not refer to a static,
Kingdom of God!” and the response requires
geographical location but to a RELATIONAL
concrete practice. It needs to be expressed in a
REALITY. It is a community creating activity
particular lifestyle or a way of life guided by the
whereby each person experiences a STRONG
following principles:
SENSE OF SOLIDARITY with others.
a) The will of God as norm. It is a
➢ Thus, when we pray “YOUR KINGDOM COME”
perpetual pagsasaloób at pangangatawan ng
we are praying that all people will be CAUGHT
kagandahang loób that bring delight to God and
UP IN THE LOVE OF GOD that a state of affairs
fellow human beings.
marked by the Spirit’s activity will come about.
b) Choosing a life giving lifestyle to express
➢ This calls for ON-GOING DISCERNMENT so
discipleship. It is a responsible use of freedom
that we are sure to be led by GOD’S WILL and
and intelligence to make good decision
thus the MATERIAL WORLD DO NOT
regarding life.
DESTROY AND OPPRESS, but is marked
c) Discerning a life-giving lifestyle. It is a
instead by a STRONG SENSE OF SOCIAL
realistic appraisal of our personality, talents,
BELONGINGNESS so that we are living in
strengths, and limitations which we discover
solidarity with all ACCORDING TO OUR
through experience and interactions with
GIFTS, UNCONDITIONAL LOVE AND PEACE
others.
WILL PREVAIL.
➢ A community of peace can only be created by
• In the light of this course and in consideration of our
FORGIVENESS, NOT BY EVENING THE
present situation, our responses are not limited to
SCORE. We live TRUSTING IN THE
the four categories on the state of life. We may ask:
GOODNESS of one another and creating
How can we respond in the call of the kingdom in
HOSPITABLE SPACE where the gifts of others
may FLOURISH TO NOURISH the life of all.

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