SAMARIA-CURSILLO - DIOCESE OF MARBEL

GOAL OF THE CONDUCTION AND OBJECTIVES OF THE 13 ROLLOS

General Goal of the Conduction: To transform individuals into a well-informed, formed, and evangelized persons so that they, too, would become evangelizers and thus help in transforming society into a God-centered society and our sinful structures into grace-filled structures.

3 PILLARS OF TRUTH

1.       Truth about Man (Human Dignity)

2.       Truth about Christ (Christology)

3.       Truth about the Church (Church, Sacraments, Mariology, BCC)

3 PILLARS OF CHRISTIAN LIFE

1.       Piety (Grace and its Obstacles, Piety and Life in Grace)

2.       Study (Christian Formation)

3.       Action  (Laity Today, Christian Commitment and Leadership, Environment, Challenge)

ALIGNING THE CONTENT OF INDIVIDUAL ROLLOS TO INTEGRAL FAITH FORMATION

1.       HUMAN DIGNITY (Human life has a special dignity and sanctity)

Content: 4 main points: Special creation – Man is created to God’s image and likeness (Gen 1:26-27), fashioned with His own hands, with intellect and free will. Vocation – Man has an eternal destiny; he is called to eternal life with Christ, and to share everlasting happiness with God his Creator (Eph 1:3-4). Mission – Man is called to proclaim the Good News, in order to continue Christ’s saving action in the world today. Responsibility – Man is called as steward to care for the earth and everything in it. (Gen 2:15). 

1.       True human dignity is based on the fact that man's life comes from God and that man is destined to have fellowship with God.

2.       Human life should be treated with reverence and respect. It is forbidden to intentionally destroy human life; rather, human life should be protected and enhanced.

3.       Respect for human life demands first of all respect for human rights. Foremost is the right to life, the first right of a human person, the fundamental right, without which he could not enjoy the other rights.

4.       Various attacks on human life and human rights today: abortion, euthanasia, genocide, physical and mental torture, subhuman living conditions, slavery, prostitution, capital punishments, terrorism, nuclear or biological warfare, genetic experimentation (GMO, cloning), reproductive medicine (stem cell), etc.

5.       Christian response. Defense of the sanctity of human life. “Thou shall not kill.” Promotion of right to life, to bodily integrity, and provision of basic needs: food, clothing, shelter, education, medical care, etc.

6.       Humanity has an important role in God’s redemptive plan. The Gospel of life is an integral part of the Gospel which is Jesus Christ himself. (EV, 78).

2.       CHRISTOLOGY (Jesus Christ, the only Savior of the World)

Content. Who is Jesus Christ? And why is he important to us and to the world today? Various approaches:

Christology from “Below” and Christology from “Above”. Our approach is a combination of the two. Telling the story of Jesus: his birth, early life, ministry, teaching, passion and death, resurrection, ascension. Or presenting the main titles of Jesus: Jesus-Savior (God saves), Christ-Messiah (the anointed), Jesus-Son of God (the beloved), Lord-Jesus (Kyrios).

Who is Jesus? He is the Son in whose image the Father wishes us to be conformed (Rom 8:29). It is in him that all things were created and are held together in being (Col 1:15-17). It was he who was the promised seed of the woman who will crush the head of the serpent (Gen 3:15). He is the Son sent by the Father, and lived among us. He revealed to us the Father whom no one has seen (Jn 1:18). He was the Word of the Father, revealing him as no other had done before. He is our one Mediator with God (1 Tim 2:5). He is the only way to the Father (Jn 14:6). Through him we have access to the Father (Eph 2:18. He is so much his image (Col 1:15) that he who sees him sees the Father also (Jn 14:9).

Jesus is the Son who laid down his life of his own free will in obedience to the Father, so that we might have abundant life (Jn 10:10, 17-18) and may all be gathered as one (Jn 11:52). It was he who sent the Holy Spirit to the disciples on Pentecost (Acts 2:33). The Spirit is the Spirit of Jesus (Gal 4:6) who continues to work in the hearts of people through the power of the Holy Spirit (GS 38). He is our Lord and our God (Jn 20:28). In the end he will come again to judge the living and the dead. He will welcome the good into the Kingdom of the Father (Mt 25:34-40). Our final joy will be “to be always with the Lord” (1 Thess 4:17-18) when we shall be conformed to the glory of his risen body (Phil 3:21).

Jesus calls us to discipleship today. Discipleship means following the Way of Jesus. This means following his Mission – to proclaim the Good News about the Kingdom of God, his Catechesis – integral, he integrates word and action, prayer and action, his Method – comprehensive, includes all aspects of human life, his Actions – preferential option for the poor.

3.       CHURCH  (The Church in the World)

Content. Various Church’s Models: Body of Christ, Temple of the Holy Spirit. According to Vatican II – People of God, Pilgrim People. According to PCP II – Community of Christ’s Disciples, Church of the Poor. Structures of the Church: The Church Universal, The Local Church - the Diocese, the Parish, the BEC. The Church as Mission and Communion. (Ecclesia in Asia, 1999)

1.       The Church is a mystery, or sacrament, and not primarily an institution or organization.

2.       The Church is the whole People of God, not just the hierarchy. The whole People of God participates in the mission of Christ, and not just in the mission of the hierarchy.

3.       The mission of the Church includes service to those in need, and not just the preaching of the Gospel or the celebration of the sacraments.

4.       The Church is a communion of churches. It is truly present at the local level as well as at the universal level. A diocese or parish is not just an administrative division of the Church universal.

5.       The Church includes Orthodox, Anglicans, Protestants, and Oriental Christians as well as Catholics. The Catholic Church includes the Eastern Catholic churches as well as Roman Catholics.

6.       The mission of the Church includes the proclamation of the Word, the celebration of the sacraments, the witnessing to the Gospel, and the rendering of service to those in need.

7.       All authority is for service, not domination.

8.       Religious truth is to be found outside the Church as well. No one is to be coerced to embrace the Christian or the Catholic faith.

9.       The Church is always for the sake of the Kingdom of God and is not itself the Kingdom.

The Church is mission. She is Christ’s mission (being sent) to the world (to teach all nations). The Church continues Christ’s mission in the world today in the Holy Spirit. Mission results in communion and communion promotes mission. Communion gives rise to mission and mission is accomplished in communion.

Mission has two movements: “ad intra” (within the Church), and “ad extra” (outside the Church). Missio ad intra – promotes communion and participation (Diocese-Parish-BEC). Missio ad extra – promotes unity, respect and openness (ecumenism, inter-religious dialogue).

Three major areas of Mission today: Proclamation of Jesus as Savior, Dialogue with the world, Human promotion (human dignity, Gospel of life, Value formation, Integrity of creation, Globalization).

4.       SACRAMENTS

Content. Two parts: Sacraments in General.& Sacraments in Particular. Sacraments are efficacious signs of grace, instituted by Christ and entrusted to the Church, by which divine life is dispensed to us (CCC 1131) Or sacrament is “An outward sign instituted by Christ to give grace.” Sacraments are personal encounter with Christ; through them Christ himself is at work in the Church today. The purpose of the sacraments is to sanctify men, to build up the Body of Christ, and to give worship to God (SC, 59).

There are 7 sacraments of the New Law divided into 3 main groups: Sacraments of Christian initiation (Baptism, Confirmation, Holy Eucharist), Sacraments of Healing (Penance, Anointing of the Sick), and Sacraments at the Service of Communion (Holy Orders, Matrimony). For valid administration of each sacrament there are four required elements: form, matter, subject, and minister. The form refers to the words spoken (formula). The matter refers to the materials used along with the accompanying gestures.

1.       Baptism – foundation of Christian existence, incorporates us into Christ’s Body, the Church, deputizes us to worship and service, and calls us to mission and communion.

2.       Confirmation – sacrament of “fullness,” of growth and maturity in Christ, reinforces our call to mission and communion, to be witnesses to our faith.

3.       Eucharist – the central sacrament of the Church, the heart and summit of Church’s life, the highest form of worship that can be rendered to God. The Eucharist is Mystery, Real Presence, Communion, Sacrifice, Thanksgiving, Worship, and Meal. The Eucharist is a continuation of the Incarnation.

4.       Penance – sacrament of conversion, of confession, of forgiveness, of reconciliation

5.       Anointing of the Sick - sacrament for those in danger of death, from sickness or old age.

6.       Holy Orders - sacrament of ordination (bishop, priest, deacon), sacrament of the ministerial priesthood.

7.       Matrimony – sacrament of marriage, sacrament of communion of life and love.

5.       MARIOLOGY

Content. Mary’s has a very important role in God’s plan of salvation. It was to Mary that the mystery of the Trinity was first revealed. In Mary God’s plan of salvation was realized. Mary was the first cooperator of the Father, the Son, and the Holy Spirit. This cooperation is best realized in the mystery of the Incarnation. From Mary we can learn to be disciples and evangelizers.

Mary, Mother of Jesus, Mother of the Son of God. Mary’s greatest title is “Mother.” As Mother of Jesus, she is united to her Son by a close and indissoluble tie. We pray to Mary because she too is our Mother by order of grace and she can bring us closer to her Son, Jesus.

Mary, Mother of God (Theotokos). It was God who endowed her with this supreme office and dignity which far surpasses all other creatures in heaven and on earth. It was God who, in view of the merits of Christ, endowed Mary with the title and privileges of: “Immaculate Conception,” “Ever Virgin,”  “All Holy,” “Full of Grace,” “Assumption,” Mother of the Church,” etc. We too honor Mary today because God honored her first.

Mary is the first to be evangelized and the first evangelizer. Mary was the first to hear the Good News of the coming of God’s Son. She was the first to hear the Word and believed in the Word. She carried the Word to her cousin Elizabeth. Like Mary, first we have to be evangelized in order to become evangelizers. First, we have to listen and believe in the Good News so that we can bring it to others.

Mary is the first Disciple and Associate of her Son, Model of Discipleship. She was the first follower of her Son. Her following of Jesus would not be easy. She had to pass the test of discipleship. She had to learn to give up her Son to the service of the Father. Mary’s discipleship is characterized by: Listening – to the word from an angel, Pondering – inquiring into its meaning, Responding – trusting, obeying, committing herself, Continuing – to walk in pilgrimage of faith, Discovering – new messages and new meanings, Persevering – through suffering, and Interceding – for us her children.

Mary, Morning Star of the New Millennium, our Guide to the Trinitarian Homeland. Like the morning star, Mary reflects the brightness of her Son and the new day of our salvation. Mary is very much part of the Pilgrim Church that we are on earth. She walks with us in our journey. We turn to her as our pilgrim-companion on the way. She guides our steps to the Lord; She is our sure guide to reach our final destiny, the Triune God.

6.       GRACE AND ITS OBSTACLES

Content. What is grace? Grace is a favor, the free and undeserved help that God gives us to respond to his call to become children of God, adoptive sons, partakers of the divine nature and of eternal life (CCC 1996). Through grace we are called to the new life of Christ, to fullness of life.

Grace is saving, liberating, and redemptive. Through grace God takes away sin and heals the human dimension of our lives. But, above all, grace enables us to share in God’s own life, partakers of God’s divine nature (2 Pt 1:4), helping us to become sons and daughters of God, fortified by His hope and enriched by His life.

Grace affects every dimension of Christian life. Faith is a gift of grace. We are able to believe God, entrust our whole lives to him, only by the working of grace (DV, 5). The sacraments by God’s favor make present to us all the mysteries of faith, and confer upon us the saving fruits of these mysteries. The ability to live the Christian life is the fruit of grace. Prayer, too, is the work of grace. Moreover, only grace makes it possible for one to live the excellent and demanding ways of Christ.

Grace liberates us from sin and from the evils sin has brought upon the world. It heals the wounds in our nature and in the world, restoring natural things to their vigorous fullness; but above all, it transforms our lives, drawing us nearer to God, making us truly sharers in God’s own divine nature (CCC 1989-1990).

The doctrine of grace addresses the real problems of human life. Human selfishness, cruelty, and sin clearly are very real. The world we were born into is a broken world, and we ourselves suffer from the effects of original sin.

The first beginnings of a Christian life are rooted in grace. We are born in original sin and born into a fallen world. The sinner has no power at all to reach out toward salvation, unless grace precedes and stirs up the will to come to God. Conversion is the first work of grace; and the fruit of conversion and justification is not only the remission of sin but also the gift of life.

Sin and Evil in the world today: personal sins, social sin. Organized evil: organized crimes (kidnapping, hold-ups, drug trafficking, money laundering), terrorism.

7.       PIETY AND LIFE IN GRACE

Content. The PCP II idea on "Integrated Lay Spirituality" – following Jesus (in mission) may be developed. Lay spirituality has 8 general elements:  genuine love and commitment to Jesus Christ, love for the Church and fidelity to her teaching, respect for their pastors (bishops, priests), dedication to their families and the family apostolate, love for the poor and those in need, promotion and involvement in the works of justice, regular reception of the sacraments, and devotion to Mary and the saints.

Christian life is a sharing in the life of the Holy Trinity. But what should it be like? The life of the Trinity is a life of relationship. The Father begets a Son, the Son is begotten by the Father, and the Holy Spirit in breathed forth by the Father and the Son.

Human life is also a life of relationships. Man is by nature a social being and only when he enters into relationship with others that he can live or develop his gifts (GS 12). Man is the only creature on earth that God has wanted to relate with (GS 24). But how do the three divine persons relate to us? And how should we relate to them? Only revelation gives us the answer to these questions.

Our relationship with the divine persons begins with the Father. It is the Father who chose us from eternity to be his sons and daughters (Eph 1:3-5). The Father is the origin of life and also our final goal. It was the Son who was sent to live among us. He was the perfect revealer of the Father, our Savior who gave his life for us. It is the Holy Spirit who dwells among us in the Church, who makes Jesus present in our hearts and in our Eucharistic celebrations.

Where the Spirit is there are the Father and the Son. They live in our hearts and want us to enter into an intimate personal relationship with each of them:

The Father wants us to be his sons and daughters (Gal 4:4-7). He wants us to obey him in love, entrusting our whole lives to him in trust, and believing his every word. He wants us to listen to his Son (Mt 17:5) and strive to be like him, who is the firstborn among many brothers and sisters (Rom 8:29).

The Son wants us to be his brothers and sisters (Jn 20”17). He wants us to follow him and to pattern our lives after him. He wants us to learn from him (Mt 11:29), to be humble and obedient to the Father like him. He wants us to put God and his kingdom at the very center of our lives (Mt 6:24, 33). He teaches us to call God “Our Father” (Mt 6”9). He wants us to love one another as he has loved us, and to exclude no one, not even our enemies from our love (Mt 5:43-48). He wants us to follow him in the carrying of our daily cross (Lk 9:23) so that dying with him we might also live with him (2 Tim 2:11). He gives us his Spirit so that we may be united with him, with the Father, and with one another.

The Holy Spirit wants us to be his friends, for he is our counselor. He wants to stay in our bodies and in the Christian community as in a temple. He is Gift to us, through whom we receive the love of the Father and our new life as sons and daughters. It is through him that we get our gifts enabling us to serve the Church, and the ministries that make available for us the services of the Church. He is our constant companion uniting us to Jesus, to the Father, and to one another, and enabling us to bear witness to Christ.

8.       CHRISTIAN FORMATION

Content. What is Christian formation? Christian formation is the development of man in all his aspects, physical, intellectual, moral, social and spiritual. Christian formation is integral formation – it is concerned with the development of the whole human being. The purpose of Christian Formation is for the human person to have adequate knowledge of God, of man, of the Church and of the world, to develop proper attitudes and values, and to improve one’s skills and behavior.

But what are the things a good Catholic should know? A good Catholic must know the following: basic knowledge of the Creed, the Commandments, the Sacraments, and Prayers. These are the four pillars of faith leading from knowledge to action. They are also the foundation of Christian living and of following Christ (discipleship). According to the CCC, the Creed – tells us What to believe as a Christian, the Commandments – tell us How to live as a Christian, the Sacraments – tell us How to maintain life as a Christian, and the Prayers – tell us How to pray as a Christian. A good Catholic is someone who knows his basic doctrine, the commandments, the sacraments, and prayer and live it.

Another approach to this rollo is to explain PCP II’s idea on “Renewed Integral Evangelization” as the proclamation of the Message of Salvation and the Message of Liberation. Further explanation is found below:

1.       The Church is mission and mission is the Church. This mission is renewed integral evangelization. Integral evangelization has 3 important components: renewed catechesis, renewed worship, and renewed social apostolate.

2.       Catechesis is not only doctrinal. Catechesis is the interplay of faith and life. In the Philippines, the number one priority is catechesis. 88% of our people are “unchurched” and “unevangelized” – they are “sacramentalized but not evangelized.”

3.       Worship. The Filipino has an innate religiousity. But some areas have to be renewed: pre-sacramental catechesis, Sunday liturgies, sacrament of penance and reconciliation, and celebration of popular devotions.

4.       Social Apostolate is the translation of the Gospel in the moral sphere of human endeavor. We should be aware that Christian faith has a social and missionary dimension. We have a rich heritage of the social doctrine of the Church.

5.       Description of Evangelization: In Evangelii Nuntiandi (1975), the Church exists in order to evangelize. Evangelization means bringing the Good News into all strata of humanity, and through its influence transform humanity from within and making it new (Interior change). CBCP (1977). Evangelization is the proclamation, above all of salvation from sin; the liberation from everything oppressive to man; the development of man in all his dimensions, personal and communitarian; and ultimately, the renewal of society in all its strata through the interplay of man’s concrete total life.

9.       LAITY TODAY

Content. Who are the laity? The laity are all Christ’s faithful who are not clerics and not religious. The Christian faithful are of three kinds: clergy, religious, and lay. The laity are full members of the People of God – the Church. They are the biggest number in the Church. They are equal in dignity with the clergy and the religious and share in the mission and responsibility. They are empowered to evangelize in words and witnessing. Their proper place and context is the world – to sanctify it through their ordinary work and life so that their presence, friendship, and example can lead others to God.

The first task of the laity is to sanctify his or her ordinary secular life and work – family, social or public activities. They live in the world, that they may contribute to the sanctification of the world, as from within like leaven (LG 31). The laity are not a “long arm” of the clergy, to carry out a Christian infiltration of the world. They are in the world, and they have their own specific mission there, to imbue and perfect the order of temporal affairs with the spirit of the Gospel (Canon 225; LG 31; CCC 898, 909).

According to PCP II the role of the laity is as follows: called to a community of families, called to Christian presence, called to ministry and evan­gelization, called to social transformation.

Laity are called to a community of families – The laity are called to strengthen the family, the BEC, the parish which is a family of families.

Laity are called to Christian presence – The laity are called to permeate the world with Christ’s teaching and to animate the temporal order with his Spirit.

Laity are called to Ministry and Evangelization – Without lay involvement, the pastors’ apostolate becomes less effective. Without lay responsibility, the Church is incomplete. There is a need for the mobilization of the laity in evangelization.

Laity are called to Social Transformation – The laity are called to heal and transform society, to prepare the temporal order for the final establishment of the Kingdom of God, to infuse a Christian spirit into the mentality, custom, laws and structures of the community in which they live” (PP 81).

10.   CHRISTIAN COMMITMENT AND LEADERSHIP (CCL)

Content. What is a leader? A leader is someone who dreams and has the capacity to fulfill those dreams. A Christian leader is someone who dreams of doing great things for God, and with the help of others, can make those dreams come true. But we have various kinds of leaders. We have excellent leaders and poor leaders, effective leaders and less effective leaders, proactive leaders and reactive leaders. Various leaders also use various leadership styles: authoritarian, laissez-faire, or democratic. We prefer leaders who are excellent, effective and proactive. Although a good leader would know what kind of leadership is appropriate in a given circumstance, we rather prefer a leadership style which is participative.

Effective leaders are most often also good managers. Effective leaders possess good management skills. They know how to plan, to organize, to monitor, and to evaluate. What can be said about effective leadership in general can also be applied to an effective Christian leadership in particular. Christian leadership is essentially service in conformity with Christ’s words. “Whoever wishes to be first among you, shall be your servant, even as the son of man came not to be served, but to serve, and to give his life as a ransom for many” (Mt 20:27). Christ taught his disciples this kind of leadership of selfless service by his very words and example. A most effective Christian leader then is someone who renders the maximum service, with the largest unselfishness, with unswerving and unceasing commitment to the service of God and his fellowmen. The Characteristics of Effective Christian Leadership are as follows:

1.       Goal Orientation – The Christian leader has foresight and sense of direction. He can lead others towards this direction and purpose. This purpose is pursuing the same goal that Jesus pursued – helping people to become what they are intended to be  – to have life, life in all its fullness (Jn 10:10).

2.       Enablement – Effective Christian leaders, like Christ, seek to enable others to experience that life in its fullness. Leaders’ lifestyles and their methods of relating to people show themselves in many ways, yet focus on helping others to grow to their maximum.

3.       Concern – Jesus always shows concern for persons. We, too, have to treat people as persons and help them meet their needs. Leadership is service and meeting the needs of another or of the group. Sometimes we direct. At times we encourage and support. At other times we reorient.

4.       Self-development – While developing others, we leaders also need to develop a healthy self-image, and a positive I-can-win attitude. A negative self-image can be unlearned and replaced with a more positive self-image with the help of God’s grace.

Another approach to this rollo is to present the PCP II insights regarding the Laity’s Involvement and Leadership in Politics. The Church must be involved in politics. Why? Because it is part of the Church’s mission of integral evangelization. There is a difference, however, in the involvement in politics between the clergy and the laity. The role of the clergy is non-partisan. His function is to provide guidelines and explain moral principles on political matters. On the other hand the role of the laity is that of active and direct participation in partisan politics.

PCP II calls the laity and urges them to more active participation and leadership in politics. Why? Politics is the most troublesome aspect of our Philippine society, the most hurtful to us as a people, the biggest bane in our life as a nation, and the most pernicious obstacle to our achieving full development (CBCP Pastoral Letter on Philippine Politics, 1997). There is a need for the laity to right the wrong – to change the situation; It is a demand of the gospel for the common good. How? – Through people empowerment – participation in determining direction, policies, projects of government. By encouraging qualified candidates to run for elective office. By voting them into office (using the standards of competence, credibility and commitment). By being Involved in political exercises: political education, poll watching, OQC, CCHOPE, CCRG, etc.

PCP II has provided us with the following principles as regards Church and Politics: 1) All Christians should promote the common good, 2) Cooperation is the basic relationship between the Church and the State regarding the promotion of the common good, 3) The Church is competent to pass moral judgment even in political matters, 4) Both clergy and laity must be involved in the area of politics when moral and gospel values are at stake, 5) The Church must always exercise its prophetic role even in political matters, 6) The faithful must actively participate in politics, including partisan politics, 7) Participation in politics must be inspired and guided by the spirit of service, 8) Empowering people must be carried out both as a process and as a goal of political activity.

11.   ENVIRONMENT

Content. The Church’s teaching on environment is closely connected to its teaching on Creation and the World. God is the author of creation. Everything created by God is good. But sin has entered into the world and has affected all human beings, his society, and his environment. Man lives in a fallen world.

Man is a special creation valued above other parts of creation. He is created in the image and likeness of God, and may know and choose to foster the created order. No other creature has those powers. Man has responsibilities that correspond to his position. He must use the goods of the earth for the common good of all, but he has the right, and even the duty, to use minerals, plants, and animals productively for his food, clothing, and other needs (CCC 2457).

But man must respect creation. Such respect should include not just its present configuration but its creative dynamism. Creation continually adds new forms of life, even as others disappear. Creation, like the Creator and man himself, is creative.

Human beings will wish to preserve all the diversity and purity of the environment they possibly can, but they cannot entirely restrain the natural creativity of nature, including their own nature. We should not lock ourselves and our descendants into one type of technology, economics, or lifestyle. Understanding nature and using such powers for the common good will call for a creative application of human will and intellect.

That wisdom includes concern for the future. Human technology has brought great benefits to the present age and will doubtless bring even more to future ones. But the present generation has no right to enrich itself at the expense of those who will come after. Unjust appropriation of and damage to natural resources that leave nothing for the future is a form of theft from God’s bequest to our descendants and contradicts the 7^th commandment. No one may, for example, overfish or pollute the oceans, with the excuse that future generations will have the ingenuity to discover alternative forms of food. Discerning our obligation toward future generations is not simple, but it cannot be ignored.

The human race has been passing through an era of rapid change in which some forms of technology and industry have and will continue to harm the physical, emotional, and spiritual environment. Other forms have emerged that promise to be compatible with a fuller respect for all life. Our awareness of the promise and dangers, including moral dangers, if human technical mastery of the environment has grown quickly. In earlier ages, the human race has struggled to wrest what it needed from the earth’s resources. Today, we can provide enough food, clothing, and shelter for everyone, but must learn to do so with a fuller awareness on the effect on air, water, land, plants, and animals – the totality of creation.

Another approach to this rollo is to focus on raising the level of awareness of participants, appreciation of values of truth, justice, love, peace, freedom, solidarity, and democracy. Participation in the total transformation of Philippine society. CCC Theology of Creation – Man as co-creator. Respect for the integrity of creation, Social Justice. PCP II Social Doctrine of the Church: a) Integral Development: Human Dignity and Solidarity, b) Universal Purpose of Earthly Goods and Private Property, c) Social Justice and Love, d) Peace and Active Non-Violence, e) Love of Preference for the Poor, f) The Value of Human Work, g) Integrity of Creation, h) People Empowerment. Current Problems – Ecological Devastation, Gambling, Drugs, Globalization, GMO, etc.

12.   BASIC CHRISTIAN COMMUNITY (BCC) also called BEC or GKK)

Content. Presentation includes understanding of the nature of BCC (its description and size), its rationale (the reason why we are pushing for BCC), its principles, processes, its role in evangelization as well as the steps in establishing a BCC. Purpose is to remove all biases against the BCC by presenting it as Christian response to the needs of our times and by encouraging participants to become active members and effective promoters of the BCC.

What is BCC? BCC is "a new way of being Church". It is a small community where people know one another and where people participate actively in the life and mission of their community. BCC is not an organization but a basic component of the local Church. In fact BCC is in itself small Church. The BCC is different from the GKK Ministry. GKK refers to the actual community (cell) in a given area while GKK Ministry refers to persons whose concern is establishing and strengthening the GKK.

Qualification to become a GKK: Adequate size (of about 50-60 families), Definite territory (defined by the parish), Homogeneous membership (there are children, youth, adults), Self-sufficiency – self-nourishing, self-sustaining, self-governing (can support itself, its personnel, its needs and programs).

BCC processes are liberational, democratic, participative – leading toward consensus-building, co-decision-making, reflection-action-reflection praxis, team-building, and net-working. BCC core values are participation, self-reliance, subsidiarity, and transparency

13.   CHALLENGE

Content. After conduction, what? Review the general purpose of the conduction. Main goal is to transform individuals into well-formed, formed and evangelized persons who in turn would become evangelizers who would transform themselves, their families, their communities, and their society into God centered and grace-filled persons and groups. But to do this is not easy. There is a constant need to learn, to grow in the faith and to commit oneself to the tasks that lie ahead.

Conduction is only a beginning, but an important beginning. Christian life is a constant challenge to participate in the life and mission of the Church. Such desire has been awakened during this conduction. After this, it is expected that the graduates present themselves to their respective communities, and get involved in the ministries and programs of their parish and their GKKs.

NOTE TO ALL ROLLISTAS

1.       Please know how to manage your time in the actual delivery of your rollo.

2.       Time limit is from 1 to 2 hours (except rollo on the Sacraments).

3.       Follow the process outline of the Rollo:

·        Activity (Ask a few questions to participants – 3 – 5 minutes)

·        Feedback (Gather all answers and summarize – 3 – 5 minutes)

·        Deepening (Rollo proper – Main part of the Rollo)

·        Challenge (Call to Action – 5 minutes)

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Last Updated: Tuesday, November 20, 2001 09:21:42 PM