Witness To The Word (PDF-Book)

WORD as ‘dabar’ in the Old Testament and as ‘logos’ in
the New Testament
LEARNING OUTCOMES:
At the end of the lesson, the students are expected to:
1. Analyze one’s experience in view of the truth that God speaks
in one’s life in manifold ways or in view of the ultimate
realities of life;
2. Examine one’s way of praying in terms of how one has
responded positively to the voice of God;
3. Share sincerely with others some stories of being in touch with
the depths of life or with the deepest reality of life – God.
WORD as ‘dabar’ in the Old Testament and as ‘logos’ in the
New Testament
• For the Jews Dabar is more than spoken word. It may

refer to a thing, an affair, an event, an action and the like.
• Dt. 32: 46-47 It is life giving.
• Ps. 107:20 It has the power to heal.
• Wis 9:1; Ps. 33:5 It was by God’s Word that the heavens
were
made
• Is 55:19 Using the comparison of rain and snow which
come from heaven and make the earth fruitful, God says:
So shall my word be that goes forth from my mouth; it
shall not return to me empty.
WORD OF GOD AS EXPRESSION OF MIND OR WILL OF
GOD
• God’s revelation through the prophets.

• God’s laws which He gave to his people
through the prophets.
Hence dabar is not merely a revelation of
information but a powerful word that has certain
dynamic energy and power of its own; it
achieve what it says:
Ps 33:9). (when He spoke the world was
created; at his command everything appeared.”
Ps 147 He gives a command to the earth and
what he says is quickly done.
GOD’S WORD AS BOTH
REVELATION AND SALVATION
• God’s WORD does not only reveal but it acts, it
creates and it saves.
• It is through His WORD that God guides and
accompanies His chosen people to a goal he has set
for them.
Jeremiah 20:18 Jeremiah talks about the WORD OF
GOD as a burning fire in his soul that shuts up sharply in
his bones so that he cannot contain it. What is meant
here is that he is aflamed with the WORD OF GOD so
that he believed that he will perish if he does not speak
of it. It demands to be passed on in his preaching. (Jer
20: 7ff)
Hebrew 1:1-2
• “In the past, God spoke to our ancestors
many times and in many ways through the
prophets but in these last days He has
spoken to us through His Son.
Prologue of St. John (Jn. 1:1)
Theological meanings in regard to the PERSON of
JESUS as the DIVINE LOGOS
In the beginning was the WORD: that JESUS is
the ALPHA and OMEGA and not a created being
which is suggested by Plotinus.
and the WORD was with God: oppose Modalism
of Sabellius which propagated the belief that the
FATHER, SON and the HOLY SPIRIT are just
different modes or aspects of the ONE GOD.
• And the WORD was GOD: means
JESUS is TRUE GOD which is a clear
refutation of the Arian heresy that
considered JESUS as merely the highest
of all created beings.
Understanding the DIVINITY of JESUS in
relation to the FATHER and the HOLY SPIRIT
- Immanent Trinity refers to the internal activity of the
Trinitarian God or (Blessed Trinity) within Himself awhich
is one of perfect communion characterized by loving
presence, constant communication and total act of
self-giving receiving.
• -Immanent: inherent or existing within
• Two immanent divine operations or activity:
1. Knowing: As the omniscient BEING, the
FATHER is engaged in a constant act of
infinitely knowing HIMSELF.
• Knowing is a process which produces a
concept, an image, a VERBUM – the WORD,
the SON, who is also GOD since there is
nothing generated from God that is not God.
“GOD the FATHER upon knowing HIMSELF
engenders the SON, who is the PERFECT IMAGE
of the FATHER.
2. Loving: When the FATHER loves HIMSELF as the
ULTIMATE GOOD, HE loves the SON and the SON
necessarily loves the FATHER. This reciprocal act
of loving between the FATHER and the SON is
the HOLY SPIRIT.
As the uncreated energy, the HOLY SPIRIT is the
breathing of love between the Father and the Son.
As already said there is nothing that comes from
God that is not God. The HOLY SPIRIT shares the
same power, glory and majesty as the FATHER and
the SON.
Authentic love always overflows
• Economic Trinity: God’s act of loving
relationship with HIS creation, humanity. God
shares his superabundant love with HIS
creation especially with human beings and
this is the reason why HE sent HIS ONLY SON
JESUS, the WORD into the world that we can
partake in the divine nature of loving
communion
In the New Testament GOD speaks
through HIS SON
• - This is the conviction of the New Testament
as depicted in the Parable of the Sower, that
the seed expounded as the WORD has taken
place in CHRIST EVENT, in JESUS.
• JESUS is the definitive WORD of salvation
directed by the FATHER to all. (Mt. 21:33-39
Parable of the Wicked Tenant.
Two important points of the LOGOS
sayings in the Prologue of St. John
1. In the person and event of Jesus, the traditional
and religious values are present in a new and
personal way. The LOGOS has become an event, a
flesh, and a history in the person of Jesus Christ (…
and the WORD was made flesh and dwelt among
us).
2. The LOGOS is the pre-existent CHRIST. In the
person of Jesus, made human like us, YAHWEH
HIMSELF accompanies and guides HIS Chosen
People, the Israelites and the New People of God
today, the Church.
DUAL ROLE OF JESUS
1. JESUS is the human expression of WHO GOD
is: JESUS the WORD made flesh, through HIS
PERSON, unveils the hidden YAHWEH.
2. JESUS is also GOD’S idea of what a human
being is supposed to be: through JESUS GOD is
able to express, in human terms, his idea of who
the human being is.
WORD
Ways of coming to know the loving God:

- Physical world and the human person in the Old Testament, God’s
love was manifested in the activities associated with his Word. As a
personification of Divine activity, the WORD as dabar:
a) Accomplishes the purposes of the Father (Is. 55:10-11)
b) Brings to reality what God utters (Gen. 1-2:4a; Ps. 33:8-9; Ps 148:5)
c) Holds things together (Sir. 43:26)
d) Like the breath of God, is in charge with creation (Ps 33:6; Jdt. 16:14;
Wisdom
Learning Encounter 2: The Image and Likeness of the Triune
God as Reflected in the Human Being
• Specific Objectives: At the end of the lesson, the students are

expected to:
1. WORD OBJECTIVE ( Knowledge of the Word of God,
doctrine or teachings of the Catholic faith) Use the concept of
human beings as created in God’s image and likeness as basis
for critiquing specific moral issues in one’s life or in the
society at large;
2. WORSHIP OBJECTIVE (Affective objective or love of God
expressed through faith and worship) Compose a prayer that
deepens one’s intimacy with God and neighbor or a poem that
is expressive of what is in the depths of one’s hearts in regard
to the moral problems in the society
Learning Encounter 2: The Image and Likeness of the Triune God as
Reflected in the Human Being
3. WITNESS OBJECTIVE (Psychomotor objective or applying

and living the Word of God) Advocate for the promoton of social
justice as a way of responding to God’s call to life and love.
Learning Encounter 2: The Image and
Likeness of the Triune God as Reflected in
the Human Being
• Vetus Testamentum latet in Novo, Novum Testamentum patet
in Vetere: To understand Jesus role in salvation history, it is
important to see Him in the light of the Old Testament history.
• Basis of understanding who a human being is: (Gen 1-11)
1. God”said” a “word” and all things were created, light, night
and day, animals, plants, etc.
2. On the 6th day, HE pronounced the famous and revolutionary
words, “Let us make man in HIS own image and likeness; HE
created them male and female.
Let us make… God is a “WE.” The created image, therefore,
necessarily reflects that “we”, i.e. man and woman is by nature a
RELATIONSHIP because the ORIGINAL is a unity and harmony of
relationships.
Three Elements on the basic Understanding of
Human Beings from the Christian Perspective
based on Genesis 1.
• A. The human being is called to dialogue.
1. Partner in dialogue (a being in dialogue)
- God talks or converses with no one in creation except
to the human being. Gen 1:18-17 He addressed
man as “thou.”
- This truth refers to the basic orientation of the
human being to God that serves as the ground and
the foundation of his/her existence.
- Nothing satisfies the human heart except God for
whom it was created.
Three elements on the basic Christian
understanding of who a human being is:
2. Partner in creation (co-creator):
Gen 2:15 till and take care of the earth.
Gen. 2:19-20 power to give names to the animals.
This means men has a special role to control creation and to use it at
the service of his or her final purpose.
B. Called to fellowship: As an image of God, human being was
made male and female.
- No other helper but our fellow human beings.
- Human existence is co-existence: rapport; inherent capacity to
dialogue.
- Man and woman complement each other in their growth towards
maturity and fulfillment.
Three elements of Christian understanding of
who a human being is:
C. The Human Being is called to life
Gen 2:16-17 “… do not eat of the fruit of the tree of
life lest you die…”
-God called them not to die but to live.
-God puts in their hands their own destiny and future.
(It’s up to them to eat or not to eat, to live or to die.)
-Human beings have inherent freedom.
-to b human is a vocation that must be achieved. He is
not only an image of God; he/ she has to become an
image of God on his own free will.
How did the Holy Scriptures or the Bible present
the human being at the start?
• In the garden of Eden, man and woman were
in shalom; they were… 1. at peace with God,
2. at peace with fellow human beings, 3. at
peace with the material world (nature), 4. and
at peace with themselves. (p.18 last par. )
WORD DIMENSION OF THE FAITH

Human beings as created in God’s image and likeness
(Gen. 1:26; Sir. 17:3) share in God’s nature of being good, free,
creative, etc. As such they are called to mirror God’s nature in
their ways of being and becoming in this world.
Human persons and happiness by being true to their
nature as open and relational, embodied spirits, conscious beings,
historical beings, unique and fundamentally equal (CFC, 687-
692).
WORSHIP DIMENSION OF THE FAITH
Deepening one’s intimacy with God in prayer is
indispensable to becoming the person one is meant to be.
WITNESS DIMENSION OF THE FAITH

Called to journey from being an image of God (human
potentiality) to becoming the likeness of Christ entails the
following:
1. dialogue and fellowship with others especially the poor
and the exploited;
2. creating situations promotive of life, justice and love.
ANALYZING SOCIAL ISSUES BASED ON MAN CREATED IN
THE IMAGE AND LIKENESS OF GOD
1. List down the current issues or news from newspapers.

2. Focus on one news. How did it happen? Why do you think
did this event happen?
3. What solution can you give based on the religious truth that
human beings are created in the image and likeness of the
Blessed Trinity or human being by nature is a relationship?
Assignment: In your journal compose a prayer or poem
expressing your intimacy with God and your feelings about the
event, issue or problem that your group discussed.
Learning Encounter 3: The Image and Likeness of the Triune God in Humans
As Destroyed by Humans Themselves

expected to:
1. WORD OBJECTIVE ( Knowledge of the Word of God, doctrine
or teachings of the Catholic faith) Analyze issues of social
injustices in view of sin as reflected in selected Biblical
themes and presented in PCP II;
expressed through faith and worship) Examine one’s way of
living in the context of the concept of authentic prayer or
being deeply spiritual versus idolatry in today’s consumerist
and materialistic world. Share sincerely with others some
stories of being in touch with the depths of life or with the
deepest reality of life – God.
Learning Encounter 3: The Image and Likeness of the Triune God in Humans As
Destroyed by Humans Themselves

and living the Word of God): Take an active role n raising the
people’s level of awareness and sensitivity in regard to issues of
social injustices.
Learning Encounter 3: The Image and Likeness of the Triune
God in Humans As Destroyed by Humans Themselves
WORD DIMENSION OF FAITH
1. Why did the human beings fall? P. 21 2nd par

Because of pride and self-centeredness: they wanted to be like
God.
2. Consequences of sin to human beings
- Human being is cursed (Gen 3:14-17) They were thrown out
of the garden of Eden, away from that beautiful life of Shalom.
He is not anymore at peace.
Consequences of Sin
- Cursed
- The human being is scattered (Gen 11:1-9 Tower of Babel) p. 21 4th
par.
They could not understand each other. Instead of being a
complement to ones growth, the other now becomes a threat.
- The human being becomes a being towards death. P22 Life now
has no meaning and no end except in death. Like an over ripe banana
it has no future except to rot. What meaning does human life has
when there is no God. Relationship with God is broken, so human life
has no future. What gives meaning, future, sense and purpose to
human life? P. 22, 1st #5 RAPPORT with GOD.
What is the so-called affective disorder? P22, 1st last
Human being’s constant search to be loved and to love; hung for love.
Did God allow mankind to be enslaved
by sin? P22, 2nd
• God intervened and took the initiative to remedy
and change the bleak situation that human pride
and selfishness, self-centeredness has brought
upon the human situation and the whole of
creation.
In what light should we understand the concept of
Salvation History? P 22 2nd par 2nd to the last sent.
That salvation history came in with the bleak and
dark picture of the human situation after the fall.
Concept of Alienation
- What did you feel after you committed a sinful act or
failed to do the good and the right? (P23 1st, #7) Why
negative feeling? Because we know that we go against
our very nature as human beings. As created in God’s
image and likeness, we are called to reach out to others
in a gesture of love, in true generosity.
- What is the movement of sinning? P 23 2nd # 1
Going away from ones good self, from others who are
equally good, from nature which reflects the goodness
of the Creator, and from the Creator Himself, the
Ultimate Good.
Alienation from Self
• Gen 3:7 signified by the strange feeling of nakedness and
embarrassment, Adam and Eve experienced after eating the
forbidden fruit.
• Many forms of alienation from self. P 23 2nd # 2
Self-pity, guilt, worry-complex, failure to appreciate oneself,
attachment to material things and not forgiving oneself which
may result to suicide.
What is the strong impediment in accepting God’s forgiveness?
P23, 2nd, #3 Narcissism and inability to forgive oneself.
Rom 8:38 “I am certain that neither death nor life…whatsoever
will separate us from the love of God…”
Who is the exception in this teaching of St. Paul? P23 2nd #7
The person himself in his total and final refusal to forgive oneself.
Alienation from Others With Whom We are
Supposed to Relate in Love(p 24)
- Manifold evil acts depicting alienation from others (P 24, 1st #1)
- Difference between alienation from self and alienation from
others. and violence (p 24, 1st, #2)
- If alienation from self is anger turned inward, alienation
from others is, on the whole, violence turned outward.
- Story symbolizing alienation from others (Gen 4:1-16 Cain
and Abel)
- -Why is envy along with the other capital sins deadly?
It can lead to death not only physically but also spiritually. #4
Alienation from Others With Whom We are Supposed to Relate in Love(p 24)
- Difference between jealousy and envy. 1st par #7 #8

Jealousy is the desire to own what one does not have; envy goes
beyond because it seek the destruction of the owner of the
thing or object desired.
- Where can alienation from others extend in the much bigger
scheme of things? P24, 2nd, #1
*to the society, to the whole nation and eventually to the entire
world.
-Where is it evidenced? P. 24, 2nd, #2
*In war, violence, racial discrimination, nuclear race, widening
gap between the rich and the poor countries...
• What are the two types of sin that cause social injustices?
Personal sins and social / structural sins
Alienation from Others and Alienation from
Nature
• Acc. to Albert Nolan in “Jesus Today”, why does alienation from others
continue to take a deeper root and become much more difficult to destroy
in the guise of globalization? P24, 2nd, #3
“The globalization that many people are protesting about today is the
globalization of a particular economic culture, neo-liberal capitalism, a
thoroughly materialistic worldview based on the principle of survival of the
fittest, a culture that destroys other cultures and indigenous wisdom, making
the rich richer and the poor poorer around “the world.
• What Biblical story best exemplifies this type of alienation from others?
p24, 2nd, # 4
Tower of Babel in Gen 11:1-9 where people misunderstood one another since
they were speaking in different language.
• What is alienation from nature? What biblical story symbolize alienation
from nature? P 24, 1st, #2
The story of the Great Deluge in Gen. 6:9 shows how men disregarded the
laws of nature and disrespected Mother Earth.
Alienation from Nature
• What is more to blame in the destruction of the natural
environment, the sporadic acts of poor people who exploit
nature’s resources because of extreme poverty or the
activities of multinational corporations?
• What are these extensive and indiscriminate acts of raping
the natural resources? P25, 1st, #4&5
Illegal logging and mining, release of toxic waste from
establishments, dumping of cargoes of industrial wastes on the
territorial waters of other smaller nations, nuclear testing, etc.
• What does this create?
A great imbalance in the ecosystems that results to calamities.
Alienation from God: Inseparable from other Types of Alienation
WORSHIP DIMENSION OF FAITH

Why is alienation from God inseparable from all the other types
of alienation? P. 25, 2nd, #4
Because an act away from the creature is also an act of moving
away from the Creator.
• What Biblical story appropriately illustrate alienation from God? P. 25, 2nd,
#2
Gen 3: 8-12 After eating the forbidden fruit, the man and the woman hid
from God. Hiding from God appropriately illustrates human person’s
alienation from his Creator with Whom he is meant to be united.
• What is an obstacle to authentic prayer? Sin
• What is idolatry ? Idolatry (Ex. 20:3-4) is worshipping possessions, prestige,
popularity, power and even persons.
• What is the root cause of social injustices? Idolatry
• What is authentic prayer? Authentic prayer is ‘letting go of idols and
letting God. It “is always rooted in the heart, and related to neighbor in
loving compassion and service.” (CFC, 1480)
Alienation from God: Inseparable from other Types of Alienation
WITNESS DIMENSION OF FAITH

• What does beating our breast and saying ‘mea culpa’ signify?
P 25, 3rd, #1
Awareness of our sinfulness which have penetrated the
structures of society.
• What will restore the image of God in men disfigured by sin?
Love 1 Jn 4:18 P25,3rd, #2&3
Loving commitment to the poor, the oppressed and the
exploited is a gospel demand. (Mt. 25:31-46
• To emphasize the truth that the commitment to love is far
greater than any human instinct and is in fact, the greatest in
the hierarchy of human and Christian values ….
The Wise Man and the Scorpion: “My son this animal’s nature is
to sting, but mine is to save.” p26, 1st & 2nd par.
•
Learning Encounter 4: Intervention of the Triune God in the
Life of Abraham

expected to:
doctrine or teachings of the Catholic faith) Relate Abraham’s
faith in response to the faith of the hemorrhaging woman;
expressed through faith and worship) Identify the areas of
one’s life that need the loving touch of God
and living the Word of God) Make others feel that they are being
trusted as a concrete way of expressing love for them.
Learning Encounter 4: Intervention of the Triune God in the
Life of Abraham
• Measure of success during Abraham’s time: p29, 1st, # 2

Being nomads all they wanted were: a father’s house, an
extended family, one’s own family, and some animals to call their
own.
• One thing that disturbed the success of Abraham, why? P 29,
1st, # 5
Belief that after life, they can still exist with their children and
with their children’s children (posterity).
Learning Encounter 4: Intervention of the Triune God in the Life
of Abraham (WORD DIMENSION OF FAITH)
• What kind of love is God’s love? God is love and His love is
unconditional.
• Who makes the first move between God and man
As a loving God, he makes the first move. He intervenes in our
lives so we can live life to the fullest and can unite with Him.
• What are miracles? Miracles are God’s interventions through
events, people, things, insights and feelings to show his love.
• How do human beings experience miracles? If we respond in
faith to God’s initiative.?.
• What are examples of miracles? The call of Abraham and the
events thereafter are miracles.
• How did Abraham responded to God’s intervention? In faith.
Learning Encounter 4: Intervention of the Triune God in the Life of
Abraham
• Gen 12:1-2 Call of Abraham p 29.

• What does God want Abraham to leave behind? What does
HE want Abraham to use as basis of his life and security?(P29,
last par, last sent.)- the basis of his security and success; God
and HIS promises.
• What will Abraham discover if he will not depend on his own
resources but on GOD and HIS promises? P 30
God can be trusted
• Why was Abraham now called the “Father of Faith.?” p 30, 1st,
#4
His faith in God’s WORD became the basis of his security, the
basis of his life.
• How did God reveal himself to Abraham as a God of great
compassion?3rd,
God gave them a child although Sarah was old and barren, and
HE allowed things to happen so the blessings of land and
descendants can be theirs.
ABRAHAM: FATHER OF FAITH
• What is faith as a desire of the human heart? P30, 3rd, # 4
Faith - the desire of the human heart to be connected with God and the gesture
or act of going upward to encounter God – enables the believer to meet God in
his loving act of going down to liberate human beings.
• What did faith empower Abraham to do? P 30-31
Abraham’s faith enabled him to hold on to God’s promises and see them fulfilled.
• How did Abraham exemplify this faith? P 31, before 1st
Gen 22:1-24 Not only in his act of leaving everything behind and taking the risk of
journeying to the unfamiliar and the unknown, but also in his willingness to offer
his son, Isaac.
• In Abraham’s aborted act of offering Isaac to God, what should we not think
of faith and what should we not think about God? P 31, 1st, # 2 - 3
We should not think of faith as blind obedience. We should not think of God as
capricious and sadistic, just testing Abraham’s faith. God did not tempt Abraham
to do an immoral act of murdering his own son.
• What is the ancient practice of offering human sacrifice in worship? P31,#4
killing of infants as offering to pagan god, Moloch, prevalent among pagans
• What is the proof that GOD did not approve of human sacrifice? P31; # 4
In the context of God’s unconditional love that runs through the entire Bible, the
angel’s intervention which stopped Abraham from offering his son, is enough
proof that GOD did not approve the practice of human sacrifice in worship.
OUR PROBLEMS AND SUFFERINGS ARE NOT GOD-GIVEN
• Why did Abraham think of offering Isaac to God? P 31, last
Abraham, influenced by the pagan culture of his time, must have thought of
offering his son as a sublime act of worship.
• What new thought about God flooded Abraham’s mind? P 32, before 1st
That God is loving and compassionate and as such does not want murder.
• How did Fr. Nil Guillemete confirm that God did not approve of human
sacrifice? P 32, sentence before 1st par.
“Elohim is a GOD OF LIFE, not a God of death, and he would never want a
father to take the life of a son for a religious purpose.
• What imperfect notion about God is prevalent in the Old Testament that
we should not believe? P 32, 1st, # 1, 2, 5
We should not believe that problems, natural calamities, tragedies come from
God. We should not believe that these are God’s punishments for our sins.
• What is the real meaning and understanding of problems and sufferings?
P32, 1st, # 2
Problems and sufferings are the natural consequences of the disruption of the
laws of nature or simply as effects of sins.
PROBLEMS, SUFFERINGS, CALAMITIES ARE EFFECTS OF SINS
• What does CCC says about our need to be purified from sin,
even venial sins? P 32, 1st, #3
Every sin, even venial entails unhealthy attachment to creatures
which must be purified either here on earth, or death in the state
called Purgatory. This purification frees one from temporal
punishment.
• What is temporal punishment? P 32, 1st, # 4
Temporal punishment follows from the nature of sin, not
vengeance from God.
• What are the two temporal punishment caused by men’s sins?
Problems and sufferings that purify us from our sins here on earth.
Purgatory: a state of purification after death.
HOLISTIC OR INTEGRAL FAITH
As holistic or integral, faith has three dimensions: 1) believing,

2) trusting and 3) doing.
Three-pronged faith as evidenced in the life of Abraham:
1. Belief that involves rational thinking which in theology is
termed as faith-seeking, scientific understanding (believing).
2. Trust in GOD, when amidst the inexplicable realities of life,
the believer holds on to God as expressed in prayer and
worship (trusting).
3. Loving action or faith that seeks social justice and love for
others especially the least (doing).
How did Abraham exemplify this three-pronged faith?
The first two aspects of faith were best reflected
respectively in Abraham’s critical analysis of his faith, that
is:
p 32, last sentence
- Not following the ritu alistic practice of human sacrifice
in his time.
- Setting out to a foreign land where everything was
unfamiliar in order to obey God’s commands.
- This act of risking to venture into the unknown is
Abraham’s concrete act of enfleshing his love for God and
his wife who can be considered as among the “least”
since being barren is an experience of social and
psychological poverty.
Abraham
WORSHIP DIMENSION OF THE FAITH:

1. Prayer as an expression of deep trust in the providence of God
is a “grace of God” (CFC, 1479).
2. That prayer is a gift is best expressed in Rom. 8:26 ff.: We do
not know how to pray as we ought; but the Spirit makes
intercesson for us with groaning that cannot be expressed in
speech. He who...”
3. Faith is a gift of God (Eph. 2:8).
1. Faith as belief in God should always lead to charity for “faith
without action is dead” (James 2:26)
Abraham

2. In a certain sense the greatest miracle that can happen in our
lives is when we accept and love people for what they are,
especially the “least”.
LEARNINGENCOUNTER 5: THE INTERVENTION OF THE TRIUNE
GOD THROUGH THE LIFE OF SELECTED PROPHETS

expected to:
1. WORD OBJECTIVE ( Believing: Knowledge of the Word of God,
doctrine or teachings of the Catholic faith) Relate the role of
prophets in terms of prefiguring Jesus Christ the Word to present
social-moral issues;
2. WORSHIP OBJECTIVE (Trusting: Affective objective or love of God
expressed through faith and worship) Appreciate the importance
of the role of the prophets by being able to identify its connection
to one’s life and to the society;
3. WITNESS OBJECTIVE (Doing: Psychomotor objective or
applying and living the Word of God): Express in concrete action one’s
intention to become a living prophet of God in today’s world.
LEARNINGENCOUNTER 5: THE INTERVENTION OF THE
TRIUNE GOD THROUGH THE LIFE OF SELECTED PROPHETS
WORD DIMENSION OF THE FAITH

1. In the Old Testament, the Hebrew wiord for prophet is “nabi”,
which means the spokesman of God at the present moment
who communicates God’s message to men.
2. This divine message could refer to the past, present or future.
3. Because of the supernatural illumination through which the
divine message came to him, a prophet was also called a “seer”
(1 Kings 9:9).
4. The central message of the prophets is faithfulness to the
Covenant of God.
5. The whole history of Israel is a history of a people turning
their back on God despite God’s love and faithfulness.
LEARNING ENCOUNTER 5: THE INTERVENTION OF THE
6. The prophet like Isaiah, Jeremiah and Ezekiel responded to

the issue of social injustices by condemning and denouncing
them and reminding the people of God’s message.
7. The prophets constantly reminded the people of God’s love,
calling them back that they might only live in His love.
8. The prophets were God’s instrument of the true liberation of
the people.
9. The prophets by faith, conquered kingdoms, did what was
righteous, obtained the promises ... (Hebrews 11:33)
10. Prophetic hope: Jer 32:26-27 God makes himself the firm
foundation for the hope held out to the people by the prophets.
LEARNING ENCOUNTER 5: THE INTERVENTION OF THE TRIUNE GOD
THROUGH THE LIFE OF SELECTED PROPHETS
10. Prophetic hope

a. Grounded on the memory of God’s great saving acts in the
past (Is. 51: 1-2). Thus grounded, hope works against the
rootlessness with which modern secularism plagues us all.
b. Looks essentially also to the future and to posterity. It helps
us to overcome our excessive individualism. (Is. 51:6)
c. A promise of God’s forgiveness which brings comfort and
frees us from the guilt of sin (Is. 40:1-2).
d. Sketches a new life that drives out resignation and despair (Is.
40:31).
e. Bursts out of all narrow pragmatic, utilitarian views by
offering a vision of the future that only God can create (Is. 65:
17-18).
LEARNING ENCOUNTER 5: THE INTERVENTION OF THE
WITNESS
1. God is speaking to us today through the Old Testament
prophets as much as in the days of the Old.
2. The prophetic message is inspiring an extraordinary active
ministry of the Catholic Church in the Philippines in its thrust for
justice throough a preferential option for the poor.
3. The prophetic conversion of hope in the Lord, of fidelity to the
covenant with God through the covenant with God our Savior,
remains ever new and ever relevant.
4. We are called to be prophet.
5. We are called to hear God’s Word and help other people hear
and listen to God’s word.
6. We are called to be witnesses to the WORD in words and
actions.
Learning Encounter 6: God’s Intervention in the Old Testament:
Salient Points

expected to:
1. WORD OBJECTIVE ( Knowledge of the Word of God, doctrine or
teachings of the Catholic faith); To use the covenant God has made
with His Chosen People as basis for critiquing present international
agreements in the economic and political arenas such as NATO,
APEC, etc., or simply national/local agreements such as the
practice of too much usury like the so called 5/6.
expressed through faith and worship); To grow in holiness through
prayer or meditations or creative expression of one’s feelings in
regard to pertinent issues in the world today;
3. WITNESS OBJECTIVE (Psychomotor objective or applying and
living the Word of God): To be just in dealing with others by realizing a
specific promise one has made to family members or friends.
Salient Points
WORD:
1. Salvation history is the story of God’s intervention to remedy;
to change that situation the human being brought to himself.
2. The salient points that are important to understand this
process and also to be able to get in touch wth God’s pattern
of acting, in behalf of His Chosen People, because He
continues to behave in the same way even with us today:
2.1 Election
2.2 Desert experience
2.3 Covenant
2.4 Promised land and prosperity
2.5 Babylonian exile
Learning Encounter 6: God’s Intervention in the Old Testament: Salient
Points
1. ELECTION
1.1 The ultimate end of God’s intervention is the good of the whole
humanity and creation. But in order to do this God always uses te
instrumentality of one or a collective as a means and vehicle of His
intervention.
1.2 This is connected with the idea of consecration: that God selects,
sets aside someone or some people for a task he wants done for the
good of the whole
1.3 God chooses certain persons to accomplish His plan.
1.4 Moses was chosen by \God to liberate the Issraelites.who, in turn
were chosen as people of God.
1.5 Another pattern connected with election is that God’s choice does
not follow the standard of humans. While human persons judge their
fellow human beings based on appearance and other physical realities,
God looks at the heart (1 Sam 16:7; 1 Thes 2:4b).
Learning Encounter 6: God’s Intervention in the Old Testament: Salient Points
1.6 In the case of His first move, God could not have chosen
worst group of people – slaves in Egypt. They had no influence.
This choice ascertained that what happened to them was done bu
somebody else, not by them.
1.7 The Chosen People of Yahweh were a mixed multitude
(Exodus 12:37-38).
1.8 What is something common to all of these people is their
experience of oppression.
1.9 Their being slaves, in a certain sense, was God’s standard for
choosing them.
II. DESERT EXPERIENCES
2.1 “Desert experiences”, that is, situations, usually
difficult,come uninvited and unwelcome to the life of the one
chosen. But once faced squarely, they provde avenues for
purification specifically in terms of faith.
Salient Points
2.2 The Israelites’ sojourn in the desert (Exous 15-17) was a

preparation so that they could have a deeper understanding of
God as liberator, defender of the oppressed and provider.
2.3 God’s providence was best manifested through the manna
and quail stories (Ex. 16:1-36, Num 11:31-34)
2.4 In the desert, we encounter either the true loving God before
whom there is no other (Ex. 20:1-4) or the false god represented
by the golden calf (Ex. 32). In the world today, what is being
symbolized by the golden calf?
2.5 Taking place in the desert are temptation experiences which
should not be construed as designed by God. But God allows
human beings to undergo temptation. Why? “God is faithful and
will not let you be tempted beyond your strength. He will give
you together with the temptation, the strength to escape and to
resist.” (1 Cor. 10:13)
Salient Points
III. COVENANT
3.1 A covenant is a binding agreement between two parties. In
the Old Testament, God, because of His great love, always takes
the initiate to make a covenant with His people.
3.2 God is a Father who keeps his covenant-promises. His being
faithful had been shown in these covenants:
a. Adam’s covenant of marriage with Eve (Gen 1:26-2:3) and
God’s promise to be delivered from the power of evil as
symbolized by the serpent (Gen 3:15).
b. Noah and his family were kept safe from the flood and God’s
promise not to wipe out again the world with a flood (Gen.
9:8-17).
c. Abraham was promised land and descendants (Gen. 12:1-3;
22:16-18).
Salient Points
d. Moses and the rest of the Israelites were called to be a holy

nation (Ex. 19:5-6) and were promised the land of Canaan
(Ex. 3:4-10).
e. Ex. 19:5-6 If you will obey me and keep my covenant, you
will be my own people. The whole earth is mine, but you will
be my chosen people, a people dedicated to me alone, and
you will serve me as priests.
f. The essence of this covenant is best captured by this verse:
“You shall be my people, and I will be your God” (Jer. 7:23;
11:4; 24:7; Ez. 11:20; Ho. 2:25) This implies that Yahweh
who carried the Israelites on eagles wings and brought them
to himself (Ex. 19:4) henceforth will continue to be their
liberator, protector and provider on condition that they
will be faithful to HIM.
Salient Points
g. To aid them in maintaining their fidelity or faithfulness to

Yahweh, the TEN COMMANDMENTS were given (Ex.
20:1-7)
h. The TEN COMMANDMENTS or Torah would guide
Israel on the way of life such that if they do follow the
laws it would slowly bring them back to where God
originally wanted them to be.
IV. Promised Land and Prosperity
4.1 God eventually led the Israelites to that land he promised
them “flowing with milk and honey” (an expression to express
prosperity). In the Promised Land, they became economically
and politically prosperous.
David was called to build a worldwide kingdom and promised an
everlasting throne (2 Sam 7:8-19).
Salient Points
4.2 They became a nation that other surrounding nations had to

reckon with.
4.3 This prosperity reached its peak in what they would call the
Davidic Dynasty.
4.4 But it is human experience that prosperity brings along with
it the seeds of its own destruction.
4.5 The sins of the people of God as mentioned in Ez. 22 were
“not only culltic abuses like the profanation of the Sabbath but
also ethical crimes: bloodshed, adulltery, extortion, dishonor of
parents, and the violation of the rights of the orphans, widow and
sojourner.
4.6 Jer. 26:1 God send representatives (Prophets, Judges, Kings)
to remind the people of their part of the covenant. The prophet
tried to show the people the evil they were doing.
Salient Points
4.7 After some time of reform, the people went back to their
sinful ways.
4.8 Then God sent Jeremiah the prophet, who went around the
towns and marketplaces naked like the day he was born and with
a yoke around his neck, warned the chosen people, unless they
change their ways, they too will become naked and with a yoke
around their neck.
4.9 People did not listen, instead they had him deported and
continued their sinful ways.
V. BABYLONIAN CAPTIVITY
5.1 Despite their military power, Israel was conquered by the
Babylonians. The policy of the Babylonian King was bring all
captives to Babylon and make them slaves there.
Salient Points
5.2 King Jehoiachin, king of Judah, together with Ezekiel and the
aristocrats of Judah were made slaves in Babylon. King Zedekiah was
made King of Judah. (2 Ch. 36: 1-23; 2 Kgs. 24:10-16; Jer. 39).
5.3 The Babylonian captivity was a traumatic experience to the
Israelites. This period of exile and captivity gave them time to reflect
and these were their realizations:
a. The Israelites were special to God because of His intervention and
because God, the Creator and the Supreme Being, made a covenant
with them;
b. God’s favor, presence, and protection were responsible for
whatever prosperity they have arrived at;
c. Why then this sad event of slavery and captivity in a foreign land?
Salient Points
5.4 Interpretation of the prophets: The Israelites did not live up

to the demands of the covenant. Through the exile and slavery,
God is canceling the covenant He had made with their forefathers.
5.5 He will make another intervention by making a new
covenant.
5.6 Promise of another intervention (Ez. 36: 24ff).
5.7 Summary points:
a. Alone and unaided, man and woman cannot save or realize
themselves;
b. Despite human unfaithfulness, God will always remain
faithful;
c. Human’s failure and sinfulness is not greater than God’s love
and goodness; it cannot destroy God’s plans.
Salient Points (Summary point)
a. Alone and unaided, man and woman cannot save or realize

themselves.
The tragic events in the life of the chosen people just
highlights the main event, that is God’s loving intervention. Why
did God have to intervene It is because salvation cannot be worked
out or merited?
This is the concept of unmerited grace. After the fall, human
nature is always weak but made strong by the Spirit of God who lives
in us, calling us always to repentance and love.
God’s grace of unconditional love, the main teaching of Jesus,
is also the principal motif of God’s dealing with his chosen people.
b. Despite human unfaithfulness, God will always remain

faithful.
God’s love is characterized by faithfulness despite the
unfaithfulness of human beings. The unfaithfulness of the
Israelites is portrayed in the metaphor of harlotry. (Ez 16:28-29)
Israel’s being a prostitute is worse because unlike
ordinary prostitute, she “scorned payments”, “gave gifts” to her
lovers and bribe them to come to her (Ez. 16:32)
c. Human’s failure and sinfulness is not greater than God’s
love and goodness; it cannot destroy God’s plans.
1. The coming of King Cyrus of Persia who allowed the
return of the Israelites to their land maybe interpreted as God’s
intervention through the instrumentality of persons.
2. Psalm 23; Ps. 100:3; Is. 40:11
3. This God does not only seek the lost but gives him life.
Ez. 37:1-14. These bones symbolize Israel who were dead in sin
but became alive because of the transformative power of God..
4. Return to Jerusalem, Restoration and Rebuilding:
In their return to Jerusalem Ezra restores Israel’s life of worship
and Nehemiah led the people in the rebuilding of the temple.
5. Israel’s experience of restoration as a holy people is an
allusion to the exchatological promise, that is, the coming of
God’s kingdom in fullness – another motif of the teachings of
Jesus.
Learning Encounter 7: Jesus Christ, the WORD who reveals the
Father

expected to:
doctrine or teachings of the Catholic faith) Use the concept
of parental love in understanding God’s Fatherly love as
experienced by Jesus;
expressed through faith and worship) Claim in one’s prayers
that God is showing his love through one’s father or express
through a drawing one’s gratitude or other positive feelings
towards one’s own father;
and living the Word of God): Love all the more one’s own father
as a way of expressing love for God the Father.
Learning Encounter 7: Jesus Christ, the WORD who
reveals the Father
A. What symbol did Jesus use in revealing the image of God to
us? Abba or Father
B. Three statements that form the very foundation of our
Christian faith:
1. God always loves me unconditionally.
2. God always forgives and forgets.
3. God is always present with me and for me.
C. God always loves me unconditionally.
a. Why do many find the idea of God’s unconditional love hard
to accept? Because they are not sure if God can love them
without conditions at all. They already feel guilty just thinking of
God and definitely unworthy of such a love.
Father
b. Is there anything that we can do to make us worthy of

God’s love? There is nothing we have to do in order to be loved
by God, because even before we do the things, we intend to do
that would make us worthy of God, we are already loved by God.
This is the message of the story “Woman caught in adultery”
(John 8:3-11)
c. So if God’s love for us is unconditional, what then is the
problem? The problem is in our response: Can I let this
love permeate me and change my life? Can I respond in a
way that I too love God with all my heart, with all my soul
and with all my strength? (Mt. 12:28-34)
d. God’s unconditional love is at the heart of the message of
Jesus.
Father
e. Why did Jesus relate the parables: to correct our notions

about who God is and how God loves us.
D. God always forgives and forgets.
a. God will never give us up: the constancy of his love depends
on what He is and not on what I am or on how I behave.
b. Samplings of God’s forgiveness: Joel 2:13; Is.44:22;; Is.
3:12; Jer. 31:34
c. What is the best image of this forgiving God?
d. If our past has been forgiven what will happen to the effects
of our sins? The effects of our sins are not automatically
healed.
e. Why are the effects of sin not automatically healed? Because
deeply ingrained habits will not go overnight.
Father
e. How can deeply ingrained habits be healed?
Cooperate with God’s forgiving love through discipline and sincere
efforts to overcome the craving of the past and to let myself gradually
be healed.
f. What is the first step towards receiving God’s pardon and
forgiveness? Honesty in admitting our sins and faults without any
excuses.
g. Is it wrong to feel resentment and hatred in our hearts after having
forgiven somebody who has hurt us? No, because God created us
with a heart that takes time to heal from hatred and resentment.
h. What it means for a Christian to forgive? Acc. to Martin Luther,
what should you not want that feeling of resentment to become?
You should not allow that feeling of resentment and hatred to
become a wall between you and the person who hurt you such that
you cannot reach out to him in Christian charity, especially if he is
in need of your help.
Father
D. God is always “Present With and For Me.”
a. Meaning of “Emmanuel?” “God-with-us.” Yahweh is a God
who cares for us and who loves to be with us.”
b. As “God with us”, what is the most appropriate word that will
describe God’s relationship with us? The word ‘compassion”
found in Exodus 34: 6-7a
c. What does the word ‘compassion’ in Hebrew connote?
In Hebrew, the word used for “compassion” is “Rahamin” which
is the same word used in referring to the “womb of a woman.”
d. Based on the way a mother loves, what does compassion
denotes? 1. the ability to suffer with; 2. to be filled with
empathy; 3. to be able to share the suffering and pain of others;
4. To experience their joy and happiness as if it were happening
to me.
Father
e. What is the true mystery of God in terms of Pain and

suffering? Not that he takes away our pain and suffering, but that
he wants to share it with us.
f. What is the real good news in Jesus’ message about God?
That God is with us who shares our pain and misery.
g. This is not a guarantee that we will never have to suffer or
that we are already insured against every eventuality?
h. It just simply tells us that God will always be there, with his
compassionate love, we can always count on His presence.
Learning Encounter 8: Jesus Christ: The Word Reveals Who a Human
Being Is

expected to:
doctrine or teachings of the Catholic faith): Identify Biblical
passages which portray what it is like to become truly
human.
expressed through faith and worship) Reflect one’s goodness
in dealing with others;
and living the Word of God): Perform a concrete act of
kindness to others.
Learning Encounter 8: Jesus Christ: The Word Who Reveals Who a
Human Being Is
1. Two characteristic attitudes in the life of Jesus that shows us

what it means to be truly human and how to respond to God’s
invitation to a love-life relationship with Him:
a. To love God is to do His will.
b. To love God is to love the neighbor.
a. To love God is to do the will of God.
1. How did Jesus make God the center of His life?
By always being ready to do His will.
2. Jn. 15:10 How can we remain in the love of God the Father
3. Matthew 7:21 Who will enter the Kingdom of heaven?
4. 1Jn2:4-6 When do we become liars?
5. What norm binds us all together – lay, priests, religious, rich
and poor, young and old, into being sons and daughters of the
one and only God our Father? To do the will of God.
Human Being Is
6. In doing God’s will, what should we always be ready

to give up? Our own will
7. Why should we give up our own will in favor of
God’s will
So that God can lead our lives according to his own
plans, plans for our welfare not for our woe.
8. How does one know and discover the will of God?
We discover God’s will in the consequences of
one’s life vocations, i.e., being mother of a family and a
wife to one’s husband; being father of a family and a
husband to one’s wife; one’s work and profession; being
a priest; a religious; living a single lifestyle; etc.
Learning Encounter 8: Jesus Christ: The Word Who Reveals Who a Human
Being Is
9. How can we do the will of God in whatever vocation we are or in
whatever profession we have?
10. By doing our obligations well and conscientiously with all our
heart and soul, with everything that we are.
b. To love God is to love the neighbor.
1. What impression did Jesus give us in dealing with our neighbor?
2. Jesus gives the impression that when dealing with the neighbor he
was always on tip-toes, very careful, giving the impression that he
was always treading on holy and sacred ground.
3. In the parable of the unforgiving servant, Jesus clearly teaches us
that our gratitude to God for the undeserved love we experience
must be shown by replicating to our neighbors that love of God we
experienced.
4. After I have condoned your big debt, you should have done the same
to your fellow servant.
Human Being Is
5. Jesus teaches us what it means to love and

what love invloves:
a. Sensitive to the feelings of others: (Mt. 8:1-4)
b. Time to waste for the others: (Mk. 6:30-38)
c. Respect the freedom of others: (John 6:67)
d. Saw Himself as servant: (Jn, 13:2-11)
Human Being Is
5. What love for others involve?

a. Sensitivity to the feelings of others. Mt. 8:1-4
• Law of Moses forbids mingling with sinners and persons
with contagious diseases, esp lepers. They should live outside
city walls and should have bells around their necks so as to
warn the people that they have contagious disease. Israelites
stand 10 meters away when dealing with lepers.
• Jesus touched the leper and he was healed. Only those
stricken with contagious disease will understand this act of
sensitiveness to the feelings of others.
• The root of breakdown of marriages is when husband and wife
take each others’ feelings for granted.
Human Being Is (What Love Involves)
b. Time to waste for others. Mark 6:30-38

• His heart was filled with pity because they were lie sheep
without shepherd.
• Letting go of their tiredness, letting go of their plans he begn
to teach them many things.
• Jesus had time to waste for and with others.
• Any time spent for and with others is never wasted-time when
done out of love for the other.
c. Respect the freedom of others. (John 6:67 “The Eucharistic
Crisis: Jesus was misunderstood by the people.)
• Life to a Jew was located in the blood.
• In butchering, they cut the jugular veins, and slowly the life of
the animal ebbs until the last drop of blood, then, the animal
dies.
Human Being Is (What love involves)
• Life belongs to God. This must be the reason why Jews are
not allowed by law, to eat animals whose blood is still in their
bodies. Kosher meat for them means animals butchered by
cutting the jugular veins.
• John 6:63 ….if you do not eat the flesh of the Son of Man and
drink His blood, you will not have life in yourself…
• Jn 6:67 Many of his followers heard this and said and said.
“this teaching is hard. Who can listen to it? … Because of
this, many of Jesus followers turned back and would not go
with him anymore.
• Jesus did not explain what he said about his “flesh as real food
and his blood as real drink.” He respected their freedom to
choose and to make a decision.
Human Being Is (What Love Involves.)
• Jesus went to his disciples and asked them: and you – would
you also like to leave?
• To love the other also means respecting the freedom of others
to make their own decisions, even allowing them to make
mistakes in the process.
d. Saw himself as servant (Jn. 13:2-11)
• The last supper is a living commentary to the meaning of Jesus
life and to what was to happen the next day (his suffering and
eventual death on the cross).
• On this occasion, he washed the feet of his disciples, This is
an act that only servants or slaves did.
Human Being Is: What love Involves)
• Why did he wash the feet of his disciples? His coming to this
world, his life and his suffering and death on the cross was an
act of service for humanity.
• This is why He came, this is why the Word became flesh and
dwelt among us: that we may have life and have it to the full.
Jesus teaches us what it means to love and what love invloves:

a. Sensitive to the feelings of others: (Mt. 8:1-4)
b. Time to waste for the others: (Mk. 6:30-38)
c. Respect the freedom of others: (John 6:67)
d. Saw Himself as servant: (Jn, 13:2-11)
Learning Encounter 9: Jesus Christ: The Word Who Brought
Salvation –the Galileean Crisis and the Death of Jesus

expected to:
doctrine or teachings of the Catholic faith): Formulate
prayers of the faithful or thanksgiving prayers using the
Paschal Mystery of Jesus as theme or compose an essay
that revolves around the same theme;.
expressed through faith and worship) Thank God for all the
blessings received most importantly the gift of His own
Son Jesus Christ/Be thankful for the giftedness of one’s
being;
Learning Encounter 9: Jesus Christ: The Word Who Brought Salvation
–the Galileean Crisis and the Death of Jesus

expected to:
3. WITNESS OBJECTIVE (Psychomotor objective or
applying and living the Word of God): Be a living
person to others through one’s involvement in
Church/religious organizations and activities or in other
cause oriented groups as a way of sharing in the mission
of the Glorified Jesus.
Learning Encounter 9: Jesus Christ: The Word Who Brought Salvation
–the Galileean Crisis and the Death of Jesus
Learning Encounter 10: Jesus Christ, the Word Glorified
• A. How important is Christ’s resurrection to the Christian religion?
P 83, 1st
- Crowning truth of our faith in Christ,
- A faith believed and lived as a central truth by the first Christian
Community.
- Handed on as fundamental by tradition.
- Established by the documents of the New Testament.
- Preached as an essential part of the Paschal Mystery along with the
Cross.
• B. What narratives attest that Jesus rose indeed from the dead? P
83, 2nd, #4 ff
- 1. Luke 24:36-43 Jesus appeared in bodily form before his disciples.
He invited Thomas to touch his hands and his sides.
- 2. What did Jesus prove by these appearances? P83, 2nd, #6
- That his glorified state is different from his previous earthly
existence and yet a continuation of it.
Christ’s Resurrection
• C. New properties of Jesus’ glorified body: p 84, 1st, #2&3
1. JN 20:19 Jesus was able to appear before his apostles who were
gathered behind closed doors.
2. CCC 655 He is not limited by time and space but able to be present how
and when he wills.
3. CCC 655 Christ’s humanity can no longer be confined to earth and
belongs henceforth only to God the Father’s realm.
• D. Meaning and Importance of Christ’s Resurrection to us today:
1. P 84, 2nd, #1 Principle and source of our future resurrection.
2. P 84, 3rd,, # 2 In life we are always confronted with our little ‘Paschal
Mysteries,’ our life is just a cycle of passion, death and resurrection.
3. P 85, #2 So as to face challenges, trials and problems whether great or
ordinary, we should always turn to Jesus who faced his Paschal Mystery
with total obedience to the will of the Father so that in the end we too
can have our own resurrection by the grace of God and become
victorious.
Learning Encounter 12: Interest in and Living the Word
of God in the World Today
• A. What are reform movements within the Catholic Church?
1.1 p 91, 1st, #5&6 Drive or actions happening within the Catholic Church,
initiated by lay people themselves.
1.2 p 91, 1st, #7What is the common denominator in these reform
movements? People’s interest in the word of God and their emphasis on
putting it into practice.
1.3 What could we realize through these reform movements?
91, 1st, #3 that God, through His Holy Spirit is at work in the world today.
• B. Relationship between the Word of God and Christian life.
1.1 p 91, 2nd, #1 The Word of God has a unique and central place in Christian
life.
1.2 What is the correct understanding of revelation that will enable us to see
the link between the Word of God and Christian life?
P 91, 2nd, #3 , 4 Revelation is an event in which God gives himself to us in
order to make us partakers and sharers of own divine life. He bridged the
infinite gap that separates HIMSELF from us by taking the initiative to
communicate himself so that we in turn maybe able to enter into
communion and relationship with HIM.
Learning Encounter 14: The Church Mission of Christian Witnessing
1. WORD OBJECTIVE: Know that a WITNESS TO

THE WORD is a Christian witness who has knowledge
and familiarity of the Word of God; grows in knowledge,
understanding and belief in Jesus Christ.
2. WORSHIP OBJECTIVED:
As a WITNESS TO THE WORD, we nurture our faith
through prayer and celebration of the Sacraments,
especially Holy Eucharist.
3/ WITNESS OBJECTIVE:
Live the commandments and the 8 Beatitudes.
• A. 1. Who is a Christian Witness?
1. One who has a mission of following in the footsteps
of Christ.
2. Is being a witness a task only of priests, religious
brothers and sisters? Every Christian has to own this
task of being a Christian witness as a personal
mission.: “
3. What truth should Christians need to stand for and
by in witnessing?
• The truth that Jesus stood for in his life particularly in
his public ministry, that is, there is a Father, who, in
his unconditional love, wants his children not to be
lost but be gathered into his loving embrace.
• In the light of this loving desire of the Father, the

mission of Jesus finds great meaning: “For the Son
of Man has come to save what was lost” (Luke
19:10).
• If this truth about God the Father’s unconditional love
is held of great importance to our life as Christians,
then everything in us – our dreams, intelligence,
freedom and conscience must be put in the service of
Jesus’ mission.
Learning Encounter 14: The Church Mission of Christian
Witnessing
• St. Paul fully embrace Christ’s mission and treated it

as his very own: “… I consider my life of no
importance, if only I may finish my course and the
ministry … (Acts 20:24).
• He enforced a whole new way of seeing and
understanding a revolutionary lifestyle of an
authentic Christian (Eph, 4:24).
• He had special conviction of Christ’s greatness,
saying that “every tongue confess … (Phil 2:11).
4. Bible verse stating Jesus’ commission to his apostles
to become his witnesses. 105, 2nd Mt. 28:14-21 “ Go,
therefore…”
• After Jesus has risen, what promise did he fulfill to

his followers?
To send the Holy Spirit: “From the Father I will send
the Spirit of Truth… (Jn. 15:26).
• When did the Holy Spirit come to the apostles and

how did he help them?
Pentecost, He animated them to a life full with
conviction.
5. Examples of witnesses
• St. Paul, 105, 1st, last “Every tongue confess that
Jesus Christ is Lord.
• Who is St. Arnold? What were his sayings about the

mission of the Church?
“Missionary activity is a spiritual battle where the
individual can only be successful when he is supported
by others.”
Christian Witness
“If this is a mere human endeavor, then its collapse is
inevitable. But if it is your work, O Lord, then show
your powerful arm.”
6. Who continues to announce the message of
salvation in, with and through Jesus? 106, 1st, #1
Church
• What does the Church envisions herself? P 106, 1st,
#2
As a Community of disciples called to a mission to
evangelize.
7. What is evangelization acc. to Rom 14:17? 106,
#3&4
• Proclamation of God’s Kingdom of peace, justice
and joy in words and deeds.
8. What does Pope St. John Paul II in his Evangeli

Nuntiandi emphasize about evangelization? 106, 1st,
last That the Church exists in order to evangelize, that
is, to preach and teach, to be the channel of the gift of
grace, to reconcile sinners with God, to perpetuate
Christ’s sacrifice in Holy Mass.
9. What does renewed evangelization imply according to

PCP II?
• That new approaches and present contexts must be taken
into account so that the missionary activities of the
Church be filled with vigor more than ever before.
10. First element of renewed evangelization

• Renewed catechesis which is education in the faith
especially the teaching of Christian doctrine imparted
in an organic, systematic way with a view to initiating
the hearers into fullness of Christian life.
• For pastoral purposes, catechesis is used for that
form of ecclesial action which leads both
communities and individual members of the faithful
to maturity of faith.
10. Basically, all followers of Christ are called to stand
in witness to Jesus Christ who died, who has risen and
will come again. A Christian in witness is a Christian in
faith.
11. Threefold dimension of renewed evangelization needed

for the formation of the faith of an authentic Christian
witness or WITNESS TO THE WORD: Word or doctrine,
worship, witness or morals.
• 11.1 Word or doctrine (What do we believe?) Content:
Church teachings rooted in the Bible, taught by the
Magisterium, held as truth. Whole content of catechesis
must be theocentric and Trinitarian: through Christ to
God the Father, in the Spirit – the knowledge of the
mystery of Christ and the way to God the Father are
realized in the Holy Spirit.
• What is an essential feature of witness to the word?
Knowledge and familiarity with the Word of God
Threefold dimension of Renewed Evangelization: Word, Worship and Witness
• What is the implication of the Word dimension of evangelization?

The WORD dimension of evangelization means growing in
knowledge, understanding and belief in Jesus Christ.
• 11.2. Worship (How do we celebrate what we believe?
• 2.a Based on Jesus way: Proclamation of the Kingdom of God is
always nurtured with a deep prayer life, with an intimate
relationship with God the Father.
• 2.b. How is worship related to first dimension or knowledge of
the faith? 2.b.1 Knowledge on word of God and living it will lead
to APPROPRIATING BASIC GOSPEL VALUES or mentality,
attitudes and lifestyle of Jesus.
• 2.b.2 Profound spirituality expressed in prayer and celebration of
the sacraments.
• 2.b.3 Christian faith being prayed and celebrated.
Threefold dimension of Renewed Evangelization: Word, Worship, Witness
• 3. Witness or Morals (How do we live our faith?)

• 3.1 Living the commandments and beatitudes
• 3.2 commitment to the promotion of total human
liberation
• 3.3 Integration of faith in ordinary lives
• 3.4 What is the goal of Christian witness?
Maturation of faith which intensifies the integration
of the 3 dimensions.
• 3.5 What is the meaning of “the medium must be the
message?
Threefold dimension of Renewed Evangelization: Word, Worship,
Witness
• 3.6 What happens if one dimension of Christian

witnessing is emphasized over another?
Indoctrination, fanaticism or mere social work or
activism
• 3.7 Who has grown and will continue to grow in the
3 areas or dimensions of Christian faith witness and
renewed evangelization? Witness to the Word
Activity that fosters interiority: Sacrament of
confirmation
Learning Encounter 15: Witnessing through Prophetic Dialogue with
Different Dialogue Partners

expected to:
doctrine or teachings of the Catholic faith): Analyze the role
of prophetic dialogue in reaching out to the different SVD
dialogue partners in the light of the SVD mission and the shift
of paradigms in misson.
expressed through faith and worship): Initiate a prayer
service an fellowship with other culture, race and religious
affiliations to enhance mutual understanding, love and unity
in diversity.
and living the Word of God):. Participate actively in some
forms of dialogue with other races and religious affiliations.
Learning Encounter 15: Witnessing through Prophetic Dialogue
with Different Dialogue Partners
• A. 1. How do we witness to the Word (i.e. continue the
mission of Jesus today)?
• 2. When did the Society of the Divine Word discuss this
question/issue? 114, 1st, #3
• 3. How did the SVD General Chapter 2000 describe the SVD’s
new way of doing mission? Prophetic dialogue
• B. Read the basis of prophetic dialogue acc to Fr. Fabiosa, SVD?
114, 2nd, last 3 sent.
• 1. God continues to offer salvation to everyone regardless of
culture, race, religious affiliation.
• 2. Based on God’s unconditional love.
• 3. Everybody is invited to be SVD partners.
• C. What song expresses the meaning of Prophetic Dialogue as
SVD’s new way of doing mission? What is the message of the
song about prophetic dialogue? 115, 1st, # 2&3
PROPHETIC DIALOGUE
• C. Message of “One Heart Many Faces” about prophetic
dialogue?
• 1. The heart of God is meant to be shared to all faces in the
world regardless of culture, race, religious affiliation.
• 2. Everybody is an SVD partner in continuing Jesus’ salvation
and spreading the message of love to all people.
• 3. Dialogue fosters the attitude of solidarity, respect, love.
(150, 2nd, last sent.)
• D. Who are the SVD dialogue partners and the 4
corresponding frontier sItuations ? 115, 2nd
• SVD DIALOGUE 4 FRONTIER SITUATIONS WHERE
PARTNERS SVDs HEAR A SPECIAL CALL TO
MISSION
1. Faith seekers or people Primary evangelization and
Who have no faith re-evangelization
Communities.
SVD DIALOGUE PARTNERS 4 FRONTIER SITUATIONS
WHERE SVDS HEAR A SPECIAL
CALL TO MISSION
1. Faith seekers or people Primary evangelization and
who have no faith communities. re-evangelization
2. People who are poor and Commitment to the poor
marginalized. And marginalized
Ex. Bro. Paul Bongcaras, SVD. P117
3. People of different cultures Cross-cultural witness
Fr. John Hung Le in PNG (116)
4. People of different faith Inter-religious
traditions and ideologies or understanding
secular ideas. Fr. Roger Schroeder 115 side page
• E. Why did the SVD General Chapter added the word ”prophetic”
to dialogue? 115, last par.
We do not dialogue from a neutral position but from our Christian faith
and conviction, esp where God’s love has been obscured by prejudice,
violence and hate.
PROPHETIC DIALOGUE
• F. What should not be done in prophetic dialogue? 116, 1st,
#2 We should not force anyone to our vision of truth no
matter how convinced we are that it is God, that Jesus is our
Savior.
• G. What can we only do in prophetic dialogue? 116, 1st, #3
1. We can only propose the truth and invite them to our
Christian vision.
2. Cite the same words from Pope St. John Paul II. 117, 1st, #3
“The Good News we proclaim can only be proposed and never
impose.”
3. What did Pope St. JP II urged the Bishops of Visayas and
Mindanao? 116, 2nd, #1
3.1. Respect Islam which he calls one of the greatest religion.
3.2 . Actively maintain good relation with the Muslim
communities.
DIVINISTA AS PARTNERS OF THE SVD
• H. As modern day prophets, how do SVDs today continue the
legacy of St. Arnold Janssen? 117, 1st, # 2 through prophetic
dialogue.
• I. How can we Divinistas become partners of the SVD 117, 1st,
4,5 &6
1. Become prophets in our own little way, bearing God’s love to
our dialogue partners.
2. Sharing our time and talents.
3. Planning what contribution we can give when we are already
practicing our profession.
4. Imitating the goodness and humility of Jesus.
5. Through prayer, reflection and contemplation.
J. FOUR FORMS OF DIALOGUE p 119
• 1. Dialogue of life
• 2. Dialogue of action
• 3. Dialogue of theological response
• 4. Dialogue of prayer and religious experience
1. The dialogue of life where members of different religions live
together in a community respecting and being aware of the
problems and issues, responding to one another’s needs.
2. Dialogue of action are the deeds of services in which people
of different religions work together for total human
development, social justice and peace.
3. Dialogue of theological response could be theological
exchange between experts , where there is a sincere desire
to learn and appreciate from each other’s rich heritage and
deepen their knowledge of their respective faith.
Four Forms of Dialogue
• 4. Dialogue of prayer and religious experience

where persons, strongly grounded on their
own religion share the wealth or treasure of
their faith such as methods of prayer and
meditation, ways of searching for God or the
Absolute or entering into contact with the
Supernatural and other religious expressions.
PROPHETIC DIALOGUE
From Superiority to Mission as Prophetic Dialogue

To be prophetic is to speak God's Word in our context. It
is what the biblical prophets did. For Christians, it is to proclaim
the Good News into our specific situation. It is to challenge our
society.
To be in dialogue is to engage with others in respectful
conversation with the desire to learn and to share. When we
are in dialogue, we are more open than usual. We listen and
learn better than usual. But we also share what we believe, in
respect and humility. Dialogue can only occur between people
who consider the other as equal. A dialogical conversation is
marked by courtesy, patience, never by aggression and arrogance.
Dialogue is a form of love.
PROPHETIC DIALOGUE
The term prophetic dialogue has been introduced into

missiology recently by Stephen Bevans, SVD and Roger
Schnoeder, SVD, two Catholic missiologists who are members of
the Order called the Divine Word Missionaries and who teach at
the Catholic Theological Union in Chicago, one of the leading
centers of missiology in the world.
Learning Encounter 16: Communication as a Characteristic Dimension
in Prophetic Dialogue
1. WORD OBJECTIVE: Give the importance of effective

communication in bringing Christ to faith seekers, to people
with other faith traditions and ideologies, to people with
other cultures and with the poor and marginalized.
2. WORSHIP OBJECTIVE: Strengthen one’s prayer life
or one’s spirituality by asking the assistance of the Holy
Spirit in seeing the difficulties and advances of prophetic
dialogue through communication.
3. WITNESS OBJECTIVE: Strive to become a student
who is a real WITNESS TO THE WORD in words and
actions by initiating a conversation with the poor and
marginalized in the context of Bible Sharing.
Luke 10:25-37
1. Why is the lawyer looking for Jesus?
2. What did Jesus require him to do to achieve his
goals?
3. How did Jesus present to him the way this precept
can be lived out?
4. How will you describe the communication between
Jesus and the lawyer?
5. How did Jesus get across to the lawyer?
6. What other communication skills are needed so we
can successfully engage in prophetic dialogue
7. What kind of dialogue partner is the teacher of the

law?
8. What form of dialogue did Jesus use with him?
Learning Encounter 16: Communication as a Characteristic Dimension in Prophetic
Dialogue
• A. PROPHETIC DIALOGUE:
TODAY’S UNDERSTANDING OF SVD
MISSION
1. What is the final destination of the SVD
missionary endeavor? KINGDOM OF
GOD where human diversity is valued.
2. We witness best to the characteristics of
God’s Kingdom through prophetic
Dialogue to our Four Partners in
dialogue.
FOUR SVD CHARACTERISTIC DIMENSIONS

• Pathways or necessary attitudes that characterize
SVD mission as dialogue. They are (1) social
communication, (2) Bible Apostolate, (3) Justice,
peace and integrity of creation and (4) mission
animation.
• C. Communication in the example of Jesus with the
Samaritan woman.
1. Like Jesus, we should take the initiative to open the
communication with people to whom we are sent
(our dialogue partners).
2. Go out and meet our partners where they are and as

they are.
3. Talk about things in their world, in a language that
they can understand.
4. Open attitude to hear their questions and experiences.
• D. Fr. Tom Nguyen: an example of practicing
communication as a characteristic dimension in his 5
year mission in Togo and as a professor in the
seminary.
LEARNING ENCOUNTER 16: COMMUNICATION AS A
CHARACTERISTIC DIMENSION IN PROPHETIC DIALOGUE
1. ST. ARNOLD put his message across through the media:

2. Little Messenger of the Sacred Heart: first published on
January 1874; In the beginning he had to pay for its publication
in his own savings; its goal is to inform people about Catholic
missions at home and abroad in a readable and interesting manner.
3. He set up his own printing press. Publisher, editor and
shipping dapartment are in one place.
4. City of God: first issued in January 1878. “The spoken
word passes and disappears; the printed word remains and can be
read again and again.
LEARNING ENCOUNTER 16: COMMUNICATION AS A
CHARACTERISTIC DIMENSION IN PROPHETIC DIALOGUE
5. St. Michael's Almanac (1880): more than anything

else, it spread the missionary ideals and news about the
Steyl Foundation amongst the Catholic peoples and
annually recruited friends and vocations; reached a
circulation of 700,000.
6. The communication apostolate or press apostolate
made a significant contribution both towards raising
missionary awareness and promoting vocations, while
at the same time raising the money needed for the
pr0digious expansion of A.J.'s mission works.
Learning Encounter 17: The Bible Apostolate as a Characteristic
Dimension in Prophetic Dialogue
1. How is Jesus’ encounter with the Samaritan Woman
a sort of Bible reflection?
1.1 From asking a drink of water (physical need),
1.2 Jesus took the conversation to a deeper level by
talking about the living water which symbolize a deeper
spiritual need,
1.3 This led to talking about the different ways in
which Samaritans and Jews worshipped God.
2. Why do we need to be steeped in the Bible?
So that we will be capable of sharing the story of God’s
constant care and concern for us his people and relate
that to our contemporary and everyday concerns.
3. What is the Bible Apostolate all about?

To help us and our dialogue partners interpret the story
of our lives in the context of the wider story of God’s
love for us.
4. How can we not proclaim the WORD OF GOD as
lifeless lines from the pages of a book?
By allowing GOD'S WORDS to transform us as
individuals, as families, as communities of faith and as
a nation.
5. Different Bible apostolate of the SVD all over the

world: through mass media; Basic Bible Seminar; Bible
Sharing Groups; Basic Bible Facilitators' Seminar; Core
Team Formation Center; Bible Enrichment Seminar and
Training (BEST); Lay Liturgical MInisters Seminars
(LLMS); Bible camp assemblies and gatherings.
6. How do the SVD use the Bible as a tool?
6.1 They create age-appropriate activities for the
children, youth and adults.
6.2 The SVDs use the Bible as a resource that help the
families become more Biblically literate and familiar
with the great stories of the Bible.
7. How does Bible sharing become relevant to the people? When the
people are able to connect faith and Scripture with the events in their
daily lives?
8. How do the people speak of how important the Bible is in their
lives?
It feeds, strengthens and guides them through the perils and joys of
their lives on the way to salvation.
9. To what group of dialogue partner does the Samaritan woman
belong?
9.1 She needed physical water to quench her thirst.
9.2 Jesus saw her and took the initiative and invited the woman to see
HIM as the living water.
9.3 The woman responded and found Jesus as the true Messiah who
would liberate her from her physical thirst and sinfulness.
BIBLE APOSTOLATE AS A CHARACTERISTIC DIMENSION OF SVD MISSION AS PROPHETIC
DIALOGUE
• C. 1. Why did St. Arnold found the SVD on Mother Mary’s Birthday?
129,1st,#1&2
2. What example did Mama Mary set to the SVD and to us? 129, 1st, last
She is our model of faithful attentiveness and ready response to God’s Word,
she will help us to bring the Divine Word to others.
3. SVD Constitution about Mary’s role in the SVD.
Just as Mary gave birth to the Divine Word, Mary was also chosen by God to
oversee the work of the Divine Word Missionaries to make His Word become
alive in the minds and hearts of all people.
4. Describe Mary’s role in the humble beginnings of the SVD. 130, 1st, 2nd,
3rd par. a. The Bible apostolate of the SVD IS guided by Mary,s perfect
example of obedience, humility and simplicity.
b. Connect the SVD with the poverty of their humble beginnings.
c. To constantly remind them to continue their mission for the poor.
Learning Encounter 18: Justice, Peace and Integrity of Creation as a Characteristic
Dimension of Prophetic Dialogue (JPIC)
• A. 1. JPIC Concerns
1. Not only to social concerns and solidarity with the poor.
2. What are the other JPIC concerns as revealed in Jesus
conversation with the Samaritan Woman? Religious tolerance,
cultural openness and the full participation of women.
3. Jesus very strong statement about JPIC? “A day was coming
when true worship of God would not depend so much on
Jerusalem Temple at Mount Gerizim….”
• Why did Jesus say that true worship of God does not depend so
much on Jerusalem temple?
o Prayers which are not geared towards the promotion of justce,
peace and integrity of creation (JPIC) run the risk of becoming
fanaticism or ritualism; JPIC programs and activities not nurtured
by authentic prayers maybe reduced to mere activism.
Learning Encounter 18: Justice, Peace and Integrity of
Creation as a Characteristic Dimension of Prophetic Dialogue
(JPIC)
3. In Jesus’ time, there was a sharp religious hostility

between Samaritans and the Jews.
4. Jesus showed tolerance and acceptance to the culture
of the Samaritan woman who was not acceptable in the
eyes of the Jewish people. He broke the barrier and
showed no prejudice.
Learning Encounter 18: Justice, Peace and Integrity of Creation as a
Characteristic Dimension of Prophetic Dialogue (JPIC)
5. Jesus respectful and kind ways taught us that we should be

open and understanding to the culture and beliefs of our dialogue
partners and walk with them in our journey towards a loving and
peaceful world.
6. It was also a scandal that a man is seen talking with a woman
who had many husbands. This is a challenge for men to re-
examine their ethnocentric and chauvinistic attitudes and to
open themselves for a more peaceful and just society.
Learning Encounter 18: Justice, Peace and Integrity of Creation as a
Characteristic Dimension of Prophetic Dialogue (JPIC)
9. Reflection of Fr. Mark Webber, SVD about a witness to the

Word getting involved in JPIC.
9.1 two dimensions of mission: witness and proclamation
9.2 How do we witness? We all give witness in our daily life
when we perform good deeds and give good examples at home,
in our neighborhood, at work, or wherever we interact with others.
9.3 Proclamation or evangelization is done with respect for the
others and their own world views and beliefs.
10. Experience of Bro. Duylinh Tran, SVD, who for two years
helped 400 adult HIV-AIDS patients and about 70 children
infected by their parents.
(JPIC)
11. Peace concerns of Fr. Felmar Castrodes Fiel, SVD in

diocese of Ipil, Mabuhay, Zamboanga, Sibugay in his
story, “Avoiding MILF.”
What became his inspiration to work bravely for the
Lord?
(JPIC)
11. Integrity of Creation based on Fr. Benigno P.

Beltran’s example.
Smokey Mountain, Ravaged Earth and Wasted Lives
Mining old dump for heavy metals, composting and
recycling business, working with women in the dump to
manufacture organic health soap are some of the
livelihood with the poor…
(JPIC)
Sample Biblical Foundation for JPIC programs and

activities:
1. Luke 4:18 “The Spirit of the Lord is upon me, for
He has anointed Me. He has ssent me to bring the
good news to the poor...”
2. Matthew 25: 35-40 “For I was hungry and you gave
me food, I was thirsty and you gave me drink, I was a
stranger and you made me welcome...”
Learning Encounter 19: Mission Animation as Characteristic
Dimension of SVD Prophetic Dialogue ( 233-243)
SVD FOUNDATION WEEK: SEPTEMBER 1 - 8, 2019
THEME: YOUTH IN SVD MISSION: BELOVED, GIFTED,
EMPOWERED
CONTESTS:
SPOKEN POETRY
RAP
QUIZ BEE
Dimension of SVD Prophetic Dialogue
• September 8, 1875 in Steyl, Holland: Foundation of the

Society of the Divine Word (SVD) in Steyl, Holland; and
establishment of the First Seminary - St. Michael Mission
House.
• Complete List of Seminaries Established by St. Arnold:
1. St. Michael Mission House: Steyl, Holland (Sept. 8, 1878)
2. St. Raphael College in Rome: 1888
3. St. Gabriel Major Seminary: Modling, Austria; 1889
4. Holy Cross: Silesia in Germany; 1892
5. St. Wendel: Saar in Germany; 1898
6. St. Rupert: Austria; 1904
7. St. Mary: USA; 1909
NOV. 5, 1837: Arnold Janssen was born in Goch, a small town

of Germany near the Dutch Border. His parents were Gerhard
and Anna Katharina Janssen. He was second of 11 children.
March 2, 1878: First SVD missionary sent to China: Joseph
Freinademetz and John B. Anzer.
1884-1885: First SVD General Chapter, Father Arnold's
foundation became officially known as Society of the Divine
Word, in Latin Societas Verbi Divini.
Dec. 8, 1889: Foundation of Missionary Sisters Servants of the
Holy Spirit (SSpS); Active Sisters
Dec. 8, 1896: Foundation of Sisters Servants of the Holy Spirit
of Perpetual Adoration (SSpSAP; Contemplative Sisters
Jan. 1, 1908 Death of St. Joseph Freinademetz in South

Shantung in China.
Jan. 15, 1909 Death of St. Arnold Janssen in Steyl.
August 15, 1909 Fr. Ludwig Beckert and Fr. John
Scheiermann, the First SVD missionaries to the Philippines
arrived in Manila. A few days later, they started the SVD mission
in Cagutongan (now San Isidro), Abra.
Oct. 5, 2003 Canonization of Arnold Janssen and Joseph
Freinademetz by Pope John Paul II.
1. Meaning of mission.
1.1 Particular undertakings by which the heralds of the gospel, sent out by
the church and going forth into the whole world, carry out the task of
preaching the Gospel and planting the Church among peoples or groups
who do not yet believe in Christ.
This missionary task of the Church was reflected in the humble
religious life of St. Arnold Janssen.
1. Meaning of SVD. Who are the SVDs?
As per good example of the founding Father, St. Arnold Janssen, the SVD
(Societas Verbi Divini) missionaries are given the mandate to listen to the
Word of God, that is, Jesus Christ, and proclaim Him to all. Moved by the
Holy Spirit, these priests and brothers have gone far in their mission ad
gentes (to the nations).
The SVD is a community of men missionaries who hail from
different parts of the world, with diverse and multicultural roots,
The SVDs are found in more than 60 countries numbering

more than 6000 priests and bothers engaging in varied missionary
works.
• What do the SVD envision?
Being missionaries, they envision a dialogue that fosters
the attitudes of solidarity, respect and love which are all
integrated into their personal and communal life and to all their
pastoral activities.
1. What is the stance of the SVD?
SVD COMMUNITIES take the stance of being called to
especially stress the “universal inclusiveness” and the “openness
to diversity” of God’s love. Just like St. Arnold who is described
as a man of prayer, the Society takes his example of becoming a
man of prayer.
What have become part of the identity of the SVD as

missionaries both in the national and international scene?
The SVD FOUR CHARACTERISTIC DIMENSIONS:
the Biblical Apostolate, Mission Animation, Communication and
JPIC.
• How do the SVDs live out their various ministries?
The SVDs live out their varied ministries in view of dialogue and
communion.
• What do they establish and manage? Schools, seminaries,
parishes and specialized centers such as publication houses,
radio stations and JPIC centers.
• What do these establishments serve? As pathways towards
living out the characteristic dimensions of prophetic dialogue.
Dimension of SVD Prophetic Dialogue ( 233-243
• Is the SVD mission exclusive to the SVD members? The SVD

mission is not something that is exclusive to the SVD
members but is one which is shared to all. Wherever the
SVDs are in the world, there are also lay people in partnership
with them.
• Meaning of ‘lay people’ or ‘laity’. Lay people or laity refers to
those baptized Christians who are not ordained as priest nor a
member of any religious congregation.
• What is derived from the layman’s very vocation as Christian?
Lay Apostolate.
• Scripture clearly shows how spontaneous and fruitful was this
activity in the Church’s early days: Acts 11:19-21; 18:26;
Romans 16:1-16; Phil. 4:3
• How do the missionaries take heed of the Church’s teaching on

the inclusiveness of mission? By sincerely involving lay
people.
• What does the Church make clear?
That no member plays a purely passive part; that sharing in the
life of the CHURCH, the MYSTICAL BODY OF CHRIST, WE
SHARE AT THE SAME TIME IN ITS ACTIVITY.
• To what are the lay people called?
To participate in the work in God’s vineyard and to own the
responsibility to cooperate in the movement of the Holy Spirit.
• Who are the SVD partners in the Christian mission?
The lay people.
• SVD mission animation during St. Arnold’s time.

1. In those critical times of “kulturkampf”, he
established a mission house outside Germany as the actions of the
Catholic priests were restricted.
2. He also promoted missionary ideals to the Germans
and to the world by creating a printing press that issued a
magazine on mission: Little Messenger of the Sacred Heart.
• Meaning of ‘kulturkampf’. A German word which means
“culture struggle.” Discriminatory laws were unleashed by
Otto Von Bismarck wherein many Catholic bishops and priests
were hindered in their activities. Those who opposed were
ousted from their position or tortured.
• Conclusion and fruit of Jesus dialogue with the Samaritan

woman? Jn. 4:1ff
She became a missionary. The Samaritan woman took the
initiative to open up a wide space for communication with her
neighbors – she went to share with them what she discovered.
And as a fruit of his dialogue with the Samaritan woman,
Jesus has been welcomed by an entire Samaritan town.
With that, the cycle of missionary dimension started over
again (Bible Apostolate, JPIC, mission, communication).
PROPHETIC DIALOGUE OF JESUS with The Samaritan Woman

(John 4:1ff
1. To what group of dialogue partner does the Samaritan woman

belong? Why?
2. Describe the relationship between the Jews and the Samaritan.
3. Who initiated the dialogue and how?
4. What teachings about faith did Jesus share to the Samaritan woman?
5. How did the Samaritan woman recognize Jesus?
6. What were the two results of Jesus' dialogue with the Samaritan
woman?
Summary About Prophetic Dialogue and the 4 SVD Characteristic
Dimensions
1. Prophetic Dialogue: a. new SVD way of doing mission; b.
through which our Christian faith and convictions; c. on God’s
unconditional love as concretized by Jesus’ teachings, life, death
and resurrection; d. is shared to all peoples of the world regardless
of cultures, races and affiliation; e. With respect, solidarity and
love but with the boldness and honesty and faithfulness of a
prophet to God and to the Church. f. Everybody is invited to
become partners of the SVD in prophetic dialogue.
2. Fourfold prophetic dialogue are the four SVD partners in dialogue:
a. Faith seekers or people with no faith communities or religious
affiliation; b. Poor and marginalized; c. People of other culture;
d. people of other faith traditions and secular ideology.
3. Four forms of dialogue: a. Dialogue of life; b. dialogue of action;
c. Dialogue of theological exchange; d. Dialogue or prayer and
religious experience.
SVD FOUR Characteristic Dimensions
1. Meaning of SVD four characteristic dimensions: Pathways or

necessary attitudes which characterize SVD mission as
prophetic dialogue. These characteristic dimensions have
become part of the identity of the SVD as missionaries both
in the national and international scene.
2. What are the four SVD Characteristic Dimensions?
a. Communication: Taking the initiative to reach out to people
so that we can talk to them about Jesus; going out and
meeting our dialogue partners where they are and as they are;
listening to their questions and experiences.
Four SVD Characteristic Dimensions
b. Bible Apostolate: Initiatives and activities to make the

WORD OF GOD alive in the minds and hearts of all people.
c. Justice, Peace and Integrity of Creation (JPIC): Caring for the
poor and oppressed; challenging unjust social and economic
situations that engender poverty and oppression and uprising;
care for Mother Earth and the environment.
d. Mission Animation: Raising awareness to Church mission,
developing people’s zeal for missionary work; involving lay
people to the mission; campaign for the increase of vocation to
the priesthood and religious Sisters and Brothers.
LEARNING ENCOUNTER 20: THE SOCIETY OF THE DIVINE
WORD IN THE PHILIPPINES: THROUGH THE YEARS OF
CHRISTIAN WITNESSING
1. What should the SVD always remember, rejoice and

renew?
• Remember the relentless lives of St. Arnold Janssen
and St. Joseph Freinademetz who serve as models
and heralds of the gospel of Jesus.
• Rejoice over the fruitful and abundance of harvest
having lives empowered with the Word of God.
• Renew commitments that would foster and promote
Christian mission awareness.
LEARNING ENCOUNTER 20: THE SOCIETY OF THE DIVINE WORD IN THE
PHILIPPINES: THROUGH THE YEARS OF CHRISTIAN WITNESSING
2. From being a recipient of Christianization, why is

the Philippines now a mission-sending country?
Because there are 148 Filipino SVD missionaries
working in 41 countries all over the world.
3. Why do the spirits of the Filipino SVDs refuse to
break in spite of the difficulties in the foreign mission?
Because of their resiliency.
LEARNING ENCOUNTER 20: THE SOCIETY OF THE
DIVINE WORD IN THE PHILIPPINES: THROUGH THE
YEARS OF CHRISTIAN WITNESSING
4. First Filipino SVD missionaries ever sent to a

foreign mission: Fr. Fernando de Pedro, SVD and
Fr. Manuel Villaruz, SVD who were assigned in
Indonesia.
Fr. Fernando give hefty donations for the
completion of churches and chapels, and the education
of the poor, construct decent housing for slum dwellers
even if the people hardly had the means to pay him back,
December Fund for the Poor.
LEARNING ENCOUNTER 20: THE SOCIETY OF THE
DIVINE WORD IN THE PHILIPPINES: THROUGH THE
YEARS OF CHRISTIAN WITNESSING
5. Philippine SVD mission came from its humble

beginnings – a territory that Fr. Arnold approved for
doing missions.
6. A BRIEF HISTORY
6.1 Who send a request to Fr. Arnold for the SVD to
come to the Philippines? Archbishop of Manila,
Jeremias Harty.
6.2 Why was St. Arnold not interested at first in this
invitation? because it would mean acceptance of the
missionary role in existing parishes.
LEARNING ENCOUNTER 20: THE SOCIETY OF THE DIVINE
WORD IN THE PHILIPPINES: THROUGH THE YEARS OF
CHRISTIAN WITNESSING
6.3 What kind of mission territories did St. Arnold want?

New mission territories where there were heathens to be
converted.
6.4 who convinced the founder to send missionaries to
the Philippines? Fr. Eberhard Limbrock, SVD Prefect
Apostolic of New Guinea
6.5 How did Fr. Limbrock describe the crises the
Philippines was facing?
“…well-meaning people falling victims to error or
reverting to worse forms of heathen would break one’s
heart.”
LEARNING ENCOUNTER 20: THE SOCIETY OF THE DIVINE WORD
IN THE PHILIPPINES: THROUGH THE YEARS OF CHRISTIAN
WITNESSING
6.6 In Aug. 15, 1909 the first two SVD missionaries

arrived in the Philippines. They were Fr. Ludwig
Beckert, a former missionary in China and the newly
ordained Fr. John Scheiermann. They are recognized as
the founders of SVD Philippine mission.
6.7 They lived in Pilar, Abra. Extensive missionary
works were taken by these two fathers, hence the
mountain province of Abra became the cradle of the
SVD.
6.8 The first Holy Spirit Missionary Sisters – Sisters
Cyrilla, Hieronyma, Cleta and Cortona founded the
Holy Spirit School, around 1912 in Taym, Abra.
LEARNING ENCOUNTER 20: THE SOCIETY OF THE DIVINE WORD
IN THE PHILIPPINES: THROUGH THE YEARS OF CHRISTIAN
WITNESSING
6.9 Together with them were two SVD brothers. Br.

Ulrich Mayer and Patricius Grabasch.
6.10 Fifteen more preistswere sent to the Philippines
but during WW i (1914-1918) , German mission was
barred. Gov. Gen. F.B Harrison decreed the expulsion
of all German Nationals. They were brought to USA
and were kept there for two years.
6.11 After the death of Fr. Beckert, the office of the
Regional Superior was transferred from Abra ti Manila
in 1920. Fr. Miguel Hergesheimer succeded the vacant
seat.
6.2 In 1933, Fr. Theodore Buttenbruch, as the Regional Superior,

founded Christ the King Mission Seminary in Quezon City. This
is the institution for the formation of young menin preparation for
priestly and religious life through academic and spiritual pursuit.
6.3 Through the years, the SVD took its direction in building
schools, seminaries and hospitals; opening radio stations and
printing press; starting p with specialized centers for the
marginalized and assuming and organizing parish and ministries.
6.4 Fr. Simeon O. Valerio, SVD, former Provincial Superior,
became Bishop for thhe Vicariate of Calapan. Fr. Vicente Manuel,
SVD, became the first Bishop of the Apostolic Vicariate of San
Jose. Fr. Arturo Bastes, SVD, the Bishop of the dioceses of
Romblon and Sorsogon.
6.5 In 2000, the election of a Filipino SVD as Superior

General, FR. ANTONIO PERNIA, gave honor not only
to the Filipino SVD missionaries but to the Philippine
Church. He was the first Asian Superior General who
rose to the highest position and gave “an Asian face to
the Church.” In a way, his election provides a mark of
how well Christian mission is doing in the Philippines.
6.6 Every single Christian, of whatever age, sex, race
or walk of life is called to seek Christ, find and stay
with him.
6.6 This call is Trinitarian; a free gift of God, grounded

in the Father’s free loving choice, who blesses us i His
Son, Christ Jesus, and seals us with the Holy Spirit (Eph
1:3-14 ff).
Organizational Structure of the Society of the Divine Word
Superior General highest authority of the SVD in the

whole world.
General Chapter highest policy-making body of the SVD.
Provincial Superior head of SVD Province
SVD in the Philippines is divided into three Provinces:
SVD Northern Province: Ilocos, Mountain Province,
Cagayan
SVD Central Province: Manila, Or. and Occ.
Mindoro, Legazpi
SVD Southern Province: Visayas and Mindanao
The Life and Martyrdom of Bishop William Finnemann
1. In 1920, Bishop William Finnemann was Parish Priest of

Espiritu Santo. He built up this parish without having
any debts as explicitly explained in his letter to his
family.
2. In May of 1929, Archbishop O’Doherty appointed Msgr.
William Finnemann as Auxiliary Bishop to shore up the
bank account of the Archdiocese of Manila and free it
from its escalating deficits and debts by his expertise in
financial matters.
3. Before Msgr. Finnemann went to Mindoro to officially
start his function as first Bishop, he still organized and
prepared the 33rd International Eucharistic Congress in
Manila, held February 3-7, 1937 by acting as overall
chairman and Executive Supervisor.
4. When the SVD, through Msgr. William Finnemann took

over Mindoro, there were only four churches and the
majority of Catholics for forty years had grown without
priests and religious instruction.
5. During the six years of his incumbency in Mindoro, Msgr.
Finnemann worked hard to revive the faith of Christians,
to get more priests at least for the big towns and ti visit the
scattered Christians.
6. According to some officials, the crime committed by Msgr.
William Finnemann against the Japanese army were: being
an American spy, supporter of guerillas, kept guns and
ammunitions in the Bishop’s House.
7. The true reason why Msgr. Finnemann was

killed by the Japanese military was because he
repeatedly refused to give the convent of SSpS
Sisters to be used as brothel by the Japanese and
he protected women from being sexually
molested.
8. Important dates
May 21, 1929 His consecration to the Episcopacy or rank
of Bishop; appointed Auxiliary Bishop of the Archdiocese
of Manila.
July 2, 1936 The Prefecture of Mindoro had been officially
committed to the Society of the Divine Word.
Dec. 4, 1936 Official appointment of Msgr. William
Finnemann as Prefect Apostolic of Mindoro.
March 10, 1937 Arrival of Msgr. Finnemann in Calapan,
erection of the new Prefecture of Mindoro, inauguration of
the Msgr. As first Bishop with the title “Prefect Apostolic.”
February 27, 1942 Arrival of the Japanese army in Calapan.

March 23, 1942 The Missionary Sisters evacuated, left their
convent and went to Manila as ordered by a Japanese officer,
Captain Wacabayashi, a sensual man who coveted young
girls. Parents of young girls ran to the Bishop for help.
April 7, 1942 Large fire reduced Ilaya to ashes.
April 20, 1942 San Vicente also went up into flames.
October 19, 1942 Bishop’s house was ransacked by 40
Japanese soldiers, headed by Commander Ishida, a brute
who reveled in wine and women. When nothing
incriminating was found, Ishida kicked and knocked him
down, arrested and imprisoned him in Mindoro High School
building.
For one week, the Bishop was denied food, maltreated

beaten, and brought now and then to a torture chamber
in San Agustin house where he suffered greatly.
October 26, 1942 Msgr. William Finnemann, with his

hands tied at his back, and feet also tied together, large
stone was tied to his hands, a long object probably a
piece of iron was tied to his feet. At the order of
Captain Ishida, the Bishop was thrown overboard into
the sea, 11 o’clock A.M., between Verde Island and
Matoco, Batangas.
PRAYERS OF ST. ARNOLD
LEADER: May the HOLY TRIUNE GOD live in our Hearts.

RESPONSE: And in the hearts of all HIS PEOPLE. AMEN.
LEADER: May the darkness of sin and the night of unbelief

vanish before the LIGHT OF THE WORD and
the SPIRIT OF GRACE.
RESPONSE: And may the HEART OF JESUS live in the
hearts of all. AMEN.
The Angelus
L.: The angel of the Lord declared unto Mary.

All: And she conceived by the Holy Spirit.
Hail Mary…
L.: Behold the handmaid of the Lord.
All: Be it done to me according to THY WORD.
Hail Mary …..
L.: And the WORD was made flesh.
All: And dwelt among us.
Hail Mary ….
L.: Pray for us O holy Mother of God!
All: Be it done to me according to your Word.
Let us pray,
Pour forth we beseech You O Lord, they grace into your

heart, that we to whom the Incarnation of Christ your Son was
made known by the message of an angel,

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WORD as ‘dabar’ in the Old Testament and as ‘logos’ in

the New Testament

• For the Jews Dabar is more than spoken word. It may

• God’s revelation through the prophets.

Ways of coming to know the loving God:

• Specific Objectives: At the end of the lesson, the students are

3. WITNESS OBJECTIVE (Psychomotor objective or applying

WORD DIMENSION OF THE FAITH

WITNESS DIMENSION OF THE FAITH

1. List down the current issues or news from newspapers.

• Specific Objectives: At the end of the lesson, the students are

3. WITNESS OBJECTIVE (Psychomotor objective or applying

WORD DIMENSION OF FAITH

1. Why did the human beings fall? P. 21 2nd par

- Difference between jealousy and envy. 1st par #7 #8

WORSHIP DIMENSION OF FAITH

WITNESS DIMENSION OF FAITH

• Specific Objectives: At the end of the lesson, the students are

• Measure of success during Abraham’s time: p29, 1st, # 2

• Gen 12:1-2 Call of Abraham p 29.

As holistic or integral, faith has three dimensions: 1) believing,

WORSHIP DIMENSION OF THE FAITH:

WITNESS DIMENSION OF FAITH

• Specific Objectives: At the end of the lesson, the students are

WORD DIMENSION OF THE FAITH

6. The prophet like Isaiah, Jeremiah and Ezekiel responded to

10. Prophetic hope

• Specific Objectives: At the end of the lesson, the students are

2.2 The Israelites’ sojourn in the desert (Exous 15-17) was a

d. Moses and the rest of the Israelites were called to be a holy

g. To aid them in maintaining their fidelity or faithfulness to

4.2 They became a nation that other surrounding nations had to

5.4 Interpretation of the prophets: The Israelites did not live up

a. Alone and unaided, man and woman cannot save or realize

b. Despite human unfaithfulness, God will always remain

• Specific Objectives: At the end of the lesson, the students are

b. Is there anything that we can do to make us worthy of

e. Why did Jesus relate the parables: to correct our notions

e. What is the true mystery of God in terms of Pain and

• Specific Objectives: At the end of the lesson, the students are

1. Two characteristic attitudes in the life of Jesus that shows us

6. In doing God’s will, what should we always be ready

5. Jesus teaches us what it means to love and

5. What love for others involve?

b. Time to waste for others. Mark 6:30-38

Jesus teaches us what it means to love and what love invloves:

• Specific Objectives: At the end of the lesson, the students are

• Specific Objectives: At the end of the lesson, the students are

1. WORD OBJECTIVE: Know that a WITNESS TO

• In the light of this loving desire of the Father, the

• St. Paul fully embrace Christ’s mission and treated it

• After Jesus has risen, what promise did he fulfill to

• When did the Holy Spirit come to the apostles and

• Who is St. Arnold? What were his sayings about the

8. What does Pope St. John Paul II in his Evangeli

9. What does renewed evangelization imply according to

10. First element of renewed evangelization

11. Threefold dimension of renewed evangelization needed

• What is the implication of the Word dimension of evangelization?