TR2

Experience

Last Saturday, September 15, 2007 I joined for the 4th time the household gathering of a newly organized group of neighborhood for a BEC selda. The Makalipang session was facilitated by a selda alagad of another selda since the members are not yet very familiar with the method. I noticed that there are new faces and most of those who attended during the previous sessions were not present. I told them about this and they told me that most of those far from that house did not come. In another conversation prior to the Makalipang, they were talking about the Dawn Rosary movement which has stopped in moving the image of the Blessed Virgin from one house to another. I perceived that they treat the Makalipang similar to that of the Dawn Rosary in which only the persons in-charge come to each house and most of the neighbors do not.

Social Analysis

The situation of the irregularity of attendance in the Makalipang would be ascribed to the inconvenience of the time schedule. If this is the reason, then the people have to set priorities and usually or more reasonably they have to prioritize their household chores and the like. But if only they have understood the visions of organizing BECs, they can voluntarily put other things aside. On the other hand, they still have that mentality of equating the BEC Makalipang with that of popular devotions which do not stress the dream of building a true ecclesial community.

Theological Reflection

That experience moved me to reflect about the importance of a community. We have already emphasized the paraliturgical activity and the smallness BECs that it is composed by a small number of household. But sometimes we took for granted the importance its being a community in which we experience our growth in Christian life. This notion is in contrast to that of an individualistic approach. In the community, faith is nourished just like the early Christians who “devoted themselves to the teaching of the apostles and to the communal life, to the breaking of the bread and to the prayers (Acts 1:42).” Furthermore, I believe that the Spirit draws every person towards this community. The Spirit shapes the Church as a community of witnesses who, through his power, bear testimony to Jesus the Saviour (Ecclesia in Asia, 17).

Pastoral Action
I order to cast out misconceptions about BEC, I am planning give further input next time when I will be with them. Eventhough how little I can do to help, I have to encourage them to live as a Christian community in the proper sense of the word.

Ecumenism

Outline of the Vatican II Decree on Ecumenism
Unitatis Redintegratio

Introduction (1)
· The restoration of unity among all Christians is one of the principal concerns of the Second Vatican Council (1).
· Taking part in this ecumenical movement are those who invoke the Triune God and confess Jesus as Lord and Savior (1).
· The Sacred Council is moved by a desire for the restoration of unity among all the followers of Christ (1).

Chapter I Catholic Principles on Ecumenism (2-4)
· The Son of God has been sent by the Father so that by his redemption of the entire human race he might give new life and unify it (2).
· The Lord poured forth His Spirit through whom He has called and gathered together the Church into a unity of faith, hope and charity (2).
· One cannot charge with the sin of separation those who at present are born into communities separated from full communion with the Catholic Church (3).
· Many of the significant elements and endowments which build up and give life to the Church itself, can exist outside the visible boundaries of the Catholic Church (3).
· The Sacred Council exhorts all the Catholic faithful to recognize the signs of the times and to take an active and intelligent part in the work of ecumenism. The initiatives and activities to promote Christian unity are:
¨ to avoid expressions, judgments and actions which do not represent the condition of our separated brethren
¨ "dialogue" between competent experts from different Churches and Communities
¨ prayer in common
¨ examine their own faithfulness to Christ's will for the Church (4).

Chapter II The Practice of Ecumenism (5-12)
· The attainment of union is the concern of the whole Church (5).
· There can be no ecumenism worthy of the name without interior conversion (7).
· This change of heart and holiness of life should be regarded as the soul of the whole ecumenical movement, and merits the name, "spiritual ecumenism" (8).
· Two main principles governing the practice common worship:
¨ the bearing witness to the unity of the Church
¨ the sharing in the means of grace (8).
· We must get to know the outlook of our separated brethren (9).
· Sacred theology and other branches of knowledge must be taught with due regard for the ecumenical point of view (10).
· The Catholic faith must be explained in such terms as our separated brethren can also really understand (11).
· The cooperation should be developed in a just evaluation of the dignity of the human person, the establishment of peace, the application of the Gospel to social life, the advancement of the arts and sciences in a truly Christian spirit, or also in the use of various remedies to relieve the afflictions of our times (12).

Chapter III Churches and Ecclesial Communion (13-24)
· two chief types of division:
¨ in the East, when the dogmatic formulae of the Councils of Ephesus and Chalcedon were challenged, and when ecclesiastical communion between the Eastern Patriarchates and the Roman See was dissolved.
¨ in the West, stemming from "The Reformation" (13).

I. The Special Consideration of the Eastern Churches (14-18)
· The Holy Council urges all to give due consideration to the special feature of the origin and growth of the Eastern Churches (14).
· These Churches possess true sacraments and above all, by apostolic succession, the priesthood and the Eucharist (15).
· The various theological expressions are to be considered often as mutually complementary rather than conflicting (17).
· The Council hopes that the barrier dividing the Eastern Church and Western Church will be removed (18).

II. Separated Churches and Ecclesial Communities in the West (19-24)
· It must be admitted that in these Churches and ecclesial Communities there exist important differences from the Catholic Church, not only of an historical, sociological, psychological and cultural character, but especially in the interpretation of revealed truth (19).
· We rejoice to see that our separated brethren look to Christ as the source and center of Church unity (20).
· Sacred Scriptures provide for the work of dialogue an instrument of the highest value (21).
· Baptism establishes a sacramental bond of unity which links all who have been reborn by it. The teaching concerning the Lord's Supper, the other sacraments, worship, the ministry of the Church, must be the subject of the dialogue (22).
· Ecumenical dialogue might start with discussion of the application of the Gospel to moral conduct (23).
· This Sacred Council exhorts the faithful to refrain from superficiality and imprudent zeal, which can hinder real progress toward unity (24).

Outline of the Encyclical Letter Ut Unum Sint of the Holy Father John Paul II
on Commitment to Ecumenism

INTRODUCTION (1-4)
The Catholic Church acknowledges and confesses the weaknesses of her members (3).
CHAPTER I - THE CATHOLIC CHURCH'S COMMITMENT TO ECUMENISM
God's plan and communion (UUS,5-6). The Catholic Church bases upon God's plan her ecumenical commitment. She is sent to the world to announce and witness, to make present and spread the mystery of communion, and to gather all people and all things into Christ (5).
The way of ecumenism: the way of the Church (7-14). The Catholic Church embraces with hope the commitment to ecumenism as a duty of the Christian conscience enlightened by faith and guided by love (8).
Renewal and conversion (15-17). The increase of fellowship in a reform which is continuous and carried out in the light of Apostolic Tradition is one of the most important aspects of ecumenism (17).
The fundamental importance of doctrine (18-20. Doctrine needs to be presented in an understandable way to those for whom God himself intends it (19).
The primacy of prayer (21-27). If Christians can grow ever more united in common prayer around Christ, they will grow in the awareness of how little divides them in comparison to what unites them (22).
Ecumenical dialogue (28-30). Dialogue is not simply an exchange of ideas. In some way it is always an "exchange of gifts" (28).
Local structures of dialogue (31-32). Special commissions for ecumenism have been set up by the Bishops' Conferences and the Synods of the Eastern Catholic Churches. Suitable structures similar to these are operating in individual Dioceses (31).
Dialogue as an examination of conscience (33-35). Deeper and more conscious prayer makes dialogue more fruitful (33).
Dialogue as a means of resolving disagreements (35-39). The disagreements in matters of faith should be faced in a sincere spirit of fraternal charity, of respect for the demands of one's own conscience and of the conscience of the other party, with profound humility and love for the truth (39).
Practical cooperation (40). Relations between Christians presuppose call for every possible form of practical cooperation at all levels: pastoral, cultural and social, and that of witnessing to the Gospel message (40).
CHAPTER II - THE FRUITS OF DIALOGUE
Brotherhood rediscovered (41-42). The expression separated brethren is replaced by "other Christians", "others who have received Baptism", and "Christians of other Communities." The "universal brotherhood" of Christians has become a firm ecumenical conviction (42).
Solidarity in the service of humanity (43). The leaders of Christian Communities join together in taking a stand in the name of Christ on important problems concerning man's calling and on freedom, justice, peace, and the future of the world (43).
Approaching one another through the Word of God and through divine worship (44-46). Cooperation has also been made in ecumenical translations of the Bible (44). when the cycles of liturgical readings used by the various Christian Communities in the West are compared, they appear to be essentially the same (45).
Appreciating the endowments present among other Christians (47-48). Dialogue does not extend exclusively to matters of doctrine but engages the whole person; it is a dialogue of love (47).
The growth of communion (49). Both contacts and dialogue have made Christians aware of the elements of faith which they have in common (49).
Dialogue with the Churches of the East (50-51). The process has been slow and arduous, yet a source of great joy; for it has led to the gradual rediscovery of brotherhood (51).
Resuming contacts (52-54). We consider the salvific event which took place when the Church in the East and the Church in the West were not divided (54).
Sister Churches (55-58). There must never be a loss of appreciation for the ecclesiological implication of sharing in the sacraments, especially in the Holy Eucharist (58).
Progress in dialogue (59-61). The Catholic Church and the Orthodox Church can already profess together that common faith in the mystery of the Church and the bond between faith and sacraments (59).
Relations with the Ancient Churches of the East (62-63). We share the faith handed down from the Apostles, as also the same sacraments and the same ministry (62).
Dialogue with other Churches and Ecclesial Communities in the West (64-70). Since 1968 Catholic theologians have been admitted as full members of the theological Department of the World Council of Churches, the Commission on Faith and Order (69).
Ecclesial relations (71-73). In the local Churches there are many programmes and activities which have a stimulating effect at the level of Episcopal Conferences, individual Dioceses and parishes, and at the level of the various ecclesial organizations and movements (73).
Achievements of cooperation (74-76). Christians are becoming ever more united in their rejection of violence, every kind of violence, from wars to social injustice (76).
CHAPTER III - QUANTA EST NOBIS VIA?
Continuing and deepening dialogue (77-79). The possible areas for fuller study are Sacred Scripture and Tradition, the Eucharist, Ordination, the Magisterium, and on the Virgin Mary (79).
Reception of the results already achieved (80-81). This process, which must be carried forward with prudence and in a spirit of faith, will be assisted by the Holy Spirit (81).
Continuing spiritual ecumenism and bearing witness to holiness (82-85). The Catholic Church must enter into what might be called a "dialogue of conversion", which constitutes the spiritual foundation of ecumenical dialogue (82).
Contribution of the Catholic Church to the quest for Christian unity (86-87). We must meet the legitimate desires and expectations of our Christian brethren (88).
The ministry of unity of the Bishop of Rome (88-96). The Roman See acts as moderator (95).
The communion of all particular Churches with the Church of Rome: a necessary condition for unity (97). A ministry which presides so that the ship will not be buffeted by the storms and will one day reach its haven (97).
Full unity and evangelization (98-99). As evangelizers, we must offer Christ's faithful not the image of people divided and separated by unedifying quarrels, but the image of people who are mature in faith and capable of finding a meeting-point beyond the real tensions (98).
EXHORTATION (100-103)
I therefore exhort my Brothers in the Episcopate to be especially mindful of this commitment (101). and I say to you, the faithful of the Catholic Church, and to you, my brothers and sisters of the other Churches and Ecclesial Communities: "Mend your ways, encourage one another, live in harmony, and the God of love and peace will be with you ... The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all" (2 Cor 13:11,13) (103).

New Points Raised by the Encyclical Letter Ut Unum Sint

· Purification of past memories
Consequently, the commitment to ecumenism must be based upon the conversion of hearts and upon prayer, which will also lead to the necessary purification of past memories. With the grace of the Holy Spirit, the Lord's disciples, inspired by love, by the power of the truth and by a sincere desire for mutual forgiveness and reconciliation, are called to re-examine together their painful past and the hurt which that past regrettably continues to provoke even today (UUS, 2).
· Acknowledging our own weaknesses
The Catholic Church acknowledges and confesses the weaknesses of her members, conscious that their sins are so many betrayals of and obstacles to the accomplishment of the Saviour's plan (UUS, 3).
· Asking forgiveness
To the extent that we are responsible for these, I join my Predecessor Paul VI in asking forgiveness (UUS, 88).
· Mutual pilgrimages to the various Churches
Pope's pilgrimages to the various Churches in the different continents and countries of the present-day oikoumene. Given the differing ways in which each of these meetings was conditioned by past events, each had its own special eloquence (UUS, 24).
In recent years, many distinguished leaders of other Churches and Ecclesial Communities have visited me in Rome (UUS, 25).
· Dialogue in the personalist perspective
The capacity for "dialogue" is rooted in the nature of the person and his dignity. Dialogue is an indispensable step along the path towards human self-realization, the self-realization both of each individual and of every human community (UUS, 28).
· Partnership in dialogue
It is necessary to pass from antagonism and conflict to a situation where each party recognizes the other as a partner. When undertaking dialogue, each side must presuppose in the other a desire for reconciliation, for unity in truth. For this to happen, any display of mutual opposition must disappear (UUS, 29).
· The expression separated brethren is replaced
Today we speak of "other Christians", "others who have received Baptism", and "Christians of other Communities". The Directory for the Application of Principles and Norms on Ecumenism refers to the Communities to which these Christians belong as "Churches and Ecclesial Communities that are not in full communion with the Catholic Church" (UUS, 42).
· Reciprocal reception of sacraments
in certain particular cases, to administer the Sacraments of the Eucharist, Penance and Anointing of the Sick to Christians who are not in full communion with the Catholic Church but who greatly desire to receive these sacraments, freely request them and manifest the faith which the Catholic Church professes with regard to these sacraments. Conversely, in specific cases and in particular circumstances, Catholics too can request these same sacraments from ministers of Churches in which these sacraments are valid (UUS, 46).
· Common Martyrology
The courageous witness of so many martyrs of our century, including members of Churches and Ecclesial Communities not in full communion with the Catholic Church, gives new vigour (UUS, 1). God preserves communion among the baptized in the supreme demand of faith, manifested in the sacrifice of life itself (UUS, 84).
· The ministry of unity of the Bishop of Rome
This service of unity, rooted in the action of divine mercy, is entrusted within the College of Bishops to one among those who have received from the Spirit the task, not of exercising power over the people—as the rulers of the Gentiles and their great men do (cf. Mt 20:25; Mk 10:42)—but of leading them towards peaceful pastures (UUS, 94). Do not many of those involved in ecumenism today feel a need for such a ministry? A ministry which presides in truth and love so that the ship—that beautiful symbol which the World Council of Churches has chosen as its emblem— will not be buffeted by the storms and will one day reach its haven (UUS, 97).

I Am Poor Among The Poor

A great number of people in our country wallow in abject and misery. Our economic condition pushes us to live an austere life. And even if a comfortable living is more preferable we just have to be contented with scarcity because we find no alternative. In our days that luxury in the past has become a necessity (e.g. the use computer) we might consider it a discomfort to have no access on some of the modern gadgets. Poverty is not a choice. It is a misfortune. But even if we consider ourselves poor there are still others who are poorer than us.

As Christ sided with the poor we too are called to do the same. I can live this option for the poor by considering them as fellow sisters and brothers in Christ. My attention should be focused on them and I must cultivate the attitude of sensitivity to their needs. Getting in touch with them is already a great opportunity in promoting their dignity and value in the community. Having this disposition of heart and mind motivates me to interact freely with these people.

With my experience with them in my neighborhood at home and in my pastoral exposures, I find no difficulty in dealing with them. They live simply. They talk of their experiences honestly. Many of them relate with others without any sign of suspicion and pretension. The poorest among them lives in a very pitiful condition in which almost no one sees the hope of relief. Living among them, I find myself materially powerless to transform the situation.

I hear news about people who had their homes demolished. I find people who just sleep in the sidewalk. I see the poor fishermen, farmers and workers, street children, slum dwellers, sidewalk vendors and beggars. In the midst of the injustices suffered by the poor, I find myself questioning what is the cause of all these things. This question needs no mere words for answers but concrete actions done collectively to remedy the plight of the poor.

No one among the poor that I met is pleased with poverty. Most of them dream for a better life. But there are instances that in seeking for a better life, the rights of others are trampled upon. Thus, to desire for alleviation of the impoverished condition should not cause the displacement of others.

On the other hand, to be a sign of hope for the upliftment of the poor is to be in solidarity with the poor. To be a witness to a life of poverty sometimes is not easy. The most inconvenient or discomforting thing I have experienced in living a poor life is the lack of comfort room. Although in the rural area when I was a child I used not to go to the comfort room, at present I feel this is so embarrassing. Even the lack of an electric fan is already a discomfort. But to my mind these little struggles need to change my attitude in accepting things as they are. I do not mean here complacency that is tantamount to mediocrity. I should not be complaining with the limitation of what I have but my criticism should be focused towards the liberation from the inhumane situation of the poor masses. Such a situation is not a will of God.