Theo.textbok Student's Copy1

Theo.1 Textbook

Students Copy

FAITH FROM THE EYES OF THE FALCON:

A Textbook for Theology 1 Jesus, Fullness of Divine Revelation Institute of Religious Education

Adamson University

Module 1: Freshmen Orientation and Introduction to Theology ( 2 weeks)

Module Objectives:

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

1. Describe the meaning of Theology as a subject and its relevance to their growth as persons in community.

2. Explain how Theology is contextualized in Adamson University

3. Distinguish the Four Theology courses being offered in Adamson University

4. Celebrate God’s active presence in their life as college students of Adamson University

Lesson 1 : Welcome To Adamson University: SOAR HIGH FALCONS!

Lesson Objectives:

At the end of this lesson, the students are able to:

1. Describe college life as experienced in Adamson University;

2. Show sensitivity to the new culture and environment of college life

3. Connect their personal expectations to the expectations of Adamson University.

KEY CONCEPTS

Welcome to college! Welcome to Adamson University!

College really is the best time of your life. In the next four of five years, you are going to experience a significant transformation that will prepare yourself to the real world. Like a young falcon learning how to fly to reach greater heights, it is time to be involved and partake in everything your college or university will have to offer. Adamson University will help you spread your wings and soar high to achieve your dreams, together with others in the community.

College education is collegial. This means that learning happens with the support, care, and collaboration with fellow students, faculty, administration and partners of Adamson University particularly the less fortunate and disadvantaged of our society.

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Let us read then the message of our University President, Rev. Fr. Gregorio L. Banaga, Jr. C.M. which is taken from the university’s website http://www.adamson.edu.ph/about/messages.shtml

Since its founding 75 years ago, Adamson University has earned recognition and respect as one of the leading centers of quality education in the Philippines. As a Catholic University, it continues to promote a meaningful Christian presence in the academic world. Following the footsteps of St. Vincent de Paul, - it actively pursues its educational mission of empowering people, especially the socially disadvantaged.

If you are visiting our website in view of pursuing your studies in any of our colleges, you are encouraged to continue your virtual journey. You will begin to learn about what sets Adamson apart from other schools: a powerful learning environment; dedicated faculty members; exciting academic programs; varied student resources; numerous scholarship programs and ample opportunities for community service. Moreover, we offer quality education in the Catholic tradition for a lower price compared to other schools in a campus that is centrally located and easily accessible to commuters.

Choosing a school to help you pursue your dreams in life is not easy one. The possibilities are many, and judging the competing claims of different schools can be difficult. But the real challenge is for you to find the right fit between individual and school. Which university will best fulfill your aspirations and dreams? Which one will develop your innate talents and abilities? Which one will draw the best in you as person? Which will prepare you to be who you want to be?

If you are one of our alumni, welcome back! Browse through and discover what remarkable progress we continue to make in all areas of the University. Visit your college or department. You may find familiar names, faces, and places. Click the alumni link and learn more about what your association is doing.

If you are new to Adamson, our website will help you find useful information about administrators, faculty, staff, and students. Or about your college our resources that could make your life on campus an enriching and enjoyable one. Our website is ever-evolving. Visit us often and get the latest news flash, updates, or information.

Whatever your reasons for visiting, welcome. Explore our site and discover all that Adamson University has to offer.

From the message of our University President, we discover a glimpse of what college life in Adamson University is. The following new concepts can be drawn/ formulated:

1. Adamson University is a Catholic and Vincentian Educational Institution.

2. Adamson University empowers the socially disadvantaged by providing quality education at a lower price compared to other Catholic schools/universities.

3. Adamson University develops students not only academically but the whole person.

4. Once an Adamsonian is always an Adamsonian. The Alumni is always welcomed to come back and be involved in the University’s projects and endeavors to the poor and marginalized..

5. Adamson University life is that of community and solidarity. Everyone feels a sense of belongingness.

College life in Adamson University is inspired by Vincentian spirituality and education rooted from its founder, St. Vincent De Paul. Vincent was also a teacher. His experience of teaching consisted in tutoring

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the children of Philippe Emmanuel de Gondi, the General of the Galleys in France. Besides tutoring, Vincent also served as confessor to Madame de Gondi and later became chaplain to the galley slaves, those prisoners sentenced to labor on the galley. Through his association with the de Gondi family, Vincent was exposed to the spiritual needs of the poor--the galley slaves under Monsieur de Gondi's command or the peasants who lived on the de Gondi property. It was in his ministry to one of these peasants that St. Vincent de Paul received the inspiration to proclaim the Gospel to the poor.

Frederick Ozanam, a lay educator who was inspired by St. Vincent De Paul’s life and virtues, founded the Society of St. Vincent De Paul 200 years after Vincent’s death challenges the youth of today:

“Do not be afraid of new beginnings. Be creative. Be inventive. Organize new works of love in the service of the poor. You who have energy, who have enthusiasm, who want to do something of value for the future, be inventive..”

The teacher will synthesize the students’ ideas by highlighting significant points:

1. The term “college” is derived from the Latin word “collegium” which means group of persons living together under common set of rules, while the word “university” is derived from the Latin universitas magistrorum et scholarium, roughly meaning "community of teachers and scholars" living together in pursuit of knowledge and place of learning. Both terms refer to a higher level of education, that is tertiary education. Though the terms college and university are oftentimes used synonymously in the Philippines, the difference between a college and a university is that a college just offers a collection of degrees in one specific area, while a university is a collection of colleges. A university is a corporation that provides both undergraduate education and postgraduate education.

2. College life indeed is a challenging yet fruitful phase in one’s life. Though they will be left on their own, solidarity and social responsibility among peers and faculty are encouraged being among the core values of the University.

3. College life will be enjoyable and comfortable when support, care, and respect for each other are practiced in the University.

4. College life in Adamson University encourages participation, teamwork, interdependence, collaboration, communication and dialogue.

5. College education in Adamson University gives students the opportunity to serve the less fortunate and socially disadvantaged.

Lesson 2 Doing Theology in Adamson University

Lesson Objectives:

At the end of this lesson, the students are able to:

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1. Explain and relate how Theology is contextualized in Adamson University

2. Describe how Theology affects their personal life and the life of others

3. Compose a personal credo showing their faith experience.

KEY CONCEPTS

The Catholic educational institution’s vision and mission is rooted from Jesus Christ who came to proclaim the Good News of the Kingdom of God (cf. Mark 1:15) and every Catholic school is a community that endorses, supports, and nourishes the human integration into the world and society. It integrates faith and culture by allowing faith to inspire the language, the behavioral patterns and structures of culture.1

Martin Luther King, Jr. an advocate of human rights and racial equality among Americans, whether whites, blacks or colored skin said these powerful words that changed American society and shaped the history of the world: “The function of education is to teach one to think intensively and to think critically. But education which stops with efficiency may prove the greatest menace to society. The most dangerous criminal may be the man gifted with reason but no morals. We must remember that intelligence is not enough. Intelligence plus character-that is the goal of true education”.2

Adamson University is a Catholic and Vincentian educational institution with a motto: Education with a Heart. This means that education is not only developing intellectual knowledge e.g. passing an exam, getting a high mark, being “genius” in the University but also developing one’s character for the service of others. While academic excellence is an important aspect of a student, the search for excellence goes beyond academics for these include all aspects of the person: physical, emotional, relational, social and spiritual. St. Vincent De Paul reminds all of us with these words: It’s not enough to do good, but to it well.

The University’s seal expresses the Catholic and Vincentian identity and character (insert AdU Logo)

The inner circle bears the figure of Athena, the Greek goddess of Wisdom, symbolizes the founder of the University, Dr. George Lucas Adamopoulos (later became known as Adamson), a Greek chemist from Athens, Greece on June 20, 1932. Together with his cousins Alexander and George Athos, they embody and share to all Adamsonians in the pursuit of knowledge and wisdom.

The University’s colors blue and white are the same colors adapted by the founders.

There are three fleur-de-li. The first (in the middle) represents Mary in her immaculate conception, the Patroness of the Philippines, to whom the University professes homage and devotion. Her feast day on December 8 coincides with the approval of the Adamson Ozanam Educational Institution, Inc. by the Securities and Exchange Commission.

The second fleur-de-lis stands for St. Vincent de Paul, founder of the Congregation of the Missions or popularly known as the Vincentians who administers the University and Blessed Frederick Ozanam. The 1 Fr. Jimmy Belita, C.M. Teaching and Being-A-Church: Towards an Ecclesiology of Education (Manila: Adamson University, 1997), p. 48.2 Martin Luther King Jr. The Words of Martin Luther King, Jr. selected by Coretta Scott King (New York: New Maret Press, 1983)

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University is placed under the patronage of St. Vincent de Paul so that his life will inspire the students and the whole Adamson community in his love and preference to the poor and the deprived.

The third fleur-de-lis alludes to the late Paul Paul VI during whose pontification on June 3, 1963 to Aug 6, 1978, the University was transformed from a secular school to a Catholic School in 1964. The said Pope had also the fleur-de-lis in his papal coat of arms.

The Latin motto: Veritas En Caritate (Truth in Charity) bespeaks of the University’s commitment to total human development, especially to the poor and marginalized sectors of society.

Thus, Adamson University offers courses that promote Sustained Integral Development for students to become a total person growing with and for others even after they graduate, for education is a life-long process of continuous learning.

Solidarity, as another core value of an Adamsonian student reminds us that we are called to respond to the needs of the poor, following the example of St. Vincent De Paul towards social responsibility.

These core values, namely Search for Excellence, Spirit of St. Vincent De Paul, Sustained Integral Development, Solidarity and Social Responsibility are grounded from Adamson University’s vision and mission:

Vision

Adamson University, a Catholic Vincentian educational institution, is a recognized leading center for quality education particularly for the socially disadvantaged.

Mission

As a Vincentian Community, we inspire others to follow the example of St. Vincent De Paul, who led and organized his contemporaries in creatively responding to those who are in need;

As an institution of learning, we assist in the formation of competent, creative and socially responsible leaders through our commitment to excellence in discovery, learning and service;

As a catalyst of social transformation, we provide quality services that empower others to become agents of change.

Adamson University’s vision and mission expresses its identity and purpose not just for itself, but in the service of the community and society especially the less fortunate and socially disadvantaged. The Institute of Religious Education (IRED) is a special department of the University that provides the faith education and holistic formation to the students through Theology courses offered to first and second year college students.

Theology as a subject is the core of the curriculum (insert footnote PCP II and Fr. Greg during Catholic Educs day) of the University. Therefore Theology has a significant role to play in the University’s academic endeavors in forming minds and molding hearts towards transforming the self and society.

Doing Theology in Adamson University starts from below, from the faith experiences of people, stemming from their own situation. It considers the study of the context as an essential element in the

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reflection process which will lead students to a new understanding of the faith that challenges them to respond. This is called the See- Discern-Act Method (Insert diagram of See-Discern-Act).3

Theology is (now) described as a dialogical process in which we move back and forth between two faith experiences: our present-day faith experiences are coming into dialogue with the experience of the Judeo-Christian Tradition.

The Theology courses begin with Theology 1: Jesus, Fullness of Divine Revelation. In this course, the students are introduced to God’s unconditional love progressively revealed from the Old Testament and personified in the humanity of Jesus of Nazareth in the context of Adamson University’s vision and mission.

Theology 2: Moral Theology with Social Teachings focuses on the challenge of following Jesus in their moral life amidst the pressing issues of the modern world as reflected and taught in the Catholic Social Teachings. The students see how issues affect their moral choices, discern and judge according to the Gospel values and teachings of the Church. Thus, they will respond morally with a preferential option and love for the poor as a key towards becoming fully human and humans-for-others.

Theology 3: Church and Sacraments discusses the meaning of “being Church” and her mission to the world. In coming together as community of Christ’s followers, the students see that to be Church means being a community of disciples of Jesus who serves Him and with one another by being a “Church of the Poor” and a “sign and instrument” of the Kingdom of God on earth.

Theology 4: Vincentian Studies centers on the life and works of St. Vincent de Paul, his vision of the Church as servant- leader in leading people especially the poor to discover and regain their voice and place in the society. It incorporates systemic change in its curriculum as the approach in breaking the cycle of poverty that affects the community as well as the society.

Theology aims first, to enable the students to find meaning and purpose in life and second, to empower them in becoming like Jesus who was “sent to bring the good news to the poor” (Luke 4: 18) and third, to communicate the liberating message of “Ginhawa” as a way of evangelization.

Since Theology is a study about God and his relationship with humankind, it is appropriate that as Adamsonians and Vincentians, we share a common prayer as expressed in an Adamsonian’s Prayer. The prayer tells us what it means to be an Adamsonian, Vincentian and most of all, a child of God:

Dear Lord,

Teach me the things that are important:To be generous with Your gifts,

Compassionate to those who have less,Just in the face of unfair circumstances,

True when the world's values contradict my own,Gracious when things don't go my way,

And magnanimous when they do.

May nothing else matterExcept Faith in Your goodness, my neighbor's, and mine,

Hope that things can get better,And Charity that always set things right.

3 Lode Wostyn, In Search of A Human Jesus and A Human Church, (Quezon City: Maryhill School of Theoogy, 2010),p. 8, 17.

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May Your special Love for the Poor,The mark of my uniquely Vincentian education,

Be the work I excel in,The standard I constantly refer to,

And my courage when I meet You someday.

With Mary, our Mother, and St. Vincent de Paul,

Amen

MODULE 2: Being a Responsible Adamsonian and Vincentian Student( 2 weeks)

Lesson 3 : Adjusting to Urban Way of Life in Adamson University

Lesson Objectives:

At the end of the lesson, the students are able to:

1. Explain how stress, time and relationship affect their life and performance in the University.

2. Build positive and healthy relationship with people, the community, society and the environment.

3. Devise ways to cope and handle stress, time and relationships effectively.

Adamson Hymn

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Adamson Alma Mater dearAll hail thy name

In our wand'ring far or nearWe'll spread thy fame

Within thy portals hallowedTrue wisdom we have followedIn every clime our loyal hearts

Will never failThrough changeless timeDear Adamson "U" hail!

Fling out thy banner highThe blue and white

Lift our voices to the skyWith raging might

Each noble son and daughterFrom thee will never falterThru ev'ry hour to keep usFaithful, strong and pure

God grant us pow'r toMake our triumph sure!

KEY CONCEPTS:

Adamson University is a home away from home. The Adamsonian Hymn as well as the University’s cheers and chants are ways to strengthen our identity and sense of pride as well to foster camaraderie and community spirit. These also serve an inspiration to all members of the Adamson University community to face life’s adversaries and inter-university competitions.

Freshmen students are exposed to a new culture and environment that will challenge them to be responsible in taking charge of their life. Some may be already residents of Manila and nearby suburbs but for many in the University, those who came from the provinces and even other countries, adjusting to city life is a daunting endeavor wherein they are confronted with the many “stressors” that may affect their academic performance and well- being in the University.

Stress is part of life. Actually life is a stress itself. It is a normal universal experience of each person. Sometimes, we consider stress as an “absence of inner peace” or “a lost of control” or “any change experienced by the individual which produces anxiety.”

Such “stressors” include traffic and transportation, pollution in the city, street crimes, peer pressure, cultural differences, financial concerns, professors, academic requirements, schedules etc. are inevitable factors of student life. However, these can be opportunities for them to grow as persons in spite of these difficulties mentioned. They are challenged to make right choices and decisions so that staying in the University will be an enjoyable and memorable experience.

Depending on one’s perspective and disposition, stress can be used for one’s advantage or it can mess up one’s life and of others. There are three kinds of stress, namely, Eustress, Neustress and Distress.

Eustress is the good stress and arises in any situation that motivates or inspires a person. It is an enjoyable stress and to be considered a threat e.g. dancing, singing, laughing, exercise, or anything that contributes to one’s well-being.

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Neustress is a stress, which is neither good nor bad in itself. For example, eating is neither good nor bad. But over-eating, especially if these foods have no/lacking nutritional value, then it becomes a Distress.

Distress is the bad stress and often leading to physical disability, depression or even death.

Stress are observable behaviors which can manifest in a lot of symptoms (refer to Freshmen Orientation manual) such as mental response, behavior response, emotional and physical. In short, the whole person is affected by stress.

These stresses are influenced by many factors such as time mismanagement and mishandling of one’s personal relationship. College life, indeed, is a stressful life wherein students have to cope with their busy schedule, adjusting with you classmates’ or roommates’ and even your professors’ behavior, choosing a course, among others. The challenge is to deal with stress of life so that “the things that are important in life” are given much focus and attention.

TIPS ON HOW TO STUDY EFFECTIVELY

1. Learn how to budget your time. Make a schedule, a time plan.

Keep these in mind while doing so:

1.1 Determine how much time can possibly be allotted to study without undue strain.

1.2. Distribute that time to various subjects so that nothing is neglected and more time is given to where it is needed most.

1.3. Place a study period for a given course in the most advantageous position in relation to the class period.

1.4. Eliminate wasted hours even minutes that accumulate into hours: make sure that every study hour really counts.

2. Choose a study place which is fairly quiet, well-ventilated, and properly lighted.

3. Avoid putting distracting objects around your study table.

4. Set a time to keep away yourself in using your cellular phone and to focus only on your studies.

5. It would be good to restrict the number of places where you study so that it is supportive of your study behavior.

6. When the time set for studying comes, start promptly.

6. Be on the same place of study consistently as possible.

Ecclesiastes chapter 3: 1-8

A Time for Everything

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1 There is a time for everything,    and a season for every activity under the heavens:

2 a time to be born and a time to die,    a time to plant and a time to uproot,

 3 a time to kill and a time to heal,    a time to tear down and a time to build,

 4 a time to weep and a time to laugh,    a time to mourn and a time to dance,

 5 a time to scatter stones and a time to gather them,    a time to embrace and a time to refrain from embracing,

 6 a time to search and a time to give up,    a time to keep and a time to throw away,

 7 a time to tear and a time to mend,    a time to be silent and a time to speak,

 8 a time to love and a time to hate,    a time for war and a time for peace.

Lesson 4 : Students’ Rights and Responsibilities

Lesson Objectives: At the end of the lesson, the students are expected to:

1. Become aware on the rights and responsibilities of college students in Adamson University2. Recognize that Adamson University’s rules and policies promote and protect the student’s basic

human rights.3. Display solidarity among the members of the University by promoting and protecting their rights

as both persons and students.

KEY CONCEPTS:

Education is an important tool for the growth of an individual. It is now recognized as a basic right of all. The United Nation’s Universal Declaration of Human Rights expressed this vividly 4:

(1) Everyone has the right to education. Education shall be free, at least in the elementary and fundamental stages. Elementary education shall be compulsory. Technical and professional

4 Universal Declaration of Human Rights, Article 26

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education shall be made generally available and higher education shall be equally accessible to all on the basis of merit.

(2) Education shall be directed to the full development of the human personality and to the strengthening of respect for human rights and fundamental freedoms. It shall promote understanding, tolerance and friendship among all nations, racial or religious groups, and shall further the activities of the United Nations for the maintenance of peace.

(3) Parents have a prior right to choose the kind of education that shall be given to their children.

s a private institution of higher learning, Adamson University abides with what is mandated by the 1987 Constitution of the Republic of the Philippines especially the following provisions5:

Section 1. The State shall protect and promote the right of all citizens to quality education at all levels, and shall take appropriate steps to make such education accessible to all.

Section 2 (3) Establish and maintain a system of scholarship grants, student loan programs, subsidies, and other incentives which shall be available to deserving students in both public and private schools, especially to the under-privileged;

Section 3. (2) They shall inculcate patriotism and nationalism, foster love of humanity, respect for human rights, appreciation of the role of national heroes in the historical development of the country, teach the rights and duties of citizenship, strengthen ethical and spiritual values, develop moral character and personal discipline, encourage critical and creative thinking, broaden scientific and technological knowledge, and promote vocational efficiency.

Section 5. (2) Academic freedom shall be enjoyed in all institutions of higher learning.

(3) Every citizen has a right to select a profession or course of study, subject to fair, reasonable, and equitable admission and academic requirements.

(4) The State shall enhance the right of teachers to professional advancement. Non-teaching academic and non-academic personnel shall enjoy the protection of the State.

Given the above Principles and Constitutional provisions, students of Adamson University enjoy the protection and guarantee of basic rights as citizens. The same protection and guarantees are also enjoyed by foreign students, however with certain limitations i.e. the right to suffrage. These rights are even carried out by the student even upon entering the University. However, constitutional rights outside of the school and constitutional rights inside the school are merely analogous, not univocal6.

The Manual of Regulations for Private School (MRPS) on Student Admission7 states:

In recognition of the Constitutional guarantee of institutional academic freedom, admission to any higher education is open to all students not otherwise disqualified by law or by the policies and rules of the Commission or the higher educational institution. Except in cases of academic delinquency, violation of

5 Article XIV of the 1987 Constitution of the Republic of the Philippines6 Fr. Joaquin Bernas, S.J. The Intent of 1987 Constitution Writers, 1995 Ed., p. 1042.7 Ulpiano Sarmiento III, Education Law and the Private Schools: A Practical Guide for Educational Leaders and Policy Makers, 2009 (Manual of Regulations for Private Schools of 1992). p. 407.

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rules and regulations of the institution, failure to settle due tuition and other school fees, and other obligations; sickness or disease that would prevent to handle the normal pressures of school work or his continued presence thereat would be deleterious to other members of the academic community; and a closure of a program by the institution itself, a student who qualifies for enrollment shall qualify to stay for the entire period for which he is expected to complete the program of study in the institution, without prejudice to his right of transfer to institutions within the prescribed period.

Hence, rights of those who enroll in a school are those which will not conflict with the constitutional rights in a larger community. Therefore, the State which includes the students has rights, so do schools. Adamson University as an institution of higher learning, has also the right and the responsibility to the larger society. In Philippine law this is called Academic Freedom. As defined in Section 5(2), Article XIV of the Constitution guaranties all institutions of higher learning academic freedom. This institutional academic freedom includes the right of the school or college to decide for itself, its aims and objectives, and how best to attain them free from outside coercion or interference save possibly when the overriding public interest calls for some restraint. According to present jurisprudence, academic freedom encompasses the independence of an academic institution to determine for itself (1) who may teach, (2) what may be taught, (3) how it shall teach, and (4) who may be admitted to study.

In particular, the following are the rights of any college student:

1. The Right to Quality Education.

Everyone is interested in a quality education. A quality education leads to an excellent student education. All parents and teachers want their children to have nothing but a great student education. There are ways to ensure that a quality education always equals an exceptional student education. The future of the country depends on a quality education being provided in every school. The quality of the education plays a major role in the student education. Using a framework that increases quality education in our school districts can help us design maps to continuous improvement in student education.8

In the words of Fr. Joaquin Bernas, S.J., “quality education is making sure that basic education is solid, because if it is not solid, it affects the quality of secondary education. If secondary education is poor, then the person goes to college unprepared for college work. And if he is allowed to graduate again with poor quality college education, he goes to university professional education even more unprepared.”9

In short, it is the right and responsibility of a higher educational institution such as Adamson University to make sure the student is functionally literate before promoting or graduating a student so that he can go through the next higher level.

To ensure quality education, Adamson University conducts every semester a continuous evaluation of faculty and staff efficiency. This is called the Teachers Behavior Inventory (TBI). Students are given the opportunity to evaluate their teachers’ performance and behavior in their respective classes. Another method is the class observation conducted by the deans and chairpersons of the teachers’ respective department or colleges. The Committee on Faculty Classification and Promotion (CFCP) is an academic body composed of different deans and chairpersons of the University who evaluates the probationary faculty members for their re-hiring and promotion. The purpose of these is to ensure that each faculty member of Adamson University attain an excellent level of efficiency and competency in teaching their respective disciplines.

8 http://www.phil-race.com/new.html9 Fr. Joaquin Bernas, S.J., ibid.

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The students, on the other hand, are also evaluated by their respective teachers to determine their level of learning competencies, and such evaluation will be the basis of the students’ grade. Article XII, Section 107 of the MRPS states 10:

The grading system of any higher education institution shall be based on existing institutional academic policies. The final grade or rating given to a student should be based solely on his scholastic performance in any subject/course. Any adjustment, addition or diminution to the final grade for curricular activities, attendance or misconduct shall not be allowed, except otherwise provided by an institutional academic policy, and provided that the adjustment is relevant to the subject content and requirement.

Any final grade given to a student may be reviewed in accordance with institutional academic processes.

2. Right to Confidentiality of School Records.

Another right of every student is the right to confidentiality especially on their records. The Education Act of 1982 gives the student the “right to access his/her records, the confidentiality of which the school shall maintain and preserve and the right to the issuance of official certificates, diplomas, transcript of records, grades, transfer credentials and other similar documents within 30 days from request.”11

School records includes the acts, events, accomplishments, the results of research, and the documents depicting the various activities of the school12.

Classified or strictly confidential records are records of the student submitted in pursuance of a special relationship he/she has with the school. Some of these records or documents are, but not limited to the following13:

1) Personal and academic records of the student;

2) Baptismal or birth certificates;

3) Adaption papers;

4) Academic reports;

5) Disciplinary records;

6) Alien certificate of registration in case of foreign students.

Such records mentioned above should be released only:

1) Upon the request of or authorization by the student owning the records;

2) Upon the request of the parents or legal guardian; if the student is a minor;

3) Upon a valid court order;10 Ulpiano Sarmiento III, ibid, p. 536.11 Batas Pambansa 232,Section 9, par. 4 and 512 Ulpiano Sarmiento III, ibid., p 388.13 Ibid.

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4) Other school officials and/or teachers in the school system who have legitimate educational interests;

5) Officials of other schools in which the student seeks to enroll;

6) Authorized representatives of government including state educational authorities, so long as records are not identifiable to a particular student;

7) In connection with the student’s application for or receipt of financial aid;

8) Organizations conducting studies for, and on behalf of; educational agencies if the personal identification of the student is destroyed after, when it is no longer needed for the study;

9) Accrediting organizations;

10)Regulations of government entities pertaining to health or welfare of student or other persons.

Even the right to access to student’s records are provided for by law, it will be unjust to demand quality education from private schools and be evaluated of his/her scholastic competence and given access to school records if students refuse to pay tuition and other school fees. One must recognize that it costs money to maintain high standards of education as to provide schools, what is demandable of them is only commensurate to the tuition and fees they are allowed to charge and the student is able to afford.14

Thus, the school have the right to withhold the release of the student’s credentials if he/she has outstanding financial or property obligations to the institution, or is under penalty of suspension or expulsion. The transfer of credentials shall be released upon settlement of the obligation, or after the penalty of suspension is served or expulsion lifted.15

However, the MRPS clearly states that no higher education institution shall deny final examinations to student who has outstanding financial or property obligations, including unpaid tuition and other school fees corresponding to the school term. However, the institution may withhold the final grades or may refuse re-enrollment of such student.16

3. The Right to Stay in School

Any student accepted to be enrolled in Adamson University is qualified to stay for the entire period in which he/she is expected to complete the course in the University.17 Students have the right to freely choose their field of study and to continue their course therein up to gradation. 18

When a student enrolls and is admitted by the institution, there is a “contract” established between the two. The Registration Form is a concrete evidence of this contract. However, such a contract between school and student is not an ordinary contract. It is imbued with public interest. While it is true that an institution of learning has a contractual obligation to afford its student a fair opportunity to complete the course they seek to pursue, when a student fails to maintain the required academic standards, he/she

14 ibid15 Ibid. p. 46016 Ibid.17 Cf. MRPS, Sec. 61.18 Batas Pambansa, ibid.

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forfeits his/her contractual right. It is not anymore a right of the student to insist on staying in the school if he/she incurs the following:

1) Academic delinquency;

2) Violation of school rules and regulations

Or in some unavoidable circumstances if the school for just cause effects closure of Program or the school itself.

As a Catholic University, Adamson has a right and responsibility to maintain school discipline. As a student enrolls in the University, he/she is expected to abide with its rules and regulations. This is not to put burden on a student’s shoulders, but to protect the members of the Adamson University community— students, faculty, staff and administrators so that harmony and well-being (Ginhawa) while staying in the University can be realized.

4. Right to Due Process

All educational institutions are obliged to maintain discipline as part of forming the student’s character. However, no disciplinary sanctions shall be applied without due process. The Right to Due Process is a constitutional right enshrined in the Bill of Rights of the 1987 Constitution which states19:

No person shall be deprived of life, liberty, or property without due process of law, nor shall any person be denied the equal protection of the laws.

What does the phrase “due process” mean? This means fair procedure between parties, the accused and the complainant. In the context of schools, when a student is accused of disciplinary infraction whether it is a minor or major offense and before the school can impose disciplinary action, the “Due Process” clause requires, not an ‘elaborate hearing’ before a neutral party, but simply an informal give and take between student and disciplinarian, which gives the student an opportunity to explain his/her version of the facts.20

The MRPS enumerates standards of due process:21

1. The student must be informed in writing of the nature and cause of any accusation against him/her and required to answer accusation in writing. If the student is a minor, the parent or the guardian shall be furnished with a copy of show cause letter;

2. If the student denies the accusation or alleges some fact or matter in justification or mitigation of the offense, the institution shall form a fact-finding committee to hear and receive evidence;

3. In all stages of the proceedings, the student shall have the right to assistance of a counsel of his/her choice;

4. The student shall have the right to listen to, and examine the evidence presented against him/her, to ask clarificatory questions through the fact- finding committee, and present evidence on his/her behalf;

19 1987 Constitution of the Republic of the Philippines, Art. 3, Sec. 120 Ingraham vs. Wright, 430 US 651, 693, 97 S.Ct. 1401, 1423, 51 L. Ed. 2d 711 (1977)21 Ulpiano Sarmiento, ibid, p. 487.

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5. The fact-finding committee must consider the pieces of evidence presented, and receive the proceedings;

6. The student shall be informed in writing of the decision promulgated in his/her case;

7. If the student is found culpable of the offense charged, the punishment imposed shall be commensurate with the nature and gravity of the offense.

From the above mentioned standards, the student has the right to:

1. Notice. Justice and fairness requires that a notice is given to the offender should bear the specific grounds he/she is being charged with the nature of the evidence against him/her.

2. Opportunity to Be Heard. Once a notice is given, the respondent must be given reasonable time to answer the charges against him/her.

3. Right to Counsel. A student can seek the assistance of a counsel, who may or may not be a lawyer. Representation by legal counsel, however, is not considered a fundamental element of due process in the school setting. It is enough for a school to merely inform the student of his/her right to be assisted by a lawyer or a representative; it is not obliged to secure one for him/her. If the student does not ask for a lawyer or a representative, he/she is deemed to have waived his/her right to counsel.22

4. Access to Evidence Against the Student. Due process requires that every student-respondent be made aware of the evidence against him/her. He/she must be supplied a list of witnesses and an oral or written report of the facts to which each witnesses shall testify. 23

5. Right to Adduce Evidence. An accused student must have the opportunity to present evidence in his/her own behalf. This means that the student-respondent has a chance to present his/her own witnesses and produce a documentary or other evidence to support and substantiate his/her defense.

6. Appropriate Tribunal (to Hear the Student’s Case). In exercising due process, the student has the right to defend him/herself before a body created by the school administration, at least one member of which should be designated by the duly constituted student government, of any charge that may lead to his/her suspension, expulsion or similar disciplinary action pursuant to school rules and regulations.24

In Adamson University, a Committee of Discipline may be constituted for the purpose of hearing and deciding the cases filed against the student’s infractions. Also, to guaranty impartiality and probity of the committee, additional members may be appointed by the Vice President for Student Affairs (VPSA) upon the recommendation of the Office of Student Affairs (OSA) Director.25

The following are the regular members of the Committee on Discipline:26

1. The OSA Director or the Discipline Officers;

22 Ibid., p. 490.23 Dixon vs. Alabama State Board of Education, 294 F.3d 150 (5th Cir. 1961)24 Executive Order no. 170 Promulgating the Manual of Student Rights and Responsibilities.25? Adamson University Student Manual 2010 Edition, p.65.26 Ibid.

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2. The Dean of the concerned student or authorized representative; and

3. The AUSG President or authorized representative.

The following may be appointed as members of the Committee:27

1. A representative from the Faculty/Employee Association or AUFEA;

2. The Department Chairperson of the student concerned;

3. Any member in good standing of the community.

For details on Student Discipline, read the Appendix on AdU Student Manual

5. The Right to Form Associations

Another important right of every student in the campus, especially here in Adamson University, is the right to form and organize student associations. This right is enshrined in our 1987 Constitution’s Bill of Rights which states28:

The right of the people… to form… associations, or societies for purposes not contrary to law shall not be abridged.

The University through the Office of Student Affairs (OSA) recognizes the existence of several student organizations. These groups promote a venue where students can exhibit their leadership potentials and to provide an environment to further develop their skills and talents outside of the classroom. These rights will be explained in detail in the next lesson about Adamson University’s Organizational Structure which includes the Adamson University Student Government (AUSG) and the Recognized Student Organizations (RSO).

In recognition of this right to form and join associations and groups, no school can prohibit such formation of associations as long it is not contrary to law nor force its students to join or not to join such organizations.

Since all rights presuppose freedom, the right to form and join associations or groups is relative. This means it could be wrong to form and join organizations if the exercise of such a right presents clear and present danger to the welfare of the community, which is Adamson University and to the society. See the Appendix Republic Act No. 8099 or An Act of Regulating Hazing and Other Forms of Initiation Rites in Fraternities, Sororities and Organizations and Providing Penalties Therefore.

6. The Right to Speech, Expression and of the Press

The Universal Declaration of Human Rights upholds the right to free speech, expression and the press29:

27 Ibid.28 Article III, Sec 8 1987 Constitution of the Republic of the Philippines.29 Universal Declaration of Human Rights. www.un.org

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Everyone has the right to freedom of opinion and expression; this right includes freedom to hold opinions without interference and to seek, receive and impart information and ideas through any media and regardless of frontiers.

Everyone has the right to freedom of peaceful assembly and association. No one may be compelled to belong to an association.

In a democratic country like the Philippines, freedom of speech, expression and of the press are guaranteed in our Constitution30:

No law shall be passed abridging the freedom of speech, of expression, or the press or the right of the people peaceably assemble and petition…for redress of grievances.”

Freedom of Expression and of the Press

As for the right of students for free expression and of the press, the University recognizes three student publications, namely:

1) Adamson Chronicle, the official student publication;

2) Ugnayan, the official publication of Recognized Student Organizations (RSOs); and

3) RSO Newsletters, the periodic publication of each RSO

Through these media, students are freely to express their views, opinions, criticisms, suggestions and solutions to issues and problems affecting their lives as students and as citizens of the country. In expressing opinions and suggestions, this right can be abused when student assert certain forms of communication which are not considered “Protected Expression” or “Protected Speech”, that is, guaranteed by the Constitution. Freedom of speech is not an absolute right. Not all speech is constitutionally protected. Speech that incites lawless conduct, so-called fighting words (words that provoke physical retaliation), libelous or defamatory speech, and obscenity can legitimately be prohibited or punished by the government.31

The right to free speech must always be applied in the light of the special characteristics of the school environment. In cases when students have a grievance or complaint against the school, its administrators or its policies, it is wrong to hold demonstrations against the university during which they barricaded and blockaded the entrances and exists of the school. The right is abused when physical force, threat, intimidation, and destruction were employed to disrupt the classes and when the demonstration was far from peaceful. See Appendix on Republic Act No. 7079 or An Act Providing for the Development ad Promotion of Camps Journalism and Other Purposes.

Freedom of Expression Through Fashion

Fashion, or the way an individual appears through his/her clothes, hairstyle, accessories before others is an expression of one’s identity and unique personality. However, in Adamson University, the uniform and haircut policy is strictly implemented. Every Wednesdays, A “Wash Day” is observed, when students are allowed to come to school in civilian attire.

30 Articl III, Sec 4, ibid.31 http://www.suite101.com/content/freedom-of-speech-in-the-philippines

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The question is: can a student assert freedom of expression and freely wear any attire, fashion or clothes even if it is contrary to school rules? Generally, school dress codes have been justified on the ground that they are reasonably related to such educational objectives such as campus safety, the improvement of the school spirit, reduction of conflict between persons of different socio-economic backgrounds.32

Regarding hair-style and hair length, the University implements a prescribed hair length as part of the “educational contract with its students and their parents”. This means when a student enrolls in an educational institution and such implements policies like dress code or hair length, the student cannot insist that it is his/her right to sport a hair style according to his/her taste. The aim is to “establish a sense of community and shared values.” Just as mentioned earlier, the right to express themselves, in this case sporting a length of hair, is not absolute. Since Adamson University is a private educational institution, it is not a state entity and thus, no governmental intrusion is implicated in promulgating and enforcing a private school’s rules and regulations.33 Therefore, all students must abide with the schools policies with regard to grooming.

The same is applied to the wearing of earrings especially for male students.

6. The Right to Religion

The 1987 Constitution fully guarantees freedom of religion:34

No law shall be made…prohibiting the free exercise of religion. The free exercise and enjoyment of religious profession and worship, without discrimination or preference, shall forever be allowed.

Although Adamson University is a Catholic educational institution, the students are welcomed to study regardless of religious affiliation. Every student must not be discriminated on the basis of sex, religion, creed or color and that all schools should strive to ensure that these rights of students are protected and strengthened.

The Ebralinag Case

In 1989, DECS Regional Office in Cebu received complaints about teachers and pupils belonging to the Jehovah’ s Witness, and enrolled in various public and private schools, which refused to sing the Philippine National Anthem, salute the flag and recite the patriotic pledge. Division Superintendent of schools, Susana B. Cabahug of the Cebu Division of DECS and her Assistant issued Division Memorandum No. 108, dated Nov. 17, 1989, directing District Supervisors, High School Principals and Heads of Private Educational institutions to remove from service, after due process, teachers and school employees, and to deprive the students and pupils from the benefit of public education, if they do not participate in daily flag ceremony and doesn’t obey flag salute rule. Members of the Jehovah’s Witness sect find such memorandum to be contrary to their religious belief and choose not to obey. Despite a number of appropriate persuasions made by the Cebu officials to let them obey the directives, still they opted to follow their conviction to their belief. 35

32 Phoenix Elementary School Distr. No 1 vs. Green, 189 Ariz. 476, 943 P. 2d 836 (Ariz. App. Div. 2 1997), Education Law and the Private Schools, p. 518.33 Gorman vs. St. Raphael Academy, 853 A 2d 28 (R.I. 2004) & Breese vs. Smith, 501 P. 2d 159 (Alaska 1972)34 Art. III, Sec. 535 219 SCRA 256

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The issue was whether school children who were members of the Jehovah’s Witnesses could be expelled for refusing to take pat in the flag ceremony due to religious beliefs. Members of the Jehovah’s Witnesses are taught “not to salute the flag, sing the national anthem, and recite the Panatang Makabayan or Patriotic Pledge for they believe that those are ‘acts of worship’ or ‘religious devotion’ which they "cannot conscientiously give . . . to anyone or anything except God".36

This was not the first case wherein students who belong to the Jehovah’s Witnesses were involved. In the Supreme Court ruling on the Gerona, et al vs. The Secretary of Education, et al37, it declared:

“The flag is not an image but a symbol of the Republic of the Philippines, an emblem of national sovereignty, of national unity and cohesion and of freedom and liberty which it and the Constitution guarantee and protect. The flag is utterly devoid of any religious ceremony. The flag salute is no more a religious ceremony. In requiring school pupils to participate in the flag salute, the State, through the Secretary of Education is not imposing a religion or religious belief or a religious test on said students. The children of Jehovah’s Witnesses cannot be exempted from participation in the flag ceremony. The freedom of religious belief guaranteed by the Constitution does not and cannot mean exemption from or non-compliance with reasonable and non-discriminatory laws, rules and regulations promulgated by competent authority.”

From the said Supreme Court decision, the flag salute and ceremony and pledging allegiance to it are not purely religious rituals. All citizens, regardless of religious background and faith orientation is obliged to respect and give importance to the country symbolized by the Philippine National Anthem and the Philippine flag.

Does Freedom of Religion Include the Right to Attack and Offend Other Religions?

Adamson University, even it is a Catholic educational institution, is open to all members of different religions. Since the University community is composed of students, administrators and faculty of different religious backgrounds, the question is often asked if whether or not freedom of religion includes the right to attack and offend the other religions of the students and of the school.

The Constitutional guarantee of religious freedom is the right of a man to worship God, and to entertain such religious views as to appeal to his religious conscience without dictation or interference by any person or power, civil or ecclesiastical.38

The 1987 Constitution fully guarantees religious belief, worship and the exercise of religious profession of every inhabitant. Every citizen has the unquestioned and untrammeled right to worship God according to the dictates of his conscience as long as it is not in violation of law, subversive of good order or injurious to the equal rights of others. There is free, equal and undisturbed enjoyment and exercise of religious worship, in whatever forms it may be, and the free and peaceful discussion of any religious subject are granted and secured by the Constitution of the Philippines. To revile with malicious and even blasphemous contempt the religion professed by others would be considered as an abuse of the right of religious freedom.39 This provision limits a person to his/her free exercise of his/her own religion. No one

36 G.R. No. 95770 March, 1993; http://www.lawphil.net37 106 Phil., 2; 57 Off. Gaz., (5) 82038 Hector De Leon, Philippine Constitutional Law at 373 (1991) citing Cantwell vs. Connecticut, 310 US 29639 See Annotation by Justice George R. Coquia entitled “Does Freedom of Religion Include the Right To Attack and Offend Other Religions?” 259 SCRA 594-603

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has the right to ridicule and insult the religion of his/her classmate, teacher or any member of the community.

Towards Muslim Students

The same principle is applied to our Muslim classmates in the University. To ensure freedom of religion and non-discrimination on the basis of sex, religion, creed or color, policies with regard to Muslim students are applied:40

a) Female Muslims should be allowed to use their veil or headdress (hijab) inside the school campus;b) In Physical Education (PE) classes, Muslim girls shall not be required to wear shorts; they shall be allowed to wear appropriate clothing in accordance with their religious beliefs;c) Muslim students shall not be required to participate in non-Muslim religious rites.

Although the above directive mentions in particular the Muslim students, the rules are understood to be applicable to all students of different religions41 especially when clothing and religious activities are concerned.

7. The Right to Privacy

We mentioned earlier the Right to Confidentiality of Student’s Records and this right is related to the student’s Right to Privacy. Privacy reflects an individual’s right to be free from intrusion. 42 In fulfilling the responsibility of any educational institution to ensure quality education and to teach rights and duties of citizenship, strengthen ethical and spiritual values, develop moral character and personal discipline, it is necessary to create and collect information about their students.43 Such information includes the student’s ability and progress, self-understanding, aids for career preparation, and to help parents facilitating their child’s growth.44

Educational institutions, however, are careful in handling such records of students with utmost confidentiality, especially when these records concern the private life of the students and their respective families. The sensitivity of such information cannot be overemphasized and the unwarranted and/or unauthorized or improper release or disclosing of such confidential information may result on the indelible dark mark on the future of any student and maybe his/her family.45

8. The Right to be Given Reasonable Protection Within the University Premises.

Students are still considered to belong to the youth sector and therefore deserve to be given protection from any form of harassment. One form of harassment that is commonly experienced in any educational institution is sexual harassment.

In Republic Act 7877 otherwise known as the Anti-Sexual Harassment Act of 1995 defines sexual harassment is done when an employer, employee, manager, supervisor, agent of the employer, teacher, instructor, professor, coach, trainor, or any person who, having authority, influence or moral ascendency

40 See DepEd Order No. 53, s. 2001, October 29, 2001.41 Education Law and the Private School, p. 521.42 Forum Guide to Protecting the Privacy of Student Information, http://nces.ed.gov/pubs2004/2004330.pdf43 Article XVI, Sec 3 Constitution of the Philippines; Education Law and the Private Schools, p. 389.44 Education Law and the Private Schools, ibid.45 Ibid.

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over another in a work or training or education environment, demands, request or otherwise requires any sexual favor from the other regardless of whether the demand, request or requirement for submission is accepted by the object of the said act.

In an educational environment like Adamson University, sexual harassment is committed when:

1. Against one who is under the care, custody or supervision of the offender;2. Against one whose education, training, apprenticeship/ tutorship is entrusted to the offender;3. When the sexual favor is made a condition to the giving or passing grade, or the granting of honors and scholarships or the payment of a stipend, allowance, or other benefits, privileges, or considerations;4. When the sexual advances result in an intimidating, hostile or offensive environment for the student, trainee or apprentice.46

The school must be a place where they can be feel safe and protected. Students with the rest of the academic community must promote a wholesome and decent environment that is conducive to learning.

Rights and Responsibilities in the Context of Faith and Morals

With all these rights and responsibilities mentioned above, we shall reflect on the perspective of faith and morality. All human rights are expressions of God’s gift of freedom. This gift of freedom must not be confused with the ordinary or common notion of freedom as simply “doing what I want”. Authentic freedom is not just the right to say and do anything, like in the freedom to expression. We cannot just say whatever we want to say regardless of the consequences it brings on others; rather, authentic or true freedom means doing what is good and right not only to oneself but to others in community.(cf. CCC 1740, CFC 694).

In the teaching of Pope Paul VI, he said:

“Lovers of true freedom are those who come to decisions on their own judgment and in the light of truth, and govern their activities with a sense of responsibility, striving after what is true and right.” (DH 8)

Though this topic on Student’s Rights and Responsibilities contains legal aspects like the Constitution and the Education Law, we shall not tend to confuse legality with morality, meaning, what is permissible by law must be morally good. A mature and responsible student follows the law not by the letter but by its spirit. Jesus himself said: “The sabbath is made for man, and not man for the sabbath” (Mark 2:27) referring the strict observance of the Sabbath law of the Jews against Jesus’ performance of good works on the Sabbath. He also said, “I come not to destroy the law and the prophets, but to fulfill it” (Matt. 5:17).

46 RA 7787, Section 3.

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Lesson 5 : Adamson University’s Organizational Structure

Lesson Objectives: At the end of the lesson, the students are able to:

1. Identify the University’s organizational framework that defines the roles and functions of the different offices and units;

2. Appreciate their sense of belongingness by exercising their responsibility as members of Adamson community;

3. Demonstrate acts and behavior that considers the well-being of other members of Adamson University.

KEY CONCEPTS

Adamson University is a Catholic learning institution being owned and managed by the Vincent Priests and Brothers. As an educational apostolate of the Congregation of the Mission, the University, consistent to its doctrinal purpose, seeks to cater to socially disadvantaged students.

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In the entire stay of the student in the university, it is expected that the academic, co academic, and extra-curricular activities will form an individual, whose ideals are reflective of the values needed for the benefit of the academic community and the whole nation. Student services are readily available to complement the conduct of the aforesaid activities in accordance with the established policies aimed at maintaining the academic standards of the University.

Enrollment of the student is viewed as a special contract indicative of his/her acceptance to the university rules and regulations set forth in the Student Manual pursuant with the role of the University, namely: for character formation, teaching of discipline, developmental growth and Vincentian education47

Though college life demands much of their time and even their resources, they are not left alone. The University with its institutional units, provides assistance and support for them to cope up the challenges and pressures of college life.

Many services are available to the Adamson student. Eighteen offices exist to answer specific needs and these are within easy access. Outreach programs are handled by the ICES Office (Integrated Community Extension Services) which has established the Vincentian Center for Social Responsibility (VCSR) to coordinate assistance to marginalized communities48.

Adamson University offers the following services to its students: (refer to Index)

Alumni Services Athletics and Recreation

Campus Ministry

Cultural Affairs

Financial and Scholarship Programs

Facilities and Equipment

Food Services

Guidance, Counseling, Testing, and Placement

Health Services

Information Dissemination

Information Technology Center

Integrated Community Extension Services

Internet Services

Library Services

47 Adamson University Student Manual 2007 edition, p. 10.48 Adamson University Website www. Adamson.edu.ph

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Medical and Dental Services

Photocopying

Postal Service

Publications

Public Pay Phones

Security

Student Affairs

Student Communication

Student Orientation

University Bookstore

These services are handled by the following departments.

Campus Ministry Office Center for Health Services

Center for Language Learning

Cultural Affairs Office

Guidance Counseling, Testing, and Placement Services

Human Resource Management and Development Office

Information Technology Center (ITC)

Institutional Development and External Affairs (IDEA)

Integrated Community Extension Services (ICES)

Legal Affairs Office

Library Services

Office for Institutional Advancement

Office for Student Affairs (OSA)

Office for Student Assistance and Scholarship (OSAS)

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Office for the Institutional Planning and Policy Development

Office for Vincentian Identity and Mission

Office of Athletics and Recreation

Physical Facilities Office (PFO)

Research, Evaluation, and Continuing Education

Security and Safety

(insert Organizational structure of AdU)

To train more our students to become competent, integrated and compassionate leaders of the country, the Adamson University Student Government (AUSG) was established on October 11, 1981. The basic student political unit in the University, it is intended to serve as a laboratory for student leadership.

The objectives of the AUSG are the following:

1. To unite the whole studentry towards the realization of the University’s Vision and Mission of education;

2. To promote and protect students’ rights and welfare;3. To foster closer Christian brotherhood among the students and other sectors of society;4. To instill national consciousness for the advancement of the Filipino people.

(insert AUSG structure)

Aside from the University’s institutional units and services and the AUSG, Recognized Students’ Organizations (RSO’s) help train and tap students’ potential to become leaders in their own respective field of interest of activities. RSO’s enhance the otherwise routinary activities of the students in the campus. With the University’s Vision and Mission, serving as their guiding principle, they help their members to:

Get opportunities to serve their fellow students and the community Develop skills and talents Learn to communicate and relate with others

There are five (5) classifications of RSO’s:

1. Academic 2. Co-Academic3. Socio-Civic4. Religious5. OSA-Arm

Adamson University within the Church

Adamson University being a Catholic educational institution is also within the Church’s institutional structure. Like the University, the Church is a hierarchical community, whose unity and faith and communion are grounded in the successors of the apostles, and especially Peter, the chosen “rock” upon with Christ would built his Church (cf. Mt. 16:18; LG 18).

St. Paul compares the Church with that of a human body. In his first letter to the Corinthians he exhorts the Christians in Corinth:

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“For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For the body does not consist of one member but of many (1 Cor. 12:12, 14).

This revealed truth from Scripture challenges the Adamson University community to overcome obstacles to unity and harmony like quarrels, bickering, jealousy, outburst of rage, selfish rivalries, dissensions, factions and envy (Gal. 5:20)

MODULE 3: Our Search for God and Human Meaning ( 6 weeks)

Lesson 6 : Understanding Humanity’s Relationship with God

Objectives: At the end of this module, the students are able to:1. understand humanity’s search for God as experienced by people of different world religions;2. appreciate plurality and diversity in human beings’ expression of faith in the Divine;3. Make an exhibit on the beauty, goodness and truths of each world religions.

Preliminary Activity: SEE

Temple/Place of Worship Visit Organize the class by visiting churches, mosques, temples or any place of worship of different religions nearby. Try to seek permission to participate in some of their activities and talk to them. Our main task in this activity is to listen, observe and engage in dialogue. In order to facilitate this, we must have a spirit of openness and honest intention to learn and enter into their world of experience.49

In facilitate classroom sharing or buzzing sessions in small group, the following questions are given:1. What did you notice or observe during the ceremony (ceremonies)?2. In your observation and from the conversations you had with the members of a particular

community, how did they communicate with their God?3. What realization(s) have you made after the experience?

Key Concepts:

49 See Lode Wostyn, ed. Living Like Jesus: A Workbook for Theology 4 (Quezon City: Claretian Publications, 2004), 179.

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A. Creation and Existence

In humanity’s efforts of creating a community among nations and in spite of the advancements in science and technology, human beings continue to raise questions that centuries behind them had already asked. This quest in finding satisfying answers begun when human beings started to think and reflect beyond themselves. And today, the same search resonates in our individual and collective attempts to define our fragile existence. We have found many ways to give it meaning by raising relevant questions: Who is the human person? Where do all things come from? What is the meaning and purpose of existence? Why is there evil, sadness, suffering and death? What follows this earthly life?

Humanity expects from the various faiths answers to the unsolved riddles of the human condition: what is the meaning, the aim of our life? What is the true road to happiness? What is the ultimate significance of human activity throughout the world?

Most cradles of civilization possess a particular creation narrative. The Egyptians, for example accounts that the creation of the world and of human beings is responsibly made possible by the “Sun God”, Amon (Ra or Aten). Contained in the “The Hymn to Aten”, the ancient Egyptians perceived that Amon as a “life force”, the “creator of the seed”. The ancient Mesopotamian civilization tells us that the world and everything there is came about as a result of the quarrel between the gods, Marduk and Tiamat. At the other side of the world, where the ancient Chinese civilization was established at the Yellow River, people believed that the gods and the spirits (as well as the spirits of their ancestors) rule over the universe. Ancient Indians also produced a creation narrative of an extensive mythology of nature gods and goddesses which formed the very foundation of Hinduism. Let us take a look at the Judeo-Christian book of Genesis which narrated that God (Yahweh) created the world and human beings in 6 days. The same story is also contained in a Nigerian myth that says that we world initially is a marshy swamp; the sky was the home of the Gods. The great god Oishania threw dirt on the marshes causing the formation of the dry ground. The formation of the earth took 4 days; the fifth day was alloted over as the day of worship to its creator Oishania.50 In the Philippines, we also have our very own legend that says that “Bathala” created human beings out of clay.

What is evident from the different creation stories is that each narrative attributes creation to a divine entity. These and many other creation narratives point to the essential element in human being’s existence—our common belief in forces or in something greater and more powerful than us. This eventually, resulted to humanity’s acceptance of God as the cause of everything. Yet, does the search for God (or the divine) ends with all the theories, legends and myths about God? The answer is obviously “no”. Even in our post-modern era, the quest continues despite many scientific and technological endeavors. This chapter is a journey on how human beings discovered God all throughout the different cultures and religions.

Faith directs us to what counts most in life or to our ultimate concern. Our ultimate concern gives meaning to our life. Some interpret this ultimate concern with belief in something or someone beyond or even divine. They come to the realization that they reach out to something or someone ultimate who gave them life, is present to them and draws them towards the fullness of life. In effect, this consciousness has changed their mode of behavior. Ultimate concern calls persons to transcend their own limited egos and challenge them to relate and be concerned with other realities and persons.

50 For further readings on the ancient civilizations’ creation stories, Cf. Gloria K. Fiero, The Humanistic Tradition: The First Civilizations and the Classical Legacy, 2nd ed. (London: Wm. C. Brown Communication, Inc., 1992), 16-30; and Mark A. Kishlansky, Sources of World History: Readings for World Civilization, vol. 1, 2nd ed. (New York: Wadsworth Publishing Company, 1999), 1-18.

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From ancient times down to the present, there is found among various peoples a certain perception of that hidden power which hovers over the course of things and over the events of human history. At times, some indeed have come to the recognition of a supreme being or even a divine Father/Mother. This perception penetrates their lives with a profound religious sense.

Moreover, “we walk by faith, not by sight” (2 Cor 5:7). Faith is often lived in darkness and can be put to the test even though enlightened by the divine in whom he or she believes in. The world we live in often seems very far from the promise of faith. Our experiences of poverty, pollution, corruption and death seem to contradict the good news that each religion offers. They can shake our faith and become a temptation against it. It is then we must turn to the witnesses of faith: for instance, Christians to Abraham who in hope believed against hope. We also have Mary, the model of discipleship. Without faith, it will be impossible for us to relate with God and be sensitive to His or Her revelation.

B. Faith and Culture

Faith is concerned with our search for the transcendence—the search for meaning and happiness for example. By this, we have already stepped into the world of culture. Faith cannot exist without culture. As we have already discussed in the previous topic, faith must find its context; and culture provides this ground. Yet, religion is not submerged into culture; though most religious expressions manifest particular traits and behavior. This is to say that cultural expressions should be challenged by new experiences of faith. Christian faith is certainly not identical with culture. But the faith proclaimed and lived by women and men who are profoundly linked to a culture. Christian faith cannot avoid borrowing the elements of human cultures.51

The issue of culture is particularly important in the Filipino situation because of the cultural imbalances caused by two successive waves of colonization. Through the influences of the Spaniards and the Americans, we were acculturated. This is a process of adapting oneself to a new or different culture. It refers to rather superficial adjustments. On the other hand, the terms of enculturation, indigenization and contextualization are used for a process of in-depth dialogue. Colonization has induced social change towards a way of life that is greatly influenced by the so called, “western world”. Yet, it is also improper to say that Christian faith has eliminated Filipino culture. As culture is dynamic, we have to treat it not as a “noun” that defines movements, thought and behavior of people. Culture is continuously engaged in a never ending process of interaction, involvements and modification52. Following this principle, Christian faith needed Filipino culture and had made use of it as reflected in the lives of the Filipino people. To despise, ignore or destroy culture is to violate the essence of Christianity which is to give life and love while establishing the Kingdom of God here and now. C. Faith in Non-Christian Religions

“Every religion possesses rays of light which neither must be despised nor extinguished, even if they are insufficient to enlighten men to the necessary extent and if they do not reach the miracle of Christian light in which the truth and light meet” (Paul VI). The Catholic Church rejects nothing that is 51 Evangelii Nuntiandi, #20.52 For further reading, refer to Daniel Franklin Pilario, CM, “The Craft of Contextual Theology: Towards a Conversation on Theological Method in the Philippine Context” in Hapag (A Journal of Interdisciplinary Theological Research) vol. 1, no. 1 (2004). Fr. Pilario has extensively explained and argued that understanding of “culture” must go beyond its very conservative definition as an abstract ‘noun’ such as “a way of life” of people in a particular social-location. In his survey on contemporary approaches in doing theology, Fr. Pilario argues that the concept of culture as ‘praxis’ would greatly help today’s on-going conversations in theology because ‘culture as praxis’ is sensitive to false ideologies that promotes social exclusion or marginalization. This is another form of a “liberationist interculturality” model in our attempt to interpret divine revelations within human experience.

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true and holy in non-Christian religions. Those who have not yet received the Gospel are related to Christians in various ways.

Let us take a very quick survey on following major world religions.

C.1. Hinduism

Hinduism (estimated followers: 15 % of the world population) contemplates the divine mystery and expresses it through an inexhaustible abundance of myths and through searching philosophical inquiry. They seek freedom from the anguish of our human condition either through ascetical practices or profound meditation or a flight to God with love and trust.

Hinduism-is a multi-colored collection of religious traditions that traced their origins to the Indus Valley in Northern India. Its seeds were planted in the fusion of cultures when Aryan invaders from Europe swept into the valley around 1,500 BCE. Further historical development took place in Hinduism because of recurring influence brought by the invasion of still other cultures and religious groups. How do they perceive God? Basically, in Hinduism, the Divine manifests itself in countless Gods that we are the reflections, emanations of absoluteness, “Brahman”. The divine trinity or Trimutri brings together these aspects of Brahman. Brahma, the Creator, Vishnu, the Sustainer and Shiva, the Destroyer.53

It is a religion of hymns, prayers, and chants which time, was written down in what is now called Vedic Literature. The Vedas are thought to be “revealed wisdom” and are sacred to Hindu as the Bible to the Christian. Each believer will undergo the process and series of re-incarnations or rebirths. Fritz Ridenour described these rebirths as follows;

A person’s Atman (soul) may begin as a worm, then through death & rebirth it goes high and higher in the order of things until it becomes a human being. Once the atman becomes a real human body, it must progress by attaining higher social classes. The human being attains higher social calls by following dharma.

The table below shows the fundamental beliefs of Hinduism.

GODBrahman is formless, abstract, eternal being and without attributes; takes form in a trinity as well as millions of lesser gods.

JESUS CHRISTChrist is just one of many incarnations or sons of God.

SINGood and evil are relative terms. Whatever helps is good, whatever hinders is vice.

SALVATIONMan is justified through devotion, meditation, good works and self-control.

C.2. Buddhism

53 Lode Wostyn, ed. I Believe: A Workbook for Theology 1 (Quezon City: Claretian Publications, 2004), 198.

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Buddhism (estimated followers: 6% of the world population) in its various forms, realizes the radical insufficiency of this changeable world; it teaches a way by which women and men, in a devout and confident spirit , maybe able either to acquire that state or perfect liberation, or attain, by their own efforts or through higher help, supreme illumination.

The man who started Buddhism was Siddharta Gautama. He was born a Hindu about 500 BCE, in Lumbini in what is now Nepal near the border of India. A series of events lead him to look for the meaning of life. He eventually left his Kingly life, wife and children in wandered in countryside as a beggar and monk at the age of 29. He pursued this journey for 6 years, study the Upanishads of the Hindus to no avail, until he sat under a tree for 40 days and nights where he found enlightenment. From then on, he was known as Buddha or the Enlightened One.

Buddhism offers clear rules for its followers. These have come to be called the Four Noble Truths. These are; (1) suffering is evil; (2) The cause of suffering is craving and desire; (3) to cease suffering is to renounce craving and desire; (4) eliminate craving and desire by following the Middle Way and the Eightfold Path. The eight-fold path starts with right viewpoint, right aspiration, right speech, right behavior, right occupation, right effort, right mindfulness, & right meditation.

Consider the table below.

GODBuddhism denies the existence of a personal God.

JESUS CHRISTHe was a good teacher, less important than Buddha.

SINSin is anything which hinders human beings’ progress. Man or woman is responsible for his or her own sin.

SALVATIONMan and woman is saved by self-effort only.

C.3. Judaism

There is a spiritual tie between Christianity and Judaism. Christians acknowledges that the beginnings of faith are found already among the ancestors of Israel, Moses and the prophets. The church should not forget that she received the Old Testament from the Jewish people. She must also recall that the early disciples who proclaimed Jesus were Jews

Although Christians are the new people of God, the Jews should not be presented as rejected or cursed by God. Many Jews today are authentic witnesses to Scriptures in their lives, through the practice of biblical virtues. They study their Scriptures and instruct their children with them. Christians have acquired a better knowledge of the bible from studying with Jewish biblical scholars.

The very character of the people of God in the Old Testament was meant to be preparatory and provisional. The gift and privileges given to the Jews were precisely meant to be headed by the Messiah.

Judaism is the religion of the Jews and the foundation of Christianity. To begin with, the Jews were called Hebrews. This name comes from Eher their traditional ancestor (mentioned in Gen.10:21).

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We can go back even further to the name Shem, a son of Noah (mentioned in the same verse). From Shem comes the word Semitic which refers to a group of people that includes the Jews and Arabs.54

For the Jew (as well as to the Arabs), Abraham is their most important ancestor. Fr. Lode Wostyn, in his book I Believe, summarized the historical events leading to the basic beliefs of Judaism which are as follows; (1) The call of Abraham to move to the land of Canaan (Circa 2000 BCE); (2) The Exodus experience under the leadership of Moses (circa 1,250 BCE); and (3) The exile experiences and the return from captivity (Assyrian invasion in 722 BCE, Babylonians captivity in 582 BCE); and the period of Restoration under Ezra in 430 BCE).55

The Old Testament Bible is their official book specially the Torah or the “five books of

Moses”—Genesis, Exodus, Leviticus, Deoteronomy and the book of Numbers. History plays a pivotal part in Judaism. In Jewish society and faith, history is essential. The identity of Jewish religion and the very identity of God are tied tightly to what is going on in their experience as a people.

GODThere is only one God (contrary to Hindus).They called their God Yahweh or Elohim.

JESUS CHRISTWhile some Jews may accept Jesus as a good teacher of ethics, they do not accept Him as Messiah.

SINMan or woman is not born in original sin nor is he or she born good. Human beings are born free, with the capacity to choose between evil and good. Each is accountable for himself or herself.

SALVATIONAnyone, Jew or not, may gain salvation through commitment to the one God and moral living.

C.4. Islam

Islam, which has an estimated follower of 22% of the world population, is the correct name for a religion often incorrectly called Mohammedanism. The word “Islam” means “submission” to Allah (the God of Muhammed who founded this religion). The members call themselves Muslims, meaning “those who submit”.56

The Quran is the sacred scripture of Islam. Their basic beliefs are contain in the Five (5) Pillars: (1) There is no God but Allah and Muhammed is his prophet; (2) Pray five times a day; (3) Alms giving; (4) Pilgrimage to Mecca; and (5) Fasting during the day of Ramadan.

54 Fritz Ridenour, So What’s the Difference, (CA: Regal Books, 1967). 55.55 Lode Wostyn, ed. I Believe, 209. 56 Fritz Ridenour, 65.

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GODThere is no God but Allah.

JESUS CHRISTJesus Christ was only man, a prophet equal to Adam, Noah, Abraham and Moses, all of whom are below Muhammed in importance.

SINSin is a failure to do one’s religious duties as outlined in the Five Pillars of faith.

SALVATIONMan or woman earns his or her own salvation; pays for his or her own sins.

Our church has high regard with the Moslems. They adore the one God, living and subsisting in Himself, merciful and all-powerful, the Creator of heaven and earth, who has spoken to humankind. They take pains to submit wholeheartedly to even His inscrutable decrees; just as Abraham, with whom the faith of Islam takes pleasure in linking itself, submitted to God. Though they do not acknowledge Jesus as God, they reverse Him as a prophet. They also honor Mary, His virgin Mother; at times they even call on her with devotion. In addition, they await the Day of Judgment when God will render their deserts to all those who have been raised up from the dead. Finally, they value the moral life and worship God especially through prayer; almsgiving and fasting.57

We can not truly call God, the Father or Mother of all, if we refuse to treat in a brotherly or sisterly way any person created in the image and likeness of God. Humankind’s relation to the divine and his/her relation to others are so linked together that Scripture says: He who does not love does not know God (1 John 4:8). Thus, Christians should reject, as foreign to the mind of Christ, any discrimination against women or harassment of them because of their race, color, and condition of life or religion.58

C.5.Christianity (estimated followers – 33% of the world population)

This religion evolved from the person of Jesus of Nazareth who was believed to be the Savior for our sins. In his public ministry, Jesus started to form community of disciples as his followers. From then on, his disciples grew in numbers. On the 4 th century BCE, it became the official religion of the Roman Empire during the reign of Constantine. It spread into Europe and in the whole world through series of conquest and colonization, including the Philippines, as well as missionary activities. However, today, Christianity maybe likened to a tree with many branches. Here are some statistics to drive this point.

Christianity comprises 1/3 of the world population (33%). Within Christianity, we have the following churches: Roman Catholics 50%, Protestants 21%, Orthodox 11%, Anglicans 4%, others 14% of the world population.59

How this division within Christianity was made possible? Historically, this happened when there were disagreements on issues mostly about interpretation of the bible and on the basis of faith. For example, Dr. Emmanuel de Guzman, faculty of Systematic Theology and the head of the Pastoral

57 Nostra Aetate # 3.58 The World Christian Encyclopedia reported that as of the year 2000 the world population maybe roughly divided according to major world religions as follows: Christianity with 33% followers, which is further divided into Roman Catholics (50%), Protestants (21%), Orthodox (11%), Anglicans (4%), and others (14%); Islam with 22% believers; Hinduism at 15%; Buddhism 15%; non-religious 14%; and others at 10%. See Lode Wostyn, I Believe, 85.59 Lode Wostyn, I Belive, 85.

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Program of St. Vincent School of Theology (SVST), described the first Caesura of the church when the issue of circumcision (as symbolic sign of membership to the church gathered around the teachings of Jesus Christ) was disputed between Apostle Peter and Paul. The issue was resolved at Council of Jerusalem (circa 50 CE). It was good that the issue was resolved; but succeeding disputes of the church resulted in separation. Christianity, in its early age, was faced with questions from non-Christians and even within its organization. But, the first major division was during the “great schism” in the 1054 CE when the dispute between the Eastern Church (Orthodox Christians) and the Western Church (Roman Catholics) erupted on the issue of the Pope’s authority. Ridenour explained in details this event: “the break came when the Patriarch of Constantinople (primate of the Eastern Church) excommunicated Pope Leo IX of Rome. From that time on, the Western (Roman Catholic) church and the Eastern (Orthodox) church developed separately”60.

The third church Caesura happened in 1517, almost 6 centuries later, when Martin Luther, an Augustinian Monk, protested against the unbecoming behavior of some members of the Catholic hierarchy. He also wrote his 95 theses as his opposition to the teachings of the Catholic Church; which eventually led to the birth of Protestantism. Within the Protestant group, some disputes and issues involving faith and doctrines, also causes schism or divisions which, likewise, resulted to different denominations. And so, from the only “one” Christian church, today, we consider are three main branches: Roman Catholic, Eastern Orthodox, and Protestant with its many Denominations.

Below is a table describing their respective fundamental beliefs. This also serves to provide us with a quick survey on their differences.

GOD JESUS CHRIST

SIN SALVATION

Roman Catholic

Believes in the Holy Triune

God

Jesus Christ is both God and man (Jn1:14)

All men and women are born in sin and naturally separated from

God

Salvation is secured by faith plus good works

Orthodox Accepts the mystery of the Holy Trinity

Christ is God that He died for humanity’s sins

By nature man or women is sinful, spiritually dead,

and that his or her only hope of

salvation is faith in Christ’s death resurrection

When Christ died on the cross, he rendered

satisfaction to the Holy standard of God and paid the penalty for the sins of

all men and women.

Protestants Accepts the doctrine of the

Trinity

They believe the virginal birth and divinity of Jesus

Agrees with Catholics that all men and women

are born in sin and naturally separated

from God

God gives eternal life when the believer has faith in Jesus Christ, his or her

own personal Saviour

Today, among the major religions in the world, Islam is widely considered as the fastest growing religion. From year 2000-2005, the Moslems total population in the world grew by 1.84%. It is followed by Hinduism at 1.57% growth rate and Christianity at 1.32%.61

60 Fritz Ridenour, 29.61 http://en.wikipedia.org/wiki/Major_world_religions#cite_ref-31; and Staff (May 2007). "The List: The World’s Fastest-Growing Religions". Foreign Policy (Carnegie Endowment for International Peace).

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ACT: Assignment and Reinforcement

1. The teacher will explain to the class that they have to interact with fellow Adamsonians who belong to a different religion.

2. The teacher will explain the “Guidelines for Engaging in An Inter-Faith Dialogue”3. They will select a student from outside of their class to have an interview with them, to

exchange ideas and beliefs about God, Jesus Christ, Sin and Salvation4. After engaging into dialogue with them, the student will submit a reflection paper.

Guidelines for Engaging in an Inter-Faith Dialogue (Taken from Fr. Lode Wostyn’s book, I Believe p. pp.112-114).

One way to show our deep regard to the respective contributions of the different religions or religious groups, while at the same time express our appreciation to the uniqueness and potentials of each in our collective efforts of social transformation, is to participate in various “inter-Faith dialogues”.

As neophytes in this area of doing theology, we employ Fr. Lode Wostyn’s “principles of dialogue” as guidelines on how to go about this process. Although what is in his mind is a dialogue within Christianity, we believe that this set of rules is also useful in our interaction with other religions.

Principles of Dialogue

1. Dialogue begins when people meet each other. It should proceed in terms of people of other churches, rather than in terms of impersonal theoretical systems.

2. Dialogue depends upon mutual understanding and mutual trust. It should be recognized as a mark of obedience to the eighth commandment: “You shall not bear false witness against your neighbor.” Dialogue helps us not to disfigure the image of our neighbors of different churches.

3. Dialogue makes it possible to share in service to the community. It is a joyful affirmation of life against chaos and participation with all who are allies in seeking the provisional goal of a better human community.

4. Dialogue becomes the medium of authentic witness. It is a way of confessing Jesus in our world today even as we assure our dialogue partners that we come not as manipulators but as fellow pilgrims to speak with them of what we believe.

Goals of Dialogue 1. To know oneself even more profoundly. 2. To know the other ever more authentically. 3. To live ever more fully accordingly.

3 Phases of Dialogue1. We unlearn more misinformation about each other and begin to know each other as we

truly are. 2. We begin to discern values in our partner’s tradition and wish to appropriate them into

our own tradition.3. Together we begin to explore new areas of reality, meaning and truth-of which neither of

us had even been aware before.

Ground Rules for Dialogue

http://www.foreignpolicy.com/story/cms.php?story_id=3835.

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1. The primary purpose of dialogue is to learn, i.e., to change and to grow in the perception of reality, and then to act accordingly.

2. Dialogue must be tow-sided project: within each church and between two churches.3. Each participant must come to the dialogue with complete honesty and sincerity in the

other partners.4. We must not compare our ideals with our partner’s practice; but rather our ideals, our

practice with our partner’s practice5. All participants must define themselves; conversely, the interpreted must be able to

recognize themselves in the interpretation of others.6. Each participant must come to the dialogue with no hard-and-fast assumptions as to

points of disagreement. Dialogue can take place only between equals.7. Dialogue can take place only on the basis of mutual trust.8. Person entering into dialogue must be at least minimally self-critical of both themselves

and their own Christian tradition.9. Each participant must attempt to experience the partner’s tradition “from within.”

References

Catechism for Filipino Catholics. Manila: ECCCE, 1997.Beltran, Benigno P. The Christology of the Inarticulate. Manila: Divine World Publications,

1987.Covar, Prospero R. Larangan: Seminal Essays on Philippine Culture. Manila: Sampaguita Press

Inc., 1998.De Mesa, Jose M. In solidarity with the Culture. Quezon City: Maryhill School of Theology,

1987.Galilea, Segundo. The Challenge of Popular Religiosity. Quezon City: Claretian PublicationS,

1988.Gorospe, Vitaliano R. Filipino Values Revisited. Quezon City: Kalayaan Press, 1988.Pilario, Daniel Franklin. “The Craft of Contextual Theology: Towards a Conversation on

Theological Method in the Philippine Context”, in Hapag (A Journal of Interdisciplinary Theological Research) vol. 1. no. 1 (2004).

Tillich, Paul. Christianity and the Encounter of World Religions. New York: Columbia University Press, 1963.

Ridenour, Fritz. So What’s the Difference. Ventura, California: Regal Books,1985Wostyn, Lode. I Believe : A Workbook for Theology 1. Quezon City: Claretian Publications,

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Lesson 7 “Ehyeh Ahser Ehyeh”: The Love Story of God and Man

Lesson Objectives:

At the end of this lesson, the students are able to:

1. Recognize the Bible as the Inspired record of how God dealt with His people.

2. Identify how people of the Bible responded to God’s call to love and fidelity.

3. Relate the Biblical experience to their life and the life of others.

4. Express God’s message of love and faithfulness through a creative presentation

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Student’s Initial Ideas about the lesson:

1. The Bible for me is only an ordinary book that I read only when I wanted to.2. I don’t usually read the Bible, because I’m not used to reading it3. It is the written Word of God.4. I want to read the Bible, but I find it difficult to understand the meaning of some of the things

written there

Class Activity: SEE

1. The class begins with a prayer through the reading of a Bible passage. The teacher may also read Psalm 34.2. After the prayer, the teacher greets good morning/afternoon to the class. He/She introduces the lesson about the Bible by first, analyzing the assignment given on the last meeting.

a. What unforgettable experience you had in your life would you like to tell and re-tell to others?

b. Would you like to tell the reason/s why it is the most unforgettable experience for you?

Processing:

1. The teacher will ask the students about their feelings evoked from the stories

How do you feel/ what kind of emotions come out when you recall those stories?What are the reasons why these stories give you that kind of feeling?

2. The teacher will lead the students in the introduction of the lesson by asking these questions:

What kind of stories inspires you with life?

3. The teacher will now present the lesson on the stories of the Bible

Key Concepts: DISCERNStories are important in the understanding of origins and the formation of an identity, individually

or as a group/nation. They contain the struggles, pains, hopes and joys encountered not only by an individual, but also that of a community. They evoke emotions that capture the imagination of those who hear them. Although some stories may not directly report some events that happened, they give an account of the experience that goes beyond the event itself. These stories point to the meaning of the events as interpreted by an individual in a community, or by the community itself, i.e., folklores.

A Way of Looking at the Bible

At the very core of the stories in the Bible, there lies God’s revelation of Himself and his loving plan for humankind. Another way of looking at/reading the stories in the Bible is through the eyes of the poor and the powerless/marginalized. This is how the Bible itself understands history; history is not focused mainly on important individuals of an ancient society, e.g., Saul, David, Solomon, the kings and queens, high priests, warriors and officials. It is also about family stories those “at the bottom”. It is their family stories of births and deaths, of marriages and migrations, of the hopes and fears as well as conflicts of individuals and groups. The struggles and conflicts touch and affect their daily lives. It is the poor and

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the powerless, those who have been mostly neglected, who compose the greater majority of Israel, the people of the Bible particularly the Old Testament

The central story of the Exodus from Egypt points at the story of those who were at the very bottom of Egyptian society, treated as non – persons in the greatest empire during that time. It is the story of a small group of slaves, their suffering, poverty, and struggle; which later Israelites saw as the central moment and source that gave meaning and purpose to their life as a people. Their liberation from slavery and oppression, and their journey to a new land offered new opportunities for hope and freedom. The God, whom they encountered in that experience, the One whom described that made their liberation and new beginning possible, was the One who gave them new reasons for hope.

Then the Lord said, “I have observed the misery of my people who are in Egypt; I have heard their cry on account of their taskmasters. Indeed, I know their sufferings, and I have come down to deliver them from the Egyptians, and to bring them out of that land to a good and broad land, a land flowing with milk and honey… The cry of the Israelites has come to me; I have also seen how the Egyptians oppress them. So come, I will send you to Pharaoh to bring my people, the Israelites, out of Egypt.” (Ex. 3: 7 – 10)

The Exodus story or their “foundational story” expresses this growing consciousness of a God who stands in solidarity, defends and acts on behalf of the poor, the powerless, those on the margins, who are seemingly at the mercy of the “decision-makers” of the world. This God saves and liberates.

No wonder, those who also find themselves “at the bottom” can experience and express such similarity and see through the meaning and power the pages of the Bible hold. 62

“The Lord hears the cry of the poor…”Psalm. 34

Ehyeh Ahser Ehyeh

A bush is burning in the wilderness, but is not consumed. In respect for the presence of the holy, Moses removes his sandals. From the bush, he hears words of divine compassion for people who are enslaved, and feels challenged to partner this God of the Hebrewsin winning their release. When Moses asked God for a self-identifying name, it is graciously given “Ehyeh Ahser Ehyeh” safeguarded in the sacred tetragrammaton YHWH.

(insert: Illustration)The name itself renders an enduring meaning. It does not only signify a God who brings whatever

exists and whatever occurs in history. This God is the God of people, He makes them as partners with whom God could deal on equal terms. The name also means an effective explanation on the character of God: “I will be with you” or “I am solidarity with you”. In a contextual interpretation, it also means “hindi kita iiwanan, hindi kita pababayaan”

Like any ancient people, the Hebrews (the name for the Semitic people in ancient Israel, which later called Israelites) identify the reality in its simplicity and naturally as it is. For them, YHWH is the God of Israel, the Lord of history. He is not one of the common deities of the ancient people, whose images and statues are placed in temples and are not concerned with the affairs of humanity. YHWH is the God who is involved in the lives of people especially the poor, and this involvement of God in peoples’ lives endures through generations.63

62Anthony Ceresko, O.S.F.S., Introduction to the Old Testament: A Liberation Perspective, (Quezon City: Claretian Publications, 2001), 11 -12

63 Dr. Emmanuel S. de Guzman, Unpublished notes in Fundamental Dogmatic Theology, St. Vincent School of Theology, 3 - 4

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The Covenant

The interpretative model of the covenant expresses and explains the relationship between God and humanity. YHWH is like a great king who desires nothing less but humanity’s total well – being (Kaginhawahan). A covenant is like a treaty that seals and bonds a relationship – it entails obedience and service. In the biblical sense, the covenant is a concrete manifestation of commitment to be true and faithful to each other – more than obedience and service, but love and fidelity.

“I will be your God, and you will be my people.”( cf, Exodus 6: 7, Song of Songs 7: 11, Tobit 7: 11)

A crucial element is the belief that God is faithful to His promise, He works within history and shows that he will conquer evil, i.e., suffering, injustice, oppression. Revelation is the story of the mighty acts of a God who remains faithful in spite of the humans’ lack of trust. The Hebrews see more beyond the aspects of protection and submission and appropriate the elements of faithfulness. It is within this covenant that Israel understood its identity and mission. The response consists of acting justly, loving tenderly, and walking humbly with God. Israel’s mission is to proclaim a God who cares decisively for His people, and so, humans too must care decisively for the total well-being of people.64

What is the Bible?

Great nations keep a record of their achievements, progress, and success stories, as well as failures. They learn from the experiences of their ancestors. The Bible is the record of God’s search for humanity. The Bible is also the record of humanity’s search for God, a report on the slow, agonizing, and upward quest from primitive origins to highly developed monotheism (belief in one God). The Jewish people, the people of Israel, told the stories of God’s action for them in historical events. Not so much as a historical book, the Bible is the record of a believing community’s reflection of their experience of this God of history, and their response to that experience. The record dominates the interpretation that the Jewish people put out in their historical past, their search of their identity and mission, and their establishment in becoming the people of God. The Old Testament is the testimony of this journey of a people who formerly lived a nomadic existence, then becoming a great nation; with God accompanying them through their rise and fall, failures and successes. This search culminates in the New Testament, where the claim is made that God has no desired fellowship with man that finally he has not just sent emissaries or ambassadors or prophets or representatives. In Jesus Christ, He has come himself. It is the “God News” to man. The Bible is not only how God sought His people in the past; it is also a means by which He seeks us out today. It is not just part of the dead past, it is also part of the living present. The experiences of the Biblical characters basically are our experiences. They ask the same questions we also ask today:

- If man dies, shall he live again? (Job 14: 14)- What do you think of the Christ? (Mt. 22:22)- Who are you, Lord? (Acts 9:5)- What shall I do Lord? (Acts 22:10)- Why does the way of the wicked prosper? (Jer. 12:1)- Why are you cast down, O my soul? (Ps. 42:5)

The answers did not come to them easy. They have to undergo trials as seen in their history. The same answers do not come to us from reading the Bible alone but also from the rough and tumble of life.

64 De Guzman

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That’s how we discover how right the Bible answers are. It is not only in questions and answers that we find God seeking us in the Bible. God Himself comes to us alive, and speaks of the Bible as “the word of God”. This does not mean that God’s words are recorded in the bible from a tape recorder and then transcribed the message on paper. For, as we shall see, “God speaks to people”, not so much through statements but more so through His creative activity. The supreme revelation of His “Word” is through the “event of Jesus Christ”, in His life, death and resurrection-the “word made flesh.

How the Bible was written and became one book?

When we look at a Bible on a bookshelf we see a thick book, with as many pages as a dictionary .But once we take it down we can see that it is not all like a dictionary. The Bible is made up of a whole collection of books-seventy-three books of them all. Some of these are quite long, some very ancient. This contains history, poetry, philosophy, hymns, and even personal letters and sermon. The Bible is divided into two major sections - - Old Testament and the New Testament. The Bible is a collection of 73 sacred books. It is divided into two testaments – the word testament is also used to mean “covenant” or “agreement”.

Books of the Bible

The word ”BIBLE” comes from the Greek word “BIBLIA” meaning a collection of many books. It is a collection of ancient sacred writings about God (Yahweh) and His dealing with his people.

Two Main Parts of the Bible or Sacred Scriptures:

1. Old Testament – are stories about the ancient and venerable agreement between God and his people. It deals with how God chose to reveal Himself to and through a people, and further how He prepared this chosen people to receive the redeemer or the messiah.

2. New Testament - are stories and teaching about the New agreement between God and man based on the life and teaching of Jesus. It deals with the life, passion, death and resurrection of Jesus Christ and establishment of his Church.

The bible has a total of 73 books, 46 books are belonging to the Old Testament and 27 books

belonging to the New Testament. The word “TESTAMENT” is a transaction of the Greek word “DIATHEKE” which is a Greek translation of the Hebrew word “BERITH” meaning AGREEMENT or COVENANT.

The Four Divisions of the Old Testament:

1. PENTATEUCH or The Five Books of Moses The Pentateuch enjoys particular prestige among the Jews as the Law or Torah – the complete expression of God’s will in their regard. It is more than a body of the legal doctrine, even through such material occupies many chapters for it contains the story of creation and of the formation of the Chosen People of the God. It also gives a number of rules of conduct for the people of God.

2. The Historical Books. These books give general history of Israel. They tells us of the conquest of the PROMISED LAND – Canaan, the development of the kingdom of Israel as an ancient world power under the reign of King David and Solomon, and the divided kingdom of Israel and Judah, the destruction

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of these kingdoms, followed by the captivity and Babylonian exile, and finally the return and the attempt to rebuild Jerusalem and the temple of its glory.

These historical books introduce to us the different leaders the Jews had known throughout its long history. Furthermore, these books showed that unfaithfulness to God could lead to the destruction of the nation.

3. The Wisdom Books The chief purpose of these books is instruction. The Wisdom literature of the Bible is the first of the movement of the ancient oriental people – to gather, preserve, and express the results of human experience as an aid toward understanding and solving the problems of human life.

Simple sayings full of wisdom abound in these books. Through they were written many centuries ago, they are words to live by even for people of today.

The Wisdom books also contain beautiful prayers called Psalms. Psalms praise the greatness and goodness of God; express the gratitude and love of man for God. They also speak of man’s fear ad anxieties, and of his need to put his trust in God’s care and power.

4. The Prophetic Books The Prophetic books bear the name of the four major and twelve Minor Prophets besides Lamentations and Baruch. These books together eith the oral preaching of the Prophets were the results of the institution of Prophetism – a succession of Israelites, chosen and appointed by God to be a prophet, received a divine message and transmitted them to the people in his name (Det. 18: 15-20).

It should be noted that a prophet in Israel is not a person who specifically foretells the future, or a seer, but one who speaks in God’s name, acts as God’s messenger and is usually rejected and persecuted. In content, the literary genre of the prophecy uses warming and threat besides exhortation and

promise to declare God’s name in events of the near distant future.65

The Five Divisions of the New Testament:

1. The Gospels

The word Gospel is derived from the Greek “Euangelion”, which mean “Good News”. In the Old Testament, the Hebrew people used this term as an expression to announce victory, death of an enemy, the salvation of Israel, the return of an exiled people to the promised land. Such news brings consolation, forgiveness for sins, and the return of God’s presence to Zion. Let us take the prophet Isaiah as an example:

“Comfort, comfort my people, says your God. Speak tenderly to Jerusalem, and cry to her that her warfare is over, that her sins are forgiven… (Isaiah 40:1-2).

This prophetic message was fulfilled in the person and mission of Jesus. He himself is both the Good News and the announcer of the Good News. His coming to the world is the fulfillment of the prophecies concerning the Messiah. Let us read the passage taken from the Gospel according to Luke:

65 Unpublished notes in Contemporary Approaches in Religious Education, De La Salle University

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“The spirit of the Lord is upon me, because he has anointed me to bring the good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord” (Luke 4:18,19).

There are four (4) canonical gospels found in the New Testament, each of these gospels present Jesus according to the theological and faith perspective of both the gospel writer, also called evangelists and the intended readers and hearers of the evangelists.

Mark is the earliest gospel….Matthew….Luke….John

2. The Acts of the Apostles

3. The Pauline Writings4. The Epistles5. Revelation

(More inputs to be added)

Learning to Pray and Live with the message of the Bible: ACT

We have seen how God cares for the total well-being of His people. As God’s people, we too should care for the total well-being of people. This should be seen in our treatment of one another, especially those neglected by society. How does our society reflect a people chosen by God to be his own? How can we build a just and humane society?

1. The teacher will lead the class to a small group Bible sharing (7 – 8 members each)2. Suggested Bible Passage can be taken from Psalm 34, Isaiah 61:1-2 or Luke 4:2-4, Isaiah

42:1-4, John 15:13, 3. It is suggested that the teacher provides a historical background or the context of the Bible

passage4. The procedure of the Bible sharing can be taken from “I Believe” p 152 – 157 or the teacher

may improvise; like a KrisKa Bible Sharing 5. An assignment will be done as a reflection paper about the group sharing

Activity:

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Learning to pray with the Bible66

The Bible: Power and Promise has printed a guide for “A Process for Studying and Praying the Bible” (Brian Singer-Towns, 102). This process can be completed in 20 – 30 minutes.

1. Start With reverence. Before you read or pray a Bible passage, show your reverence for the Bible in some way. A moment of silence and a prayer to the Holy Spirit for guidance can be a way to start.

2. Read with Imagination. Read the Bible passage reflectively. As you read, try to imagine the situation and all the characters described.

3. Reflect quietly. Whether alone or with a partner or group, take a few moments to sit quietly to think on what you have read. Do you feel attracted, or feel resistant to any part of it? What is the reason why you feel that way?

4. Take some time to reflect on the following questions (Cf. Mesters: Pre-Text and Context):

What literary form is used, and how does this affect its meaning? What were the cultural background and beliefs of the author’s audience and how do these affect the meaning of the passage? What message was the author trying to convey to the original audience? How does this passage’s message fit into the overall process of revelation contained in the Bible? How has the Church interpreted it over the years?

5. Apply to life. Take some time to reflect on the following additional questions:

What is God saying to me in this passage? Does God’s message affirm me, encourage me, and call me to change?

Bible study resources often have personal application questions that you can use for this step.

6. Pray about it. End your activity in prayer. Praise and thank God for the assurance of His compassionate guiding presence in your life and in this world. Trust your heart and the Spirit to lead you to the response that is right for you.

66 Lode Wostyn, I Believe: A Workbook for Theology 1, (Quezon City: Claretian Publications, 2001), 155 - 156

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MODULE IV: THE FULLNESS OF GOD’S LOVE STORY IN JESUS CHRIST( 6 weeks)

Lesson 8: HISTORICAL JESUS

Title Description: The Module Title brings us to the significant events in Jesus’ life – his birth and childhood days, his ministry, passion, and death on the cross - as reconstructed by bible scholars from the perspective of history using gospel texts as the major source for his biography, and non-biblical sources for the historical and cultural context in which he lived.

Objectives: At the end of this module the students...

1. Gain knowledge about the person Jesus from the point of view of history.2. Appreciate Jesus better as a person whose life has been totally committed to God’s will by going

to Mass every Sunday.3. Identify the relevance and impact of Jesus in their life. 4. Make a brief sketch of Jesus’ biography or express one’s feelings to Jesus artistically.

Learning Activities:

1. For Topics 1, 2 and 3a. Music Video presentation – “The Lamb” (7 minutes)

i. How can you begin a personal relationship with Jesus?1. Sharing 2. Interactive discussion3. Integration

b. Film Showing “an excerpt of the movie entitled Jesus” (15 minutes)

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i. What do you think, is Jesus a real person or a Myth? Is there any possibility that we can know the real Jesus? How?

1. Interactive Discussion2. Integration

2. For Topics 4a. Film viewing “excerpt on the movie The Color of The Cross?” 15 minutes

i. If Jesus will ask you this question “who do you say that I am?” what will you say?

1. Interactive Discussion2. Integration

Sub Topic:

1. Where to Begin?

2. Was Jesus a Factual Person?

3. What can we draw from the New Testament Documents?

4. Who do men say that the Son of Man is?

a. Historical Impacts

b. Ancient Documents

Media:

1. Print2. Film Showing (An excerpt of the movie entitled “Jesus”)-30 minutes3. A Music Video film entitled “The Lamb.”

Key Concept

The Historical JesusWhere to begin?Jürgen Moltmann, in his book “The Crucified” pages 82 – 111, suggested four possible starting points to study and know Jesus. These are the following questions;

1. First, is Jesus God? 2. Second, is Jesus Man?3. Third, are you he who is to come...? (Luke 7: 19)4. And the last one is who do you say that I am? (Matthew 16: 15)

The first two are rejected because it seems that we already have the full idea of what is to be “human” or to be “divine.” The third one is better compared to the first two questions because it comes out from the concrete, historical experiences of the Jewish people who are waiting for the coming of their liberator, the Messiah. However, it is tainted by false expectations of this Messiah which Jesus had to oppose in his public life (Read the Temptation of Jesus in the Wilderness, Matthew 4: 1 – 13, and the reflection of Elwood and Magdamo on three types of Messianism, Christ in the Philippine Context pages 87 – 90; and the summary of Juan Mateos’ reflection on the “Three Temptation of Jesus” by Rufina Barola Legaspi’s

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book Toward a New Life page 64). Juergen Moltmann suggested that the best starting point to understand Jesus is the fourth question, why? Because it is not just concrete and historical, it is also open to the future. Here we are not interrogating Jesus like the Sanhedrin of his time or like the disciples of John the Baptist but we, who are being interrogated by Jesus. In other words, the identity of Jesus cannot be found only through what had been revealed or unveiled to the twelve, but in the articulation or expression of our concrete and personal experience or knowledge of Jesus which in effect, is “liberation” of what is in each one of us. This will bring us to the many expressions of the face of Jesus in different context or historical situations. Like for example, in the movie “The Color of the Cross” Jesus was portrayed by a black African-American actor, because the director and the producer of the film wished to depict Jesus as liberator not only of the white people but also of the blacks. We Filipinos love so much the image of “Hesus Nazareno,” and we can say lot of things about “Hesus Nazareno” why, because we can identify ourselves so much to this Image of Jesus. Thus, in knowing Jesus we can’t separate the questions “who we are?” and “what we are?” In theology, it means that knowing Jesus is inseparable from Discipleship – to be a learner, a follower, a believer, a witness, a student of this Jesus. Like Martha and Mary, they both had different knowledge of and personal experience with Jesus.

Was Jesus a Factual Person?Before we go into the personhood of Jesus, let us first ask ourselves; was Jesus a Factual Person or a myth? In other words, did he really exist, or He was just a figment of imagination, inculcated into our consciousness, by a tiny group of Jewish separatists who wished to set up a new religion which was somewhat disagreeing if not diametrically opposed to Judaism? If Jesus did exist, then do we really have sufficient resources to establish strong evidences that Jesus without a single doubt existed?

Today, few scholars question Jesus' existence, but some enemies of Christianity are attempting to prove otherwise. The most recent one was the announcement made by Ellen Johnson, president of American Atheists, on CNN TV last April 14, 2005 on Larry King’s Program; she said, in effect, that there is no material evidence concerning the existence of Jesus Christ. That Jesus Christ and Christianity is a modern religion. And Jesus Christ is a collection from other gods, like Osiris, Mithras, who had the same beginnings, the same death as the mythological Jesus Christ.

Another one is the well known atheist and philosopher Bertrand Russell, in his famous book “Why I am not a Christian?,” once said, “Historically it is quite doubtful whether Christ ever existed at all, and if He did we do not know anything about Him, so that I am not concerned with the historical question, which is a very difficult one.”

Did Jesus Christ really walk on earth more that 2000 years ago? Historians believe that Jesus existed because of three primary reasons:

1. written documentation from early historians or from the New Testament writers2. historical impacts 3. other historical and archaeological evidences

Before, these were tough questions biblical scholars dealt with when they were still using the primitive way of interpreting and understand the Bible and considered the Bible as a book that came down from heaven on a rope or something. Now, because of the dawn of a new method, the historical-critical method, in interpreting the Bible, with the support of historical and archaeological evidences, biblical scholars like Raymond Brown, Leonard Foley, Joseph Fitzmayer, Herman Hendrickx, Wilfrid Harrington, Eugene La Verdiere, John Meier and Frederick Chiekowski; as well as contemporary world historians like Thomas Carlyle, Will Durant, H.G. Wells, and Jaroslav Pelikan, to name a few, can attest that Jesus indeed existed.

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What can we draw from the New Testament Documents?We cannot deny the fact that the bulk of resources on the Life story of Jesus can be found in the New Testament writings, most especially in the canonical gospels, namely Matthew, Mark, Luke and John, and of course from the letters of Paul. Thus, even though the Scholar and doubter John Dominic Crossan believes that less than 20 percent of what we read in the Gospels are original sayings of Jesus. No one can refute the truth that the New Testament Accounts are the best sources that we have for all time to have knowledge about Jesus. However, the purpose was not to write an accurate event of Jesus’ life but to present Jesus within the context of the New Testament writer’s faith experience and the faith experience of the early Christian communities within and outside Jerusalem after his death and the disciples’ account regarding his resurrection.

Nonetheless, with the help of Contemporary Biblical Scholars, a brief sketch of the Historical Jesus may run like this. That Jesus was a Palestinian Jew. He was born of a woman named Mary. Mary was married to Joseph, a carpenter. He lived in Nazareth, Galilee. He was born in the last days of Herod the Great that was around 9 to 4 BC. He started his ministry as itinerant preacher on the 15 th year of Tiberius Caesar as Emperor of Rome, that was around 28 AD (Luke 3: 1). He began preaching around Capernaum in Galilee during which Herod Antipas was the Tetrarch, the one who executed John the Baptist, Pontius Pilate was the governor (23 – 36 AD) and Caiaphas was the High Priest (18 – 36 AD). If we rely on John’s text on the many times that Jesus visited the temple to celebrate the Passover Festival, then we could say that Jesus preached within and outside Galilee for three consecutive years, however, Matthew, Luke and Mark narrated differently, instead of 3 Passovers, they just mentioned one.

As a full-blooded Palestinian rabbi, he was influenced by the religious, ethical and apocalyptic thinking of his time. Whatever, most of the times he disagreed with some Jewish authorities in the community, like the Pharisees, the Sadducees and others teachers of the land who professed to be interpreters of the Hebrew Scriptures for the people, in regards some malpractices in the Temple, the Mosaic Law and the observance of the Sabbath to name a few. He also convinced some ordinary folks to follow him; famous among them were Simon or Peter and his brother Andrew both were fishermen and lived by the seacoast of Capernaum; John and his brother James both were sons of Zebedee , they were fishermen too and partners of Peter and Andrew, besides John and Andrew were disciples of John the Baptist; Matthew was a tax collector and considered a publican by the people; James the brother of Matthew who was known to be a zealot and son of Alpheus; Philip who also came from Bethsaida like Peter and Andrew, and one of the first disciples of Jesus, he was instrumental in introducing Nathaniel (Bartholomew) to Jesus; Thomas also known as “the Twin”, nothing had been said about him in synoptic gospels, all information about him can be found only in John’s gospel; Simon the Zealot or otherwise known as Simon the Canaanites; Judas Thaddeus (Mk 3:18) or Lebbaeus (Mt 10:3), in Luke he was called Judas the brother of James; and the last one was Judas Iscariot, the one who betrayed Jesus.

His ministry eventually brought him to Jerusalem and about the time of the Passover, he was arrested with the connivance of Judas Iscariot. He was interrogated by some of the leaders in the Sanhedrin and charged of fabricated allegations. Then he was brought to Pontius Pilates, the Roman Prefect of Judea, was tortured, condemned to death and crucified outside the city, on that same day he was buried. He was buried in a borrowed tomb of Joseph of Arimathea.

Days later, on the first day of the week, his tomb was found empty. His followers later on reported that Jesus appeared to them alive in flesh. Paul in his first letter to the Corinthians chapter 15: 5 – 7 wrote the official witnesses who saw the resurrected Jesus; they were Cephas or Peter, the twelve, more than 500 disciples and James.

"Who do men say that the Son of man is?" – Matthew 16:13Historical Impacts

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The main difference between a myth and a real person is how he or she impacts history. For example, books have been written and movies produced about “Maria Makiling.” This character has become so famous that many Filipinos believe she was a real person. But historians who have searched for clues to her existence have been unable to discover any impact she has had on laws, ethics, or religion. A beautiful, enigmatic and powerful lady living in a huge mountain in Laguna should certainly have left its footprints on contemporary Philippine history. This lack of historical impact indicates “Maria Makiling” is simply mythical. The historian Thomas Carlyle said, “No great man lives in vain. The history of the world is but the biography of great men.” As Carlyle notes, it is real people, not myths, who impact history. As a real person, Jesus unlike “Maria Makiling” made tremendous impact to the life of many Filipinos.

During the first century, Israel and Rome were largely untouched by Jesus’ life. The average Roman citizen didn’t know he existed until many years after his death, Roman culture remained largely detached from his teaching for decades, and it would be several centuries before the persecution of Christians in the coliseum became a national pastime. The rest of the world had little if any knowledge of him. He didn’t write a book or change any laws. The Jewish leaders hoped to wipe out his memory, and it appeared they would succeed.

Today, however, ancient Rome lies in ruins. Caesar’s mighty legions and the splendour of Roman imperial power have faded into nothingness. Yet how is Jesus remembered today? What is his enduring influence?

Besides the New Testament Accounts, the impact of this man Jesus to the world can attest to his existence. Let us read the testimonies of some great personalities of the past starting with Mahatma Gandhi (the great soul), a twentieth century leader in India, a Hindu and was well known in a non-violent protest. He said “Jesus... a man who was completely innocent, offered himself as a sacrifice for the good of others, including his enemies and became the ransom of the world. It was a perfect act (Gandhi on Non Violence by Mahatma Gandhi, edited by Thomas Merton as quoted from The Amazing Bible Fact Book p.141).”

H.G. Wells, a late nineteenth to twentieth century author of ‘The Time Machine’ said, “I am an historian, I am not a believer but I must confess as a historian that this penniless preacher from Nazareth is irrevocably the very centre of history. Jesus Christ is easily the most dominant figure in all history (Vintage Jesus: Timeless Answers to Timely Questions by Mark Driscoll and Gerry Breashears as quoted from The Amazing Bible Fact Book p.141).”

Blaise Pascal, a 17th century physicist and mathematicians said “Jesus is the God whom we can approach without pride and before whom we can humble ourselves without despair (Pensees by Blaise Pascal as quoted from The Amazing Bible Fact Book p.141).

C. S. Lewis, a 20th century author and scholar, he wrote the famous “Screwtape Letters and Mere Christianity” said “you must make a choice. Either this man was, and is, the Son of God; or else a madman or something worse (Mere Christianity by C.S. Lewis as quoted from The Amazing Bible Fact Book p.141).”

A Jewish scholar Joseph Klausner wrote, “It is universally admitted … that Christ taught the purest and sublimest ethics … which throws the moral precepts and maxims of the wisest men of antiquity far into the shade.”

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The Historian Will Durant said of Jesus that “he lived and struggled unremittingly for ‘equal rights’; in modern times he would have been sent to Siberia. ‘He that is greatest among you, let him be your servant’—this is the inversion of all political wisdom, of all sanity.”

Besides,

More books have been written about Jesus than about any other person in history. Nations have used his words as the foundation of their governments. According to Durant, “The

triumph of Christ was the beginning of democracy.” His Sermon on the Mount, The Beatitudes, established a new paradigm in ethics and morals. Schools, hospitals, religious congregations, and humanitarian works have been founded in honor

of his name. The elevated role of women in any culture traces its roots back to Jesus. (Women in Jesus’ day

were considered second class citizens until his teaching was followed. Try to read the gospel of Luke.)

Slavery was abolished due to Jesus’ teaching that each human life is valuable and has dignity. In all Charismatic meetings here in the Philippines and in abroad former drug and alcohol

dependents, prostitutes, and others seeking purpose in life claim him as the explanation for their changed lives.

Two billion people call themselves Christians. While some are Christian in name only, others continue to impact our culture by teaching Jesus’ principles that all life is valuable and we are to love one another.

What more can we ask from this real person Jesus? What else do we expect from this man? The Muslims acknowledge him as a prophet. They believe that Jesus will return to earth before the final judgement, to conquer the evil one and to usher in the reign of “shalom.” The Neo-Marxists are now interested to his Social Teachings. Hindus accept his divinity. And Christians believe that he is the Son of God, truly human and divine.

Amazingly, Jesus made all of this impact as a result of just a three-year period of public ministry. If Jesus didn’t exist, one must wonder how a myth could so change history. When world historian H. G. Wells was asked who has left the greatest legacy on history, he replied, “By this test Jesus stands first.”

Ancient Documents There are some early historians and teachers like Tacitus, Suetonius, Pliny the Younger, Lucian of Samosata and Flavius Josephus who give accounts indirectly on the existence of Jesus because of what they observed from the religious practices of the followers of this itinerant preacher. Although they are very few, they are also significant materials to prove the existence of Jesus and in the process will assist us to know and understand Jesus. The following facts about Jesus were written by early non-Christian sources:

Jesus was from Nazareth. Jesus lived a wise and virtuous life. Jesus was crucified in Palestine under Pontius Pilate during the reign of Tiberius Caesar at

Passover time, being considered the Jewish king. Jesus was believed by his disciples to have died and risen from the dead three days later. Jesus’ enemies acknowledged that he performed unusual feats they called “sorcery.” Jesus’ small band of disciples multiplied rapidly, spreading as far as Rome. Jesus’ disciples denied polytheism, lived moral lives, and worshiped Christ as God.

Theologian Norman Geisler said “This general outline is perfectly congruent with that of the New Testament.”

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All of these independent accounts speak of a real man who matches up well with the Jesus in the Gospels. Encyclopaedia Britannica cites these various accounts of Jesus’ life as convincing proof of his existence. It states “These independent accounts prove that in ancient times even the opponents of Christianity never doubted the historicity of Jesus.”

Finally, perhaps the most convincing historical evidence that Jesus existed was the rapid rise of Christianity. How can it be explained without Christ? How could this group of fishermen and other workingmen invent Jesus in a very short year? Durant answered his own question—did Christ exist?—with the following conclusion:

“That a few simple men should in one generation have invented so powerful and appealing a personality, so lofty an ethic and so inspiring a vision of human brotherhood, would be a miracle far more incredible than any recorded in the Gospels. After two centuries of Higher Criticism the outlines of the life, character, and teaching of Christ, remain reasonably clear, and constitute the most fascinating feature in the history of Western man.”

Test:

1. Objective Type

2. Puzzle Type

Assignment:

1. Make a reflection paper on “how I can begin a personal relationship with Jesus?”

2. Jesus will apply for a work and he needs a bio-data, your assignment is to make comprehensive curriculum vitae for Jesus.

3. Express your feelings to Jesus using your artistic imagination through a poem, a song, or a podcast.

References: with additionals to follow

Badia, Leonard Jesus: Introducing His Life and Teaching

Brown, Raymond An Adult Christ at Christmas

Brown, Raymond An Introduction to the New Testament Christology

Brown, Raymond A Coming Christ at Christmas

Brown, Raymond A Crucified Christ in Holy Week

Brown, Raymond A Risen Christ inEastertime

Chiekowski, Frederick The Beginnings of the Church

Cook, Michael The Jesus of FaithElwood, Douglas & Magdamo, Christ in the Philippine Context

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Patricia

Foley, Leonard Believing in Jesus

Fitzmayer, Joseph A Christological Catechism

Harrington, Wilfrid Mark

Hendrickx, Herman From One Jesus to Four Gospels

Hodgson, Peter Jesus: Word and Presence

Klausner, Joseph Jesus of Nazareth

Komonchak, Joseph etc... The New Dictionary of Theology

La Verdiere Eugene Luke

Legaspi, Rufina Barola Towards A New Life

Loewe, William An Introduction to Christology

Marave, Lydia Paola Christ the Word: Center of Salvation History

Mckenzie, John L. Dictionary of the Bible

McPolin, James John

Meier, John Matthew

Pannenberg, Wolfhart Jesus: God and Man

Schoonenberg, Piet The Christ

Senior, Donald Jesus: A Gospel Portrait

Tagle, Luis Antonio It is the Lord

Villote, Ruben My XTH Hour

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Lesson 9: Kingdom of God: Jesus’ Message of “Ginhawa”

Objectives: At the end of the module, the students are expected to:

1. Describe Jesus’ perspective of the Kingdom 2. Present the kingdom of God as a Message of Ginhawa to all.3. Translate the meaning of God’s Kaginhawaan in their life by becoming a Ginhawa-bringer

to others.

Student’s Initial Ideas About the Lesson

The teacher will ask the students what is their idea of “Salvation”, “Kingdom of God” and “Kingdom of Heaven”

1. Heaven is a place we go after we die

2. Salvation is a reward for good people, punishment for bad people

3. Kingdom of God is a perfect world

4. Kingdom of God is where God dwells

5. Salvation is freedom from sin and evil

6. When my soul enters heaven

7. Kingdom of God comes when the world ends (rapture, tribulation, judgment day)

See: Class Activity

Role Playing

1. Divide the class into several groups. Each group will role-play for one-minute preaching on the kingdom of God that will be delivered to the class.

2. The class notes down in an Oslo paper key words used by the group describing the kingdom.3. The key words will be posted on the board can become material for discussion.

(This exercise was taken from “Believing unto Discipleship: Jesus of Nazareth: A Workbook for Theology 2” edited by Lode Wostyn, p.73)

Materials Needed:1. Bible2. Oslo Paper, colored pens

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3. Background Music

DISCERN: Processing

The teacher will process the groups’ presentation by asking these questions:

1. How did you arrive at this understanding about “heaven”, “salvation” and/or “kingdom of God”?2. What are the reasons why “heaven”, kingdom of God”, or “salvation” have been related to “afterlife” or “after death”?3. Do you think “heaven”, “salvation” and “Kingdom of God” are only related or focused with the “afterlife”, “end of the world” or the “spiritual”? Why?

KEY CONCEPTS

In our present context, Salvation is translated as “Ginhawa”. Let us take a look at the different cultural and religious perspectives of “Ginhawa” as it is related to one’s salvation:

For the Tagalog and Visayan peoples of the Philippines, Ginhawa is related to life. When this Ginhawa is cut of, so also is life. Death separates the Ginhawa. Ginhawa is also conneted to one’s abdominal area. When a person is hungry or sick, he/she experiences dusa or hirap (suffering). For the common Filipino, Ginhawa means rice and fish on the table, when one works with dignity and respect. Ginhawa can also be realized when a community exercises bayanihan, damayan, and tulungan (solidarity) as a response against the kanya-kanya (to each his own) attitude.

Asian religious perspectives particularly, Hinduism, Buddhism, Islam and Taoism have their respective concepts or ideas about Ginhawa.

Hindus believe that salvation can only be attained through devotion, good works, meditation and self-control. This is called Moksha, when an enlightened human being is freed from the cycle of life-and-death (the endless cycle of death and reincarnation) and comes into a state of completeness. He/she then becomes one with God.67

For the Buddhist, suffering is caused by worldly cravings or desires. This can only end by eliminating his/her own desires by practicing the eight-fold path (see previous lesson) to attain Nirvana or Eternal Bliss.

Islamic faith teaches that he/she earns salvation first by making his/her good deeds weigh more than the bad. When a person is in hell, he/she will face another judgment. There, when his/her good deeds weigh more than the bad, he/she will eventually go to paradise. One can enter directly to paradise only when he/she dies a martyr(Surah 19:67-68, 71,72)68 Allah can also redeem those in hell only when they have done sufficient good deeds from hell.69

Taoism is a Chinese philososphy that believes in an integrated concept of hell, heaven and birth.Its focus is the life here and now rather than the life after death. Salvation for Taoism is a matter of participation of the eternal return of the natural world, a yielding to chaos followed by spontaneous creation in a never

67 http://www.evangelical.us/hinduism.html68 http://www. Eangelical.us/islam.html69 Ibid.

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ending cycle. For Taoism salvation is not an escape from this world; rather, it is to become perfectly align with the natural world and with the cosmic forces that sustain it. 70

The Judeo-Christian perspective of “Kingdom of God” and “Ginhawa”

The center of Jesus’ ministry is the Kingdom of God as stated in the Gospel of Mark 1. 14-15. “Jesus came to Galilee proclaiming the gospel of God: This is the time of fulfillment. The Kingdom of God is at hand. Repent and believe in the gospel.” He proposes the kingdom to his listeners and He is pleased to describe it in many ways accessible to the comprehension of all: the joy to belong to this kingdom as one perceives in Jesus’ very being, sayings and acting.

For Jesus, the Kingdom of God is a dynamic symbol of God’s active presence among His people grounded from the Old Testament (Ehyeh Aser Eyeh), an expression of the people’s hope for Yahweh’s presence. This hope was eschatological, that is, something that is already present but yet fully realized. (cf. CFC 481).

This means that God’s presence is an on-going process and ever-present. In Jesus’ public ministry, he presents the Kingdom of God as:

1. A reality that embraces all the blessings of salvation, a salvation of God’s active presence within people’s daily life.2. A truth that liberates them from the enslaving power of evil.3. A way to love and serve our fellowmen. (cf. CFC 481).

Let us see how Jesus in his own life and public ministry became the revealer of the Kingdom of God and brought “Ginhawa” to his people.

A. Jesus as the Proclaimer and the Evangelizer

Jesus, the One sent by the Father, announces above all the Kingdom of God, the aim of his mission: “for

this purpose I have been sent” (Lk. 4,43)

Essential elements of Proclamation:

a. Word: Christ accomplished this proclamation of the Kingdom of God through the untiring, a unique word and “a new doctrine taught with authority.” In fact his listeners were astonished by his teaching and by the word uttered from His mouth. His words unveil the secret of God, His plan and His promises change the heart of man and woman and their destiny.

b. Service- Jesus at the beginning of His Ministry proclaims that He is sent to announce to the poor glad tidings (cf Lk. 4, 18). To those who are victim of rejection and are marginalized, Jesus makes them experience liberation by being with them, treating them as equal as friends, making them feel that they are loved by God and revealing to them his great tenderness towards the needy and sinners.

c. Testimony- Christ whose mission we continue is the testimony par excellence. The testimony to which the world is more sensible is to give attention to the person and that of charity toward the poor and the lowly and to those who suffer.

d. Conversion- the aim of Jesus’ proclamation of the Kingdom is Conversion. The problem of injustice and exploitation cannot ultimately be resolved except through genuine spiritual conversion. Such a conversion would necessarily entail:

1. Changing the evil desires of our hearts;

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2. Reforming our social relationships;3. Reforming our attitudes and the social structures we create to reinforce our attitudes.

For example, our all-consuming desire for profit and the thirst for power (cf. CFC 1172; PCP II 270).

B. Jesus as Ginhawa-Bringer

1. Jesus as a Person of Compassion “May Malasakit” 2. Healing Ministry3. Table-Fellowship4. Renewal of Society5. Commitment to the Service of Life

C. Jesus as a Teacher of Transformative WisdomD. Jesus as an Initiator of a Renewal MovementE. Jesus as ProphetF.

A. Jesus and the kingdom of GodThe central theme of the preaching of Christ Himself was the coming of the promised kingdom of

God. This is so true that we can say that the gospel of the kingdom is simply Christ’s gospel. Saint Thomas, in a rather unusually harsh tone, says: “It is stupid to say that the Gospel of Christ is not the Gospel of the kingdom.” The highly precise theological description of Yves Congar deserves to be quoted. “The kingdom will be an order of things in which man and creation will be conformed to the will of God.” It has a more active than substantive meaning. It expresses God’s concrete exercise of power. It can, however, also express the fact that God is always King.

Earthly progress must be carefully distinguished from the growth of Christ’s kingsdom (Gaudium et Spes 39). Earthly progress and growth of the kingdom of God are two planes which are not opposed to one another because they are part of a single divine plan and ordered to a single goal which is the perfected kingdom of God. Humanity’s earthly service makes ready the material of the heavenly kingdom (Gaidium et Spes 38).

The kingdom of God is not heaven. Otherwise, religion is the opium of the people. The analysis of Karl Marx clearly points out the danger of faith being separated from the concrete issues of society like poverty, corruption and injustice. The kingdom of God can not be equated with the institutional church. One can enter the kingdom of God without being a member of a particular church.

Jesus did not invent the idea of the kingdom of God. The notion was already in the Hebrew Bible. Jesus echoes Isaiah’s dream of the kingdom. The kingdom of God is a new world. For Jesus and his contemporaries, the kingdom is synonymous with salvation. Salvation did not mean escaping earth and going to heaven. Salvation as used in the old testament refers to God’s will, which seeks the highest possible good of the human person in God. The biblical understanding includes the physical, spiritual and emotional well being of a person. Behind Jesus’ idea of the kingdom is an experience of God. The kingdom is a message about God relating graciously (nagmamagandang-loob) with his people. God is concernec with people (makatao).

B. The Kingdom of God as a Gift

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Jesus proclaimed this kingdom as a gift. All are invited to the kingdom on no merit of theirs (Matthew 22:1-10). It is a gift of salvation. The kingdom is an offer of pardon to sinners (Luke 15). It is a banquet, a table-fellowship and eternal life. The kingdom belongs to the poor and lowly. This refers to those who have accepted it with humble hearts.

though the kingdom is a gift from God, we must receive it actively. Jesus spoke about conversion. “repent and believe in the good news” (Mark 1:15). Jesus call out. He expects a person to change his/her ways for the better. We must have a change of heart and mind, mend our ways and return to God. But he did not think that our entry into the kingdom depends solely on what we can do with our life. We must seek the kingdom of God and His justice as the supreme priority (Matthew 6:33). But conversion itself is a gift from God. Conversion is a response to God’s graciousness. It is a result rather than a pre-condition.

Since the kingdom is a gift, is it also not a task? In a sense, the kingdom is also a task. There is something we have to do. We must prepared to give up everything that might compromise this pursuit of the kingdom (Luke 9:57-62).

It demands our vigilance and use of talents (Matthew 25:1-30). Yet what we do is encompassed by God’s gracious and transforming presence.

B. The content of Jesus’ preaching on the Kingdom: Basic characteristics

1. The Kingdom as Eschatological: Kingdom of God is at hand- Refers to the teaching concerning the end of the world. Mark 1, 14-15 indicates that with

Jesus’ waiting has come to an end. His programmatic proclamation, the time is fulfilled, and the Kingdom of God is at hand requires from each one to Repent.

2. Apocalyptic: the Kingdom will Come- This view the world as being disfigured by evil and so they looked for a new order to be

brought about by the coming of the Kingdom in Jesus as presented by Mark. Jesus entire mission: to destroy the Kingdom of evil.

C. The Language Used in the Proclamation of the Kingdom: Parables

Parables are the most characteristics form of Jesus’ way of speaking about the Kingdom. They are Jesus own method and most appropriate means of understanding of the Kingdom of God.

1. Meaning: A[arable is a story that conveys a lesson, so that the parable has a double meaning, the story and the lesson; the purpose of the parable is to effect a change in the hearer, to lead to decision or action; and the lesson always is religious or moral.

2. Characteristic: The parables begin within the everyday life of people. The characters and settings are familiar; they could be anyone and anywhere. They simply convey what most people do in similar situations. The ordinariness of these narratives means that the hearers identify with these people to become part of the narrative.

D. The Lord’s Prayer: The Summary of Jesus’ Preaching about the Kingdom

Known to be the clearest and richest summary of Jesus’ proclamation is no other than the most common prayer: The Lord’s Prayer or the “Our Father”.

1. The Address: “Abba” Father. God reveals Himself as the father by acts of saving power in the history of his people. Jesus came to lead us into a relationship with God that would be most adequately expressed with the word, “Abba“. This is the “new relationship” which opens the door to God’s Kingdom.

2. The Two “Thou Petitions“

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a. Hallowed Be Thy Nameb. Thy Kingdom Come

3. The Two “We Petitions”a. Our Bread for Tomorrow Give Us Todayb. And forgive us our Debts as we also herewith Forgive our Debtors.

4. The Conclusion: “And Let us not Succumb to Temptation”

Lesson 10: A Call to Discipleship Introduction:We have learned lots of thing about Jesus. Some are already known to us while others seem to be new knowledge. This Jesus was introduced to us even from our early childhood either by our parents, grandparents, aunties, uncles and teachers and perhaps even by our friends. Jesus was either portrayed as a loving person, a reliable friend, a magician who can make day turn into night, a policeman who will arrest you if you will not sleep, a typical threat “lagot ka kay Jesus pag di ka natulog” and so on and so forth.However, it is important that we come to know Jesus in the context of disciplined study such as Theology and in the context of our basic human experience as a member of our families, with our friends, organizations, church and also as a student of Adamson.Saint Vincent de Paul revolutionized our understanding of Jesus. He brought Jesus from the pedestal of the rich and famous to the people on the street, the oppressed, the so called “eye sore of society” and socio-economically marginalized people. St. Vincent made the rich took the challenge of bringing Jesus

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to the poor people by bridging the gap between them through acts of charity. Truly, one cannot be a Vincentian without making the first step of loving the poor not just in words but in real action.While Jesus was introduced to us in our study in several ways, it is important that we realized that Jesus as a pure theoretical concept is a dead Jesus. It is more important that we know Jesus not only in mind but in our hearts and put this Jesus in concrete action.SEEBiblical history is full of stories of discipleship. Read how Jesus described what it meant to be a disciple… "Then he called the crowd to him along with his disciples and said: 'If anyone would come after me, he must deny himself and take up his cross and follow me. For whoever wants to save his life will lose it, but whoever loses his life for me and for the gospel will save it. What good is it for a man to gain the whole world, yet forfeit his soul? Or what can a man give in exchange for his soul? If anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will be ashamed of him when he comes in his Father's glory with the holy angels'" (Mark 8:34-38).

Jesus told it like it is. There is a cost and there is a prize to be one of His disciples. Saul of Tarsus and a Pharisee, who persecuted Christians, was converted to Christianity on the road to Damascus where he had a blinding encounter with the risen Christ. He was transformed into Paul the apostle and became an ambassador of Jesus to the Gentiles. Paul taught that the more a person thinks on good things, the better person he would be. Conversely, the more he dwells on immoral things, the more immoral a person would become. He preached that if something did not have praiseworthy qualities, the Lord's people should not think on it at all. A wonderful transformation of character is created by thinking on godly things which have wisdom and depth of instruction. Paul’s ministry was not easy - He was imprisoned twice in Roman jails and he was persecuted by the Jews and the Pharisees because he ministered to the hated Gentiles. Even though Paul suffered for his beliefs, he remained the one person, apart from Jesus Himself who shaped the history of Christianity. That is a true mark of a true disciple.What is a disciple?This term is commonly applied to one who is learning any art or science from one distinguished by his accomplishments. Though derived from the Latin discipulus, the English name conveys a meaning somewhat narrower than its Latin equivalent: disciple is opposed to master, as scholar to teacher, whilst both disciple and scholar are included under the Latin discipulus. In the English versions of the Old Testament the word disciple occurs only once (Isaiah 8:16); but the idea it conveys is to be met with in several other passages, as, for instance, when the Sacred Writer speaks of the "sons" of the Prophets (2 Kings 2:7); the same seems, likewise, to be the meaning of the terms children and son in the Sapiential books (e.g. Proverbs 4:1, 10; etc.). Much more frequently does the New Testament use the word disciple in the sense of pupil, adherent, one who continues in the Master's word (John 8:31). So we read disciples of Moses (John 9:28), of the Pharisees (Matthew 22:16; Mark 2:18; Luke 5:33) of John the Baptist (Matthew 9:14; Luke 7:18; John 3:25) These, however, are only incidental applications, for the word is almost exclusively used of the Disciples of Jesus. In the Four Gospels it is most especially applied to the Apostles or the "twelve disciples" (Matthew 10:1; 11:1; 20:17; 26:20; 28:16, A disciple is also synonymous to believer (Matthew 10:42; 27:57; John 4:1; 9:27, 28; etc.). In the Acts of the Apostles the name disciple is exclusively used to designate the converts, the believers, both men and women (6:1, 2, 7; 9:1, 10, 19; etc.; in reference to the latter connotation see in particular 9:36) even such as were only imperfectly instructed, like those found by St. Paul at Ephesus (Acts 19:1-5)What it takes to be a disciple?There are distinct characteristics that describe Christ disciples. It is imperative that in becoming His disciple one must be able to carry his/her cross and follow Him. In the experience of Saint Paul, his being a disciple requires conversion and repentance. Necessarily, one has to be believer and like a child must be obedient to the Father. At the same time, one must turn away from sins and wicked ways to become a true disciple.

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It takes personal commitment (2 Cor 4:8-11), amidst troubles in the world, country, church and in our family and personal life. With so much technology and noise around that keeps us away from Jesus. It is important that we stay in the right path of life. We need to be able to overcome all the trials and stay committed with Jesus even if we face contradiction and opposition.

A disciple must live a life consecrated to Jesus (Romans 12:1-2) A life that is not pleasing to God is not worth living. The truth remains that the purpose of our life is to be reunited with God. Our journey on earth is truly long and bumpy. There are instances the we fall and get lost. There exist so much distractions and empty promises not just from enemies but even from people whom we trust and close to our hearts. With this it is important that we remain pleasing to God. Finally, being a disciple is not a short term role or assignment or job. It is equally important that aside from our commitment and consecration/dedication we need to have an outlook of eternity (Colosians 1:24). While living at the present and our past, we must never be captured by these and instead look forward and focus on eternity that is the promised of Christ to those who live a life according to His new teachings.

DISCERNLike Christ, all of us are called by Baptism to share in the threefold function. That is Priestly, kingly and prophetic. (functions of sanctifying, teaching and governing) We need to understand that being a priest is not confined only to the clergy, evangelization is only for missionaries and church governance falls within the domain of the bishops. We must recognize the fact that Christ called His disciples to become apostles to sanctify, teach and govern. By discipleship we mean becoming a true blooded believer and follower of Jesus eventually becoming an apostle sharing His functions of becoming another Christ to the world, country, campus, family, friends and the poorest of the poor.With world turning upside down where fashion, fame, money and being “in” in the society is the primary focus and concern of every effort, we can just simply deduced that indeed a call to discipleship is “OP” (out place) now. We are experiencing a culture of dis-orientation. Nowadays, we tend to become more and more materialistic, being slaves of technologies such as “sms” also known as text messaging. Some even goes to the extent of swallowing their very dignity and pride by engaging into prostitution using excuses other than simply for money sake.Aside from disorientation, we are heading to a culture of deception or “make believe” we tend to cater and put our trust on various commercial endorsements in spite of the fact that these are purely for purposes of making us believe and capture us to buy. Deception is an art where the world is promising so much than it can truly bring. Like illegal drugs, alcohol, cigarettes who offer such “feeling” of temporary “comfort”, “joy”, and “state of ecstasy” a sense of freedom from pain, hurt, frustration, tense and so on. But, only to realize that it does harm more than good to us.Whenever, we thought that by cheating our examinations is the surest way not to repeat. Each time we opt not to attend our class for “gimmick”, when we try to ask our mom and dad for money claiming it’s for our school project while it is not. We only show how far we are from Jesus. He who is far from Him cannot obviously be a disciple. He who wishes to stay without Christ and in the wrong path of life cannot be His disciple for conversion and repentance is a pre-requisite to discipleship.Therefore, it is important that when we deal and put our trust, we only do that with fellows who has a traits of being a disciple. For only those who are in Him deserves our trust and those who are apart from Him we must be wary.The ChallengeLiving a life that is worth living is what we all aspire and dream of. This life is no other than living a life responsibly in all aspects. As Christ made true of his promised of giving up himself for our salvation, we

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too is being called to make true the promises we made from the time of our baptism and continue to renew every Easter Sunday. Christ Salvific mission must continue not only for us but also for others.The priest and ministers of the church cannot do it alone. It is for this reason that we must embrace the cross and be an active part of the priestly, kingly and prophetic functions of Jesus. We do not need to be in the altar to sanctify, teach and govern. Our day to day simple way of dealing with others is the best chance and opportunity for us to become a disciple.In the process, we may be considered as “OP” like Saint Paul he endures the hardships and sufferings for the sake of Christ. Like Saint Vincent he too embraces the poorest of the poor for Christ sake.

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