CLVE - MIDTERMS.pdf

The CICM in the Philippines: The Pioneers "To be good missionaries, we have to go where we are most needed." (CICM Vocation Principle) The primary missionary task of the Church is to give the Gospel a voice in the life experiences of all people. This is th...

The CICM in the Philippines: The Pioneers "To be good missionaries, we have to go where we are most needed." (CICM Vocation Principle) The primary missionary task of the Church is to give the Gospel a voice in the life experiences of all people. This is the core of any missionary activity. The CICM congregation constantly remained faithful to this fundamental spirit of the missions. As it is, the CICM dedicated herself in realizing this mandate through her missionary journeys. At the start of the 20th century, the CICM faced a vital missionary challenge: The Philippine Church. In a letter dated February 14, 1906 - Msgr. Ambrosius Agius, Papal Delegate to the Philippines during the time of Pope Leo XIII, wrote Fr Adolf Van Hecke, CICM Superior General, to send missionaries to the Philippines to arrest the growing shortage of priests, due to political and religious turmoil in the country. The proposed mission territories for the CICM to take care of: - Diocese of Nueva Segovia (Vigan), namely: 1. Nueva Vizcaya, Lepanto-Bontoc, 2. Benguet (since reportedly there was only one priest serving these places with then over 150,000 inhabitants) The CICM sent its first caravan of nine missionaries to the Philippines who arrived in Manila on November 2, 1907. The pioneer (9) CICM missionaries sent to the Philippines were: 1. Jules Sepulchre 2. Albert Dereume 3. Christian Hulsbosch 4. Seraphin Devesse 5. Henri Verbeeck 6. Constant Jurgens 7. Octaaf Vandewalle 8. Pieter Dierickx 9. Florimond Carlu They were divided into two groups 1. First Group: Cervantes, Ilocos Sur, as a gateway to the Mountain provinces 2. Second Group: Benguet with Baguio as the mission center. The missionaries: (5) - climb mountains - cross treacherous rivers in the region - opening schools and building churches in key areas - promoting trade and livelihood among the locals for the communities' economic well-being. - April 9, 1909, the CICM Philippine Province was established with "Home Sweet Home" in Baguio, Benguet as the Provincial House. Fr. Henri Raymakers served as the first Provincial Superior (1909-1915). World War II created a great havoc on the CICM. - suffered heavy losses in terms of resources and personnel - a number of CICM missionaries were imprisoned in concentration camps, some were killed, and others missing - Churches and schools built by the missionaries and their benefactors were destroyed and razed to the ground - during the war in 1944, "Home Sweet Home" was seized and occupied by the Japanese soldiers as their headquarters After the war, the needed road to recovery was immediately paved and the expansion projects began. It was in 1954 that the CICM Provincialate was transferred to its present location in Quezon City.  By 1957 or exactly fifty (50) years after the historic arrival of the CICM in the Philippines - the number of their mission apostolates significantly grew to include 60 mission stations - a total school population of 25,652 pupils and students The CICM Pioneers in the Philippines (November 2, 1907) Reverend Father Pieter Dierickx, CICM (1862-1946) Birth: May 29, 1862 in Temse, Oost-Vlandanderen, Belgium Vows: February 6, 1885 Ordination: September 21, 1884 Death: February 11, 1946 in Antwerpen at the age of 83 Father Pieter Dierickx was born during the year when the CICM was organized in 1862. He was appointed by the CICM General Government as the Superior of the new mission to the Philippines. The most senior among the first batch, Fr. Dierickx had spent ten years as a missionary in China. Following his mission in China, he became the Director of Novices in Scheut, Belgium for eight years. Fr. Dierickx's missionary background was probably the reason for his selection as the person in charge of the pioneering mission to the Philippines. Fr. Dierickx was a man of peace. He was a prudent and patient leader who remained serene in the midst of the difficulties and uncertainties of their mission. He was always focused on the goal of their task of evangelizing people. In a sense, he can be portrayed as a servant leader who set up plans for the accomplishment of their work. He was someone who led in order to serve people. Through his leadership, he was able to animate what service is all about. These attributes of Fr. Dierickx were evident in his crucial decisions in giving a comprehensible direction to their missionary journey. As shown in the life of Fr. Dierickx, an important element in evangelizing people is to have capable and decisive leaders in the Church. Reverend Father Florimond Carlu, CICM (1875-1950) Birth: September 11, 1875 in Hulste, West-Vlaanderen, Belgium Vows: September 8, 1906 Ordination: December 23, 1899 Death: June 26, 1950 in Baguio City, Benguet at the age of 74 Father Florimond Carlu entered the novitiate as a priest. Before his mission to the Philippines, he taught as a professor in a college for several years. He served as a parish priest in various parishes. Originally a member of the Cervantes group, Fr. Carlu left a significant spot in the lives of the people of the City of Pines. He went to Baguio City from his mission assignment in Tagudin, Ilocos Sur in 1913. In his early years in Baguio, Fr. Carlu was greatly admired due to his varied missionary works. He was the revered and well-loved parish priest of the Baguio Cathedral. Fr. Carlu had the reputation of providing health care services to his mission assignments. Although not a doctor by profession, he tried his best to offer medical assistance to his parishioners. In doing so, all prejudices against foreign priests by the locals at that time faded when they experienced Fr. Carlu's dedication. By responding to the inevitable demand of caring for the sick and the dying, Fr. Carlu came to be known as the "San Roque of the Philippines." Fr. Carlu is also famous in the area of education. He initiated the establishment of trade and vocational schools. These schools were primarily designed to provide the people the necessary skills that were needed by the community to survive economically. Among those skills were cloth sewing and weaving, rattan crafting and shoe making. Through his dedication in creating this livelihood, Fr. Carlu exhibited the trait of a true shepherd addressing the needs of his flock. He devoted his entire life to actualizing the Church as a community. Fr. Carlu in a sense is an excellent example of a missionary who engaged himself concretely in the varied activities of the Christian community. Another trademark of Fr. Carlu was his interest in the formation of the youth. As Parish priest of Baguio, he was instrumental in forming the first youth choir of the parish, the St. Patrick choir. Here we see the ingenuity of Fr. Carlu in animating the youth to take part in the varied aspects that make the community a Church. By doing so, he highlighted the importance of the laity in the life of the Church. The life of Fr. Carlu is a shining example of fulfilling the missionary mandate to be of assistance and to collaborate in the formation of lay leaders. Alongside Fr. Carlu's accomplishments as a missionary was his basic interest in the material aspects of any parish. Known as the "builder," Fr. Carlu was instrumental in the construction of many famous structures that are well known today. One of them is the "twin towers" of Baguio City: The Baguio Cathedral. Because of this, a street near Baguio Cathedral was named after him. In his previous stint in the other parishes, he administered the construction of new buildings and supervised the renovation of existing structures. In a nutshell, Fr. Carlu was a witness to the true missionary spirit. He was recognized by all as a true priest because people he encountered felt he was there for them. His life made the good news of Christianity tangible in the lives of many. In a sense, Fr. Carlu believed that it is only by reaching out to the concreteness of the lives of people that one can arrive at authentic evangelization. Brother Christian Hulsbosch, CICM (1877-1950) Birth: April 24, 1877 in Bree, Limburg, Belgium Vows: December 8, 1904 Death: October 29, 1950 in Manila at the age of 73 Brother Christian Hulsbosch was the only lay brother among the group. For forty-three years, he worked with dedication in the missions in the Philippines. He built many churches and mission posts that remain as beautiful witnesses to his common sense and zeal. He stayed initially in Manila during the beginning of the mission of the founding missionaries. Later, Bro. Hulsbosch, for several years, accompanied the Provincial Superior on horseback during the tiresome journey of the early CICM missionaries among the locals in the Mountain Provinces. Bro. Hulsbosch eventually became the procurator of the mission in the Philippines. He was a prudent procurator. In spite of the limited resources they had at that time, Bro. Hulsbosch was able to maximize the use of available funds. Such an attitude of managing resources was crucial to the continued subsistence of the mission. Having the vow of poverty, missionaries were expected to utilize prudently all accessible materials and finances. Bro. Hulsbosch was indeed an inspiration who taught others how to work. He was a resourceful and wise procurator. He took his duties very seriously and aimed for religious perfection. Furthermore, Bro. Hulsbosch was convinced that a mission was not just built materially but also spiritually. Thus, he assisted his mission through his prayer and sacrifice. For him, evangelization is incomplete unless it is guided by the person's humble acceptance of God's direction. Reverend Father Constant Jurgens, CICM (1879-1952) Birth: December 12, 1879 in Oss, Noord-Brabant, Netherlands Vows: September 8, 1906 Ordination: June 17, 1905 Death: June 3, 1952 in Manila at the age of 72 Father Constant Jurgens was the only Dutchman among the pioneers. Like Fr. Carlu, he also entered the Novitiate as a priest. He belonged to a very well-to-do family engaged in the manufacturing of margarine and other products. The family business was later associated with the British Uni-Lever firm. Father Jurgen's share from their family business became very useful in supporting his missionary projects until he became the bishop of Tuguegarao. Such allocation helped the bishop build and maintain churches, rectories, schools, and livelihood projects. One of the mission stations Fr. Jurgens was assigned to before becoming a bishop was Bontoc, Mt. Province. While in Bontoc, he worked with Fr. Sepulchre who was assigned in nearby Bauko in the same Province. Both started their mission in the Philippines with the youth. Both missionaries initially constructed a dormitory for boys which eventually became a school where the students were offered Christian education. Fr. Jurgens was in fact the one who envisioned and initiated the beginnings of Saint Mary's University in Bayombong, Nueva Vizcaya. In line with establishing schools, the two pioneers were aware of their responsibility to help young people discern their call from God. The schools built by the founding missionaries did not only serve educational purposes but also offered an opportunity for the discernment of vocation to the religious life. The brotherly relationship between Fr. Jurgens and Fr. Sepulchre became an advantage for the mission. By their constant collaboration, people remembered the praiseworthy pioneering days in the heart of the Montanosa. The relationship of the two was understandable because of the demands of their apostolate. As missionaries, they lived together in community of cordial hospitality. Like the disciples of Jesus who went to preach in pairs, the lives of Fr. Jurgens and Fr. Sepulchre depicted fraternal communion that emphasized responsibility for and to the other. Fr. Jurgens is well known in the area of catechism. He single- handedly took care of catechesis during the pre-war period through publications. One of his most important publications was an Ilocano version of a catechism entitled "Katecismo ti Doctrina Kristiana." Because of his commitment to instructing the people in the Catholic faith, Fr. Jurgens was highly regarded. His accomplishments as an effective catechist led to his appointment as bishop of Tuguegarao which was supported by the request of the Diocesan priests. In his mural at the Tuguegarao Cathedral, Fr. Jurgens was described as a "Bishop Catechist." For him, an important element in the life of a Christian is the adequate knowledge of the faith gained through proper instruction. Catechism is an essential component in the life of any missionary because it gives proper direction to a person's attitude and eventually one's life in relation to faith. Fr. Jurgens lived a true missionary life by his dedication to the task of teaching God's word to the people. Like the other pioneers, Fr. Jurgens made a number of attempts to improve the economic conditions of the communities he was assigned to. One notable project was the silk-worm industry he put up in Bontoc. The industry had a positive impact on the lives of the people when they started selling silk threads in Manila. However, the production was stopped by a politician who cannot stand the progress initiated by the Church. When Fr. Jurgens was transferred to Bayombong, the silk-worm business ended. It was clear for Fr. Jurgens that as a missionary, he had the task of forming dynamic Christian communities which respected the character and genius of the people. The livelihood venture was primarily intended to make the community self-reliant and avoid dependence on other people like the missionaries. Reverend Father Jules Sepulchre, CICM (1880-1912) Birth: March 19, 1880 in Herstal, Leige, Belgium Vows: September 8, 1903 Ordination: October 14, 1906 Death: February 13, 1912 in Bontoc, Mt. Province at the age of 31 Father Jules Sepulchre founded the mission station in Bauko, Mountain Province. He was a constant companion of Fr. Jurgens in the missions and both of them started the mission in Bontoc. The two fathers worked so well together so that Fr. Dierickx said they "fitted together like two mussel shells." During his assignment at Bauko, he helped set up livelihood projects. He did not only administer the sacraments but concretely, Fr. Sepulchre, by way of his projects, provided the opportunity for the communities to survive and to live better lives. For him, part and parcel of preaching the good news always involves addressing the basic needs of the community. In Bontoc, a commemorative bust was constructed for Fr. Sepulchre. The structure has a metal plate with it with a dedication describing him as a missionary. For the people, the structure symbolizes the heroism of Fr. Sepulchre. Because of the great influence he had, a street was named in his honor. Furthermore, there were people who used the pioneer's surname as their own. Such gestures of the people expressed their high regard and respect for Fr. Sepulchre. Fr. Sepulchre died from a treacherous fever. In spite of the pain while he was on his deathbed, he remained calm with a smile. Ironically, it was Fr. Sepulchre who tried consoling his visitors. Here we can notice his exceptional character. Until his last breath he was a father who comes to the sick and dying with words of comfort. The tomb of Fr. Sepulchre is located in front of the communion rail of the Sta. Rita Church in Bontoc. His tomb was covered with an engraved stone with the following dedication "Deo templum, sibi sepulchrum aedificavit" (He built a temple for God and a "sepulchre" for himself). This honorific statement describes totally who Fr. Sepulchre was as a committed missionary. The inscription speaks well of him. For the people of Bontoc, Fr. Sepulchre gave comfort like a father does to his child in need. The good news as reflected in his life mirrored the care and comfort given by God to the whole of humanity. Reverend Father Albert Dereume, CICM (1881-1953) Birth: April 20, 1881 in Chimay, Hainaut Vows: September 8, 1907 Ordination: December 19, 1903 Death: March 27, 1953 in Antwerpen, Belgium at the age of 71 Father Albert Dereume lived his missionary zeal among the people of Itogon, Benguet. He devoted his first years of apostolate to the working class and to vocational instruction. His interest was primarily directed to the education of the youth. Fr. Dereume's long missionary career was almost entirely dedicated to the youth in the schools. Primarily, his main thrust in education was the creation and organization of vocational schools. As an educator his special gifts of heart and spirit made him influence his students significantly. Even when he was recalled from the mission in the Philippines, he continued his commitment in educating the young. Fr. Dereume founded a vocational school in Congo. The modest school that started in 1916 in temporary shacks has now become an important school in that African country. For thirty-six years he offered himself persistently to the formation of the Congolese youth. Extremely welcoming, Fr. Dereume exemplified the type of missionary who follows the motto "Everything for everyone." He was always ready to accept mission appointments. Fr. Dereume gave himself wholly until the limits of his strength, and even from his sickbed he still dreamt of returning to the people to whom he had given his heart as a missionary. We can learn from the life of Fr. Dereume the imperative of educating the youth because he saw in them the hope of the future. As a missionary, Father Dereume can be described as the friend and confidant of the youth. Reverend Father Oktaaf Vandewalle, CICM (1879- 1968) Birth: May 30, 1879 in Heestert, West-Vlaanderen, Belgium Vows: September 8, 1900 Ordination: July 16, 1905 Death: August 25, 1968 in the Mission House in Torhout, W-Vlaanderen at the age of 89 One of the older members of the group, Father Oktaaf Vandewalle had been a professor of philosophy. After the end of his studies, he was appointed as a prefect. Fr. Vandewalle became parish priest in Baguio, Bayombong, Solano, Bontoc and Tagudin, all in northern Luzon. He was also once a Director of a college in Cavite. In Manila, Fr. Vandewalle was appointed as Superior Procurator, Vice-Provincial and Provincial Council member. In his mission to Baguio he also performed the duty of a Rector to the Scheut house and became the first Apostolic Prefect of Mountain Province in 1933. His last appointment was in Belgium where he was the Rector of the Mission House in Torhout. In fulfilling his pastoral tasks Fr. Vandewalle realized at the start that the most urgent need in evangelization was to provide people with solid catechism. This was so because ignorance of the faith and attachment to all kinds of superstitions were rampant during that time. In the absence of Catholic schools, Fr. Vandewalle taught in public schools and grabbed every opportunity to instruct people by preaching. Like his contemporaries, we see in the life of Fr. Vandewalle an essential aspect of missionary life, that is, to be a teacher of God's word to people. Fr. Vandewalle did not limit his concern to the spiritual rehabilitation of the people. He, together with the mayor of Bayombong, Nueva Vizcaya, agreed to organize an association that would help the people recover from the poor harvest at that time. The association was formed and it was called "Bayombong Farmers Association." This group was patterned from a similar association in Boerenhond, Belgium, the "Belgian Farmers League." After a series of meetings and consultations, Fr. Vandewalle was elected as president of the association. Again, we witness here a vital element in any missionary journey. Fr. Vandewalle collaborated with the locals in building a dynamic Church that recognized the promotion of the lives of people. Another noteworthy assignment of Fr. Vandewalle to the early missions of the CICM was his being the editor of different missionary magazines. Examples of these magazines are "The Little Apostle of the Mountain Province," "E Missionero" and "La Vista." Written accounts about the missions were necessary at this point to update Church authorities and the people. These came in handy in the promotion of the missions especially among students in Catholic schools. Fr. Vandewalle was aware that as a missionary, one has to be familiar with the worldview of the people being evangelized. This was evident in his life. Fr. Vandewalle displayed much patience towards and respect for the Filipino culture and way of life. In fact, he had a high regard for the Filipino value of courtesy. For him bringing these cultural values into the fold can help people practice the true faith. Here we see an example of the importance of inculturation in any missionary endeavor. As a missionary, Fr. Vandewalle promoted the use of local value systems in order to encourage more participation in the Church. In spite of the concerns, difficulties and persecutions he experienced, Fr. Vandewalle remained firm in his mandate as a true missionary. For him this is the demand of a true apostle of Christ among the people. By being obedient to his call to the missions, Fr. Vandewalle was able to commit himself to the task of proclaiming the good news. Reverend Father Henri Verbeeck, CICM (1879-1938) Birth: October 3, 1879 in Puurs, Antwerp, Belgium Vows: September 8, 1901 Ordination: October 14, 1906 Death: September 21, 1938 in Aritao, Nueva Vizcaya at the age of 58 Father Henri Verbeeck was a member of the group that first went to Baguio. He started the CICM mission in La Trinidad, Benguet and eventually became the first parish priest of what is known today as San Jose Parish. He was also assigned in Bauko and finally in Aritao, Nueva Vizcaya. Fr. Verbeeck was a humble servant and a loving provider to the poor. He was a missionary who was willing to carry on with his duty despite adversities in order for people to live humanely. Fr. Verbeeck's goodness as a person was evident in the way he cared for people. As a missionary, he put himself at the service of the poor. By transforming the lives of people Fr. Verbeeck helped in the growth of the Church. For the people who became witnesses to the zeal of this missionary, Fr. Verbeeck was a leader and a unifier through his preaching and teaching. In his life, Fr. Verbeeck gave his solemn vow to become a faithful agent of the Church. He was a genuine shepherd to the flock entrusted to him. His life clearly showed God's graciousness at work. Reverend Father Seraphin Devesse, CICM (1883-1945) Birth: April 28, 1883 in Rebecq- Rognon, Brabant, Belgium Vows: September 8, 1903 Ordination: October 14, 1906 Death: March 21, 1945 in Santiago, Isabela at the age of 61 Father Seraphin Devesse was the youngest among the pioneers. He finished the classical humanities at the Minor Seminary, and later, his Philosophy at the Seminary in Malines. Fr. Devesse or "Vessius" as he was also known to his companions was a professor of languages and Sacred Scripture in the CICM seminary in Belgium. The following year after his ordination, Fr. Devesse, eager and enthusiastic to do evangelization in foreign lands, embarked on his first missionary adventure: The Philippines. In Baguio, Fr. Devesse built the first Catholic church named the St. Patrick Church. From that small church later grew the Baguio Cathedral we know today. Fr. Devesse became the first parish priest of St Patrick Church. Within this period, he also established another church in Campo Filipino in the same city. From that another church soon emerged what is now the Saint Vincent Church. Aside from building churches, Fr. Devesse was also responsible for opening the first Catholic mission school using the sacristy of the church he put up along Session Road, Baguio City. That school was the beginning of what is now Saint Louis University. "We built a little church and started a school," summarizes one mission chronicle of the early Fathers' account of Baguio, which was a testimony to Fr. Devesse's monumental efforts. After his missionary journey in Baguio, Fr. Devesse was assigned to Bambang, Nueva Vizcaya, as a parish priest. There Fr. Devesse built a Catholic school. He also had a short stint in Abra upon the request of the Bishop of Vigan to help in the German mission area (SVD Missionaries) which did not have enough priests due to the outbreak of World War I. He then became the parish priest of Santiago, Isabela. It was there that the Japanese executed him, along with his assistant, Rev Fr Laurent Decaestecker, CICM. Fr. Devesse's heroism during the dark days of the war made an impression on people who remembered him as "a great figure." This striking recollection of the La Salette Missionaries was for Fr. Devesse's making a gallant stand before his Japanese executioners. Aside from attending to the spiritual and educational needs of the people, Fr. Devesse distinguished himself as a man of dialogue. He was an ecumenical pastor who succeeded in uniting as one people the Catholics, Aglipayans, and the Protestants in Bambang, Nueva Vizcaya. This happened during the turbulent years of religious and political upheavals in Philippine Church history. Such a rare accomplishment earned for him the respect and love of the people of Bambang that they embraced him as one of their own, even honoring him as an "Imbambang." For his parishioners, Fr. Devesse lived in solidarity with those whom he served. He worked hard to establish an authentic community among Catholics and non-Catholics. Fr. Devesse, for many of his confreres and the local priests he had contact with, was described as a very kind person. Such trait was appreciated a great deal by the parishioners. Fr. Devesse also showed great respect for authority and was not critical of his superiors or his confreres. He mirrored the missionary who was full of zeal and not afraid of hard work. He wholeheartedly accepted tough assignments out of obedience. UNIT ONE JESUS AND THE CHURCH This topic on the Church focuses on understanding the Christian Community and its role in the world. - God made himself known, especially through Jesus. Attention is given to the relationship of Jesus with God. We stress the union between God and Jesus because this intimate relationship influenced to a great extent what Jesus said and did. Indeed, many theologians consider Jesus' relationship with God as the most important factor in understanding why Jesus thought and behaved as He did. - We cannot speak about what the Church is and its mission without considering Jesus. We know that the Church came about because of the teachings of Jesus, His deeds, and the events in His life. In other words, the person and ministry of Jesus became the foundation of the Church. But Christians also believe that Jesus was able to live a life of compassion because of His close relationship with God whom He called "Abba" or "Father". In a sense, therefore, Jesus shows us the compassionate God who has passion for the poor and the suffering in society. That is why we cannot understand who Jesus is without talking about His relationship with God. In workbook, the word "Church" (with a capital 'C') refers to the Christian community; and "church" (with a small 'c') refers to the building. Lesson 1  Jesus as the Sacrament of God Inspired Word of God Peter's Confession of Christ Matthew 16:13-17 When Jesus went into the region of Caesarea Philippi he asked his disciples, "Who do people say that the Son of Man is?" 14 They replied, "Some say John the Baptist, others Elijah, still others Jeremiah or one of the prophets." 15 He said to them, "But who do you say that I am?" 16 Simon Peter said in reply, "You are the Messiah, the Son of the living God." 17 Jesus said to him in reply, "Blessed are you, Simon son of Jonah. For flesh and blood has not revealed this to you, but my heavenly Father. Jesus the Way to the Father John 14:8-11 “Philip said to him, "Master, show us the Father, and that will be enough for us." 9 Jesus said to him, "Have I been with you for so long a time and you still do not know me, Philip? Whoever has seen me has seen the Father. How can you say, 'Show us the Father'? 10 Do you not believe that I am in the Father and the Father is in me? The words that I speak to you I do not speak on my own. The Father who dwells in me is doing his works. 11 Believe me that I am in the Father and the Father is in me, or else, believe because of the works themselves. The prophets in the biblical tradition were called neviim in Hebrew. The word literally means "mouthpieces" of God. God spoke to His people through them. It was an honor to be called a prophet because it suggested holiness of life and closeness to the Divine. As mouthpieces, prophets in the Bible held authority and they could warn the leaders of the people if they were not doing their duties. Although prophets were great people, the biblical story tells us that Jesus was more than a prophet. It was Saint Peter who was able to realize this. He said to Jesus, "You are the Messiah, the Son of the living God." Jesus' relationship with God as Son is characterized by total unity with His Father. When Philip asked Jesus to show them the Father, Jesus replied, "If you have seen Me, you have seen the Father." We have never seen God, but by looking at the life of Jesus, we have an idea of what kind of God the Father is. In Jesus, God has revealed Himself to us. Through the person and ministry of Jesus, we can experience God. As the Gospel of Matthew says, Jesus is Emmanuel, which means, "God is with us." He is God's Sacrament to the world. Church Teaching "Sacrament" - the celebrations of Christian life like Baptism, Confirmation, Eucharist, Reconciliation, Anointing, Marriage, and Holy Orders. - "sign that effects what it signifies” - celebrations as signs point beyond themselves to the reality that God cares for people - if we participate in the celebration of the Sacraments properly, we are helped to become better disciples and better human beings. Sacraments are interpersonal encounters between God and human beings. We encounter God when we celebrate the seven Sacraments. But first and foremost, we encounter God in the person and ministry of Jesus and that is why we can say that Jesus is the Sacrament of God. Through the Church that we encounter Jesus. Therefore, the Church can also be called the Sacrament of Jesus. For Christians, the culmination of God's revelation was experienced in the person of Jesus. For Christians, God made Himself known in a special way through Jesus. 1. Jesus' Relationship with God Christians are called to follow Jesus.  "Christian" means - a follower of Christ. But for us to follow Jesus, it is important that we know Him and are clear about what He stands for. However, we must recognize that we can only arrive at a symbolic way of capturing the totality of who Jesus is because as humans we have our limitations. Because of these limitations, we can only attempt to describe and understand Jesus using images. One image that can properly describe the identity of Jesus is the expression "original Sacrament." The German word Ursakrament refers to Jesus as the central Sacrament who fully revealed God's love to the world. Karl Rahner, a well-known theologian, elaborates on this image by pointing to Jesus as someone who fully manifested the presence to and action of God for humanity. In His life, Jesus was faithful to God's will. Jesus consented to the goodwill of His Father so that God's plan for humanity became a reality. A phrase the Gospels use to refer to this plan is "kingdom of God" which is the central message of Jesus. It is in this sense that we claim that Jesus wholly communicated to people God's presence and action. Jesus' response allowed God's purpose to be alive here and now. The image "original Sacrament" that is used to describe Jesus expresses who Jesus really is in relation to God. This means that the whole Jesus event (His life, ministry, death and resurrection) symbolizes the presence and action of God in relation to human beings and to the whole of creation. In fact, the name "Jesus" in Hebrew means "God saves". The name Jesus signifies that the very name of God is present in the person of His Son (Catechism of the Catholic Church 432). A famous theologian, Edward Schillebeeckx, in his writing De Sacramentele Heilseconomie (1952) refers to Jesus as the Sacrament of God. Similarly, other theologians call Jesus "the symbol of God and paradigm of our humanity" (Dictionary of Theology). These people mean that in Jesus we see the face of God, in similar manner that we see God in the events of our life. Jesus reveals who God is. Jesus Christ is Himself both the Mediator and the fullness of all Revelation (CCC 65, Catechism for Filipino Catholics 70). Jesus makes God present and active in the world. The Jews always thought of God as powerful, loving, faithful, and just. God's power liberated them from the bondage of Egypt to become a free people. He protected them from their enemies. He did not leave them even if they were unfaithful to the covenant many times. How does Jesus manifest and make present these life-giving attributes or characteristics of God? Let us take three examples in the ministry of Jesus. a. Healing Jesus' healing ministry must ultimately be grounded in his own life of suffering, dying, and rising from the dead, whereby he transformed the whole meaning of sickness and death. At the same time Christ has taught us to do good by our suffering and to do good to those who suffer. CCC 1504-5 If we read the Gospels, we can see in the ministry of Jesus God's compassion for his people. Some very obvious examples are Jesus' healing activities. Healing forms a significant part of Jesus' ministry. A little less than one-third of the Gospel narratives concerns Jesus' healing so that we cannot understand Jesus properly if we forget that He was a healer. Jesus healed not because He wanted to prove something. Many times in the Gospels, the gospel writer introduces the healing act of Jesus by the phrase "and Jesus took pity..." and similar other expressions suggesting that here, Jesus healed because of compassion. Those who experienced Jesus' healing invariably saw Jesus as somebody sent by God and was doing the work of God. In the Old Testament, one of the common descriptions about God is that He is Israel's healer. In Jesus the healer, Jesus' contemporaries saw God continuing to heal His people. For the Jews, healing is a very important part of their understanding of what salvation is. And healing is not just physical healing but the well-being of the totality of the person and the community. Therefore the Bible can speak about restoration of relationships as healing of relationships. When Jesus healed, He did not just remove the physical aspect of illness but He restored the person to a state of wholeness. An example is the Gospel story about Jesus healing a woman who has been bleeding for many years. Because she was always bleeding, the woman was considered by others as perpetually unclean and therefore she was being avoided. In a sense, she was an outcast in the community. When Jesus healed her, her physical health was not the only one restored. She was also restored as a member of the community. This means a lot in the Jewish society where being accepted in one's group was very important. She was no longer an outcast because her community accepted her back. Or we can say, the community was also healed because Jesus' action made them realize that the suffering woman was a member of their community who really needed help. There was a restoration of relationship. In this story, Jesus embodied God as the healer of His people. In Jesus, God worked to restore well-being to His people. By freeing people from earthly evils of hunger, injustice, and illness, Jesus performed signs showing God's care for people (CCC 549). b. Table Fellowship Aside from healing, one important element of the ministry of Jesus was His table fellowship. For the Jews during Jesus' time, eating was not just a biological or social activity. It was a religious reality as well. This was the reason the Jews of Jesus' time had religious rules regarding what to eat and what not to eat, how to eat, and with whom one should eat. For example, a respectable person should not eat with sinners, or pagans, or prostitutes because he will become unclean. He should wash his hands properly before eating because he might have touched something unclean. If eating was practiced this way, it divided rather than united the community. But we read in the Gospels that Jesus had been eating with all types of people including tax collectors and the outcasts of society, and his disciples were criticized for eating without washing their hands. Jesus' table fellowship symbolized and made present God's inclusiveness and concern for the lost and the last. In the Gospel stories, the people with whom Jesus ate were those excluded by many in the Jewish society. Jesus' table fellowship, therefore, made present in a concrete way the God of compassion. c. Teaching Many times Jesus used parables to teach. The parables of Jesus are stories about the Kingdom of God the Kingdom of God is also described as an experience of salvation both in the here and now as we shall see later. The parables told by Jesus were not meant to entertain. They were not intended for children during bedtime. Rather, they were meant to jolt adults to see things differently and act accordingly. A parable is a short imaginative story designed to communicate one central idea that reverses a prevailing notion which is usually oppressive. Jesus also often used sayings, stories, and analogies from nature: "Consider the lilies of the fields; they neither toil nor spin..."; "A good tree bears good fruit..."; "Even the hairs of your head are counted." Common to all these forms of traditional wisdom (parables, sayings, analogies) as used by Jesus was an invitation to see differently. They invite us to have a transformed way of looking at the things and events in our life and in the life of society. Jesus used these to call people to a new way of relating to God and to one another. The parables of Jesus also challenged the prevailing oppressive situation of His time and invited people to an alternative lifestyle that could lead to a more humane society. The parables were used by Jesus as tools for transformation. In the Gospels, there are two imageries that explain what is involved in transformation: the imagery of the heart and the imagery of death. For the Jews, the heart represented the true self of the person. The heart is open to change if it is centered in the compassionate God. Otherwise, the heart becomes closed, unfeeling, and selfish. To that person seeking for true wisdom, Jesus said: "You shall love the Lord with all your heart, soul, and mind" (Mk. 12:29-30). The transformation Jesus pointed to is also seen in the imagery of death. Jesus called on His contemporaries to die to family, wealth, honor, purity, religion, and even to self as the center of one's concern. The beautiful gospel image of the grain falling on the ground and figuratively dying so that it will yield a rich harvest suggests this. Jesus' wisdom calls us from a life that is primarily concerned about fulfilling the requirements of religion or culture to a life rooted in a relationship with a compassionate God. In this way, Jesus' teachings, aside from His deeds, mirror the loving God. The description about Jesus as "original Sacrament" sums up the implications of His steadfast relationship with God. In the language of the Gospel of John, Christian faith is centered in Jesus, who is "the Way, the Truth, and the Life" (Jn. 14:6). As Christians we must witness with our faith  and way of life following Jesus' faith in God. Jesus' faith in God highlights the unique relation between Jesus and God. In their relationship with each other, Jesus becomes the agent, content, and goal of God's revelation. Through Jesus, God makes Himself known. As an agent, Jesus is the mediator between God and humans (CCC 65). By being the mediator, Jesus makes us one with God. In Jesus, God and people became one. Jesus as the goal of revelation means that Jesus is key, center and purpose of Christian life (Pastoral Constitution on the Church in the Modern World, Gaudium Et Spes (GS 10). Saint Paul clearly states that our present life should face the challenge to "put on the Lord Jesus Christ" (Rom. 13:14). It follows that Jesus is not only the goal of God's revelation He is also the content. That means Jesus reveals both who God is and what we human beings should be. 2. Jesus and the Kingdom What is crucial in the ministry of Jesus was His preaching about the inauguration and building up of the Kingdom of God. Properly understood the kingdom refers to the reign (active presence) of God in the lives of people. In other words, the kingdom is the reign of justice, truth, freedom, love and peace in human society. It is our experience of total well-being or salvation. By preaching about the kingdom and living according to its values, Jesus has brought salvation to people. Jesus, then, is the agent of the kingdom of God. His whole life clearly shows the possibility of an encounter between God and human beings. In a sense, the description of Jesus as "original Sacrament" means God was also active and present in Jesus. As Christians, we believe that in Jesus we encounter the presence of God. In the synoptic Gospels, the focus of the preaching and concern of Jesus is not the Church but the kingdom or reign of God. Although we have discussed the notion of the kingdom in our previous course, it is helpful to say again a few things about it in relation to our discussion about the Church. We can describe the kingdom of God in the following ways: a) The kingdom good news; b) The good news of the kingdom does not ask for performance; c) The kingdom is an end to power relationships; d) The kingdom of God is offered to all; and e) The kingdom is future and present. a. The kingdom is good news. The kingdom as good news means it is all about total human well-being from God. An alternative term for this well-being used in the Bible is "salvation." But salvation does not only refer to the well-being of the soul, which is the usual understanding. In the view of both the Old and New Testaments, the human person is an undivided whole. So when we speak about the kingdom as an experience of well-being, we are referring to the good of the body, mind, and spirit. This is what the evangelist Saint John was referring to when he proclaimed that the purpose of Jesus' coming is for human beings to have "fullness of life" or "life to the full" (cf. Jn. 10:10). In the terminologies of Filipino theologians like Jose de Mesa, salvation includes both the well-being of the katawan and the kalooban, or the whole of the person's katauhan. b. The good news of the kingdom does not ask for performance. As good news, the idea of the kingdom does not put emphasis on what we can do. The Kingdom is essentially a gift of God made present in Jesus which in itself is both a task and a promise for the whole Christian community (PCP II 39-43). It is because the kingdom is primarily a gift from God that ultimately it is God who makes the kingdom a reality. The Gospels and the letters of Saint Paul stress this aspect of our understanding of the kingdom. Jesus had, at certain times, criticized people because of their reliance on their own efforts. The Gospel story about the Pharisee and the publican who went to pray illustrates this. So does the story of the "Prodigal Son" where the older son argued that because he was obedient to their father, he should have more privileges. His younger brother who did all the wrong things has no right over anything in their father's house. It does not mean that we do not need to exert effort to be good, or to repent. The point is, even our good works are possible only because of God's grace. Our abilities and capacities are God's gifts. c. The kingdom is an end to power relationships. The kingdom is good news also because it is an end to relationships based on how much power or authority we have. When we use our power and  authority to oppress and dominate others, the resulting situation is not life-giving. Such a way of relating with others takes place in our communities, workplaces, and even inside our homes. The message of the kingdom calls for a change of attitude and the abolition of rules, regulations, structures, or systems that promote this kind of relationship. d. The kingdom is offered to all. The kingdom of God is good news as well in the sense that everybody is invited to share in its blessings. The ministry of Jesus shows the inclusiveness of God's offer of well-being. Jesus welcomed those people rejected by the Jewish society: the sinners, tax collectors, prostitutes, and all those unrecognized in society. He saw in these people the possibility of change. The Jesus movement, that group formed around the experience with Jesus, was characterized by acceptance and openness towards others, especially those excluded in society. If the ancient Jewish society was exclusive in many ways, the contrary was true for Jesus and his followers. e. The kingdom is both present and future. The future aspect of the kingdom is usually stressed resulting in the lack of social and political involvement among Christians. Behind this attitude is the thinking that if the kingdom of God concerns only our life after we die, then involvement in the present is meaningless. But in the teachings and practice of Jesus, the kingdom is presented as also an experience of well-being in this life. Following the prophet Isaiah's reflections, Jesus thought about the kingdom as the feeding of the hungry, the freeing of the prisoners, the healing of the sick (cf Lk. 4:18 ff.). These are concrete situations that concern people in the present life. The foregoing ideas are important because as Church, we are agents of the kingdom. In the final analysis, our mission is to serve the cause of the kingdom. In conclusion, we can say that Jesus is the basis and model of our faith in God. We Christians believe that through Jesus we receive God's salvation. As recipients of the well-being intended by God for us, we are expected to respond positively as Jesus did. The starting point of any proper understanding of the Church is the person and ministry of Jesus. The Church came to be because of the experience the early disciples had of Jesus. It was on the basis of this experience and its subsequent interpretation that the early followers formed a community which we now call the Church. We will not have a good grasp of what the Church is all about without considering this experience. The disciples' experience with Jesus necessarily makes us ask the question "Who was Jesus?" We answered this already in the previous course (RE 11b). In the context of our discussion on the Church, we can highlight an important message related to what we learned in that course by saying that Jesus is the Sacrament of God. In other words, in Jesus, we see a loving, caring, and saving God who invites people to live and relate with others in a compassionate way. In the life and ministry of Jesus, we see the action of God for the well-being of people. For this reason we said Jesus is the Sacrament of God. Missionary Response The person, life and ministry of Jesus mirrored the loving God He believed in. One of the most important parts of His ministry was His concern for the weak and the sick. We, too, can mirror God's compassion in our daily life by: 1. Visiting the sick in our community; 2. Volunteering our time to help the needy especially during calamities; 3. Donating whatever we can to charity; 4. Controlling our tendency to bully others; and 5. Showing respect to the elderly members of the community.