The subject matter of theology is faith,
What is doing Theology? 
 Etymological meaning of Theology
 Derived from the Greek words:
 theos (θεός) = god; goth
 Logos (λόγος)= word; study; to speak
about
 Thus: theology means “the study of god”;
“to talk about God”
 Essentially, the term theology,
particularly Christian Theology means
a discourse concerning Christian Faith.
Faith in God is the subject matter of
Theology. So without Faith, there is no
sense in studying Theology. Without
God, there is no faith. Without our
faith-response there is no sense in
studying God in the context of faith.
So, both Faith and the object of our
faith who is God are essential in
Theology.
 Definition of Theology
 Theology is the process of understanding God
and one’s own faith. For Catholics, doing
theology means the effort to understand their
faith in the God revealed in Jesus Christ who is
present with us through his Church.
 Theology, according to St. Anselm is, “faith
seeking understanding.”
 To seek to understand one’s faith
contrary Catholic theology has always
specifically Christian faith which refers to the taken faith and reason as friends.
following:  There can be no real disagreement
 The object of our faith: God and his saving between faith and reason, since the
truths, as revealed in Judaeo-Christian same God who reveals the mysteries
history and traditions, and and infuses faith has also endowed
 The personal act of believing the human mind with the light of reason.
 In a college context, doing theology is, (Vatican 1, Dei Filius, DS 3017)
 According to Gerald O’Collins, reason has the
like physics, history and psychology.
task of checking, scrutinizing, and
 Theology is a science, i.e., a methodical and
systematically reflecting on the content of faith
systematic inquiry into a significant question or
and the practice of faith. This is what it means
phenomenon of human experience using the
for theology to be “critical” (not in the sense of
faculty of critical reason. At the same time, we
“finding fault”). Critical reasoning is demanded
do theology within the faith. Thus, in doing
by faith itself in order to distinguish from our
theology, one has to be both faithful and
religious traditions what is truly of God and
critical.
what is mindless piety, bizarre enthusiasm, sick
 Being faithful. There can be no theology
superstition and blind dogmatism. In the course
without faith, for as defined earlier,
of its history, the Church as a believing
theology is “faith seeking understanding.”
community used reason to articulate, defend,
Theology presupposes faith in the one
communicate, and deepen its faith by giving
doing theology. Theology is not the
confirmation and reinforcement what we
interpretation of someone else’s faith, but
already believe, and can enable faith to
of our own, or, more properly, of our
respond to ever new environments and
community’s faith. Theology is not just talk
challenges by showing faith new horizons and
about God. To do theology is to
possibilities.
understand our own faith in God.
 Thus faith and reason are both indispensable
 Being critical. Many of us have the
partners in the task of doing theology,
mistaken notion that reason and faith are
interacting in creative tension towards the
not in good terms with each other: reason
truth that is God:
is said to make realities clear and lucid;
 “Faith and reason are like two wings on
faith is supposedly for obscure realities
that are impenetrable to reason. On the which the human spirit rises to the
contemplation of truth; and God has
 placed in the human heart a desire to  We wonder when we reflect. We reflect
know the truth – in a word to know himself or when we wonder. When we wonder, we ask
herself – so that, by knowing and loving questions.
God, men and women may also come to a  But, what sort of questions do we ask
fullness of truth about themselves.” - Pope ourselves with regard to any experience?
John Paul II, Fides et Ratio 1  A good question to ask is, what
experience do we consider as meaningful?
Theology as a Religious Experience
Usually meaningful experiences are
experiences that bring us into the invisible
 Theology- is a reflection of religious but real world mediated by meaning like:
experience. truth, beauty, love, etc.
 Mabathalang Pag-aaral according to  A meaningful experience also speaks of
the Filipino Theologian from Leuvein one’s ultimate concern, the number one
 Ito ay pagninilay sa mga karanasan kay priority in life. This could be one’s family,
Bathala o karanasang “mahal-banal” studies, special someone, dreams, or
 Mainam na sariwain natin ang mga panahon aspirations.
na kung saan nadama natin ang  This ultimate value or concern has a
kadahang-loob ni Bathala sa ating buhay. character of unconditionally and
 An experience is defined as the encounter unreserved commitment wherein you are
willing to sacrifice everything because you
between man and reality.
believe this will give you ultimate
 However, Gabriel Marcel, a French theistic
satisfaction and meaning.
existentialist believes that “experience is more
 Roque Ferriols, a Jesuit theologian explains the
than the simple meeting of self (inside) and
meaning of “kahulugan” or meaning using the
sense of world (outside).” Marcel suggests that
image of a “funnel” or “embudo.”
an experience implies reflection. Thus, reflection
 Kapag ikaw ay bumibili ng “buko juice,”
is intimately related with experience.
gumagamit ng embudo ang tindera para
Experience and reflection do not just touch,
di matapon at tuluy tuloy ito sa baso o
they meet.
plastic. Doon lang hinuhulog ng tindera
 Experience thus implies not just juxtaposition of
ang buko juice o sago’t gulaman. Sa
perceiver and perceived but a meaningful
buhay, kapag iisa lang ang
and creative relationship between the two, a
pinaghuhulugan mo ng panahon at lakas,
dialectic.
doon mo rin makukuha ng kahulugan. Ang
taong makahulugan ang buhay ay iisa
lang ang pinaghuhulugan niya ng
panahon. Kung maraming pinaghuhulan
ang buhay ng tao (at di gumagamit ng
embudo) tapun-tapon ang bagay na
dapat sana iisa ang pinaghuhulugan.
Sabog at walang direksyon ang buhay.
 For Paul Tillich, a theologian, the ultimate value
is equal to “god”.
 For Rudolph Visker, a Jesuit
philosopher-theologian, the ultimate longing
for satisfaction is the ultimate longing for the
Absolute. He equates this absolute with God,
the one who satisfies ultimately man’s longing
for meaning.
 According to Dermot Lane, religious
experiences are those moments in life when we
perceive the world of meaning as grounded in
that immanent and transcendent reality we call
God.
 For any believer, faith forms an intrinsic part of
the perceptual apparatus. This means, faith is
an important component when we perceive
things (seen or unseen).
 To perceive the world of meaning as grounded
in God or even unseen realities requires faith:
the ability to see beyond the merely human or
the merely actual or obvious.
 It is faith that makes us see, for example,
that this particular human manifestation of
truth, love, goodness, or forgiveness is in
fact a reality of God reaching out to us
religiously or mundanely (ordinary moments
 in life). An experience then can be religious
w/o necessarily alluding to religious or
liturgical activities done in and by the
Church. Secular activities can be
considered religious experiences.
 Faith as an intrinsic part of the perceptual
apparatus enables us to see beyond the
ordinary moments in our life. It makes us
transcend. Transcendence then is an
important factor in religious experiences.
 W/o faith, we can not come in contact with
God or the “unseen” in the depth of our
experience. At the same time faith is a
grace and a gift from God.
 Our language, our culture, our personal
history, prejudices and preferences, and
most importantly our faith, shape the way
we perceive things and integrate them to
our consciousness. We forge, mould, and
configure the object of perception accdg
to our mental “baggage” as it is being
integrated to our consciousness.
 Thus, any experience is both objective
and subjective; it is not solely
determined and shaped by the
person who experiences, nor it is wholly
determined by the object of
perception (the one being
perceived).
 Therefore, the experience of God
occurs within and through human
experience.
 At the very core of humanity is the inclination
for order and to the One responsible for order.
AYAW NATIN SA MAGULO. Religious
experience is surrender to this bigger reality, in
this case, God. Religious experience is a
deeper experience of reality.
 Religious experience is ecstatic which leads
you out of yourself. It is fulfilled time not filling in
time. Filling in time is an experience of boredom.
A person starts becoming conscious of time.
(parang ang tagal). In fulfilled time, like being
with a love one or in a game like basketball,
you lose yourself, you tend to be mindless of
time; you become ecstatic (euphoric or
delighted) -leading you out of yourself.
 Accdg to David Tracy, limit situations are
disclosive of religious experience in our way of
self-transcendence. There are two limit
situations:
 Positive limit situations: experiences of joy,
jubilations, life, or happiness. These are
experiences of “bitin.”
 Negative limit situations: experiences of
fear, loneliness as in “sagad,” naubusan ka!
 Limit situations are self-transcending
experiences.
 Karl Rahner in his Theological Investigation
(vol.3) has some questions that would reflect
on our religious experiences. One of the
questions is, “Have we not had the experience
of pardoning with all sincerity? The act of
forgiveness is a religious experience.
 Pananampalataya: Bilang Paniniwala,
Pagtitiwala, at Pagkakatiwala
 Tiwala ang salitang ugat ng paniniwala,
pagtitiwala, at pagkakatiwala.
 Ang tiwala ay maaring mag-ugat
sa:nagsasabi (nagsasalita); o sa sinasabi
(salita)
 Kapag ang nagsasabi (person) ay may
credibilidad (marunong; mabuti; matapat;
maganda ang kalooban; busilak ang
puso) siya ay mapagkatitiwalaan. Tayo
ay nagtitiwala sa kanya.
 Kapag ang salita ay “may dating”;
“walang daya”, ito ay may “talab.”
Samaktuwid, tanggap ko ang salita.
Ako ay may tiwala sa kanyang
salita.May epekto sa akin ang
kanyang salita.
 Ang salitang galing sa malinis na
kalooban ay salitang may dating;
maari kong isabuhay. Samaktuwid,
salitang maari kong panindigan.
 Tiwala ang binibigay natin sa taong
busilak ang kalooban. Tiwala ang
ating binibigay sa bagay na walang
daya. Tiwala ang ating binibigay sa
salitang may dating.
 Dahil sa tiwalang binibigay ko, sa tao
man o sa salita, ako ay naninindigan:
HINDI KO ITO PAPABAYAANG MAWALA,
IPAGLALABAN KO ITO.
 Kapag meron akong pananampalataya, ako
ay naniniwala. (Believe)
  Kapag ako ay naniniwala, ako ay
nagtitiwala. (Trust)
 Kapag ako ay nagtitiwala, ako ay
naninindigan, itataya ko ang aking sarili.I
make a solemn conviction. (Acts)
 Faith is pagtataya. Tiwala ang dahilan
kung bakit handa kong itaya ang aking
sarili. Naniniwala akong magdudulot ito
ng kahulugan sa aking buhay.
 Faith is pananalig. Galing ito sa salitang
“salig” na kasing-kahulugan ng sandig o
sandal ( to lean on; to depend).o
Pagsalig is relying or depending on
someone as a foundation or support.
Samaktuwid, pagsalig ay pagtitiwala.
Sinaligan ay pinagtiwalaan.
 Pag-asa (hope) ang bunga ng
pananalig (faith). Palagay ang loob ng
taong may tiwala. Pagasa ang dama ng
taong nagtitiwala.
 Dahil naguugat sa malinis (maganda) na
kalooban ang tiwala, maganda rin ang
bukas na naghihintay sa taong may
pananalig.
 Ika nga ni Santino, “may bukas pa”
 Ika nga ni Sharon, “bukas sisikat din ang
araw”
 Magandang umaga ang bati nating mga
Pinoy.
 Magandang umaga ang kaakibat ng
taong nagtitiwala’t may pananalig.
 Makahulugan ang buhay ng taong
nakakikita pa ng bukas. May kahulugan
kapag may pag-asa; may bukas pa sa  CONCLUSION: “to have faith is to be sure of
may makahulugang pag-iral. Sumisikat the things we hope for, to be certain of the
ang araw. things we cannot see.” - Hebrew 11:1
 Sa taong walang pananalig o walang
AHA Experience
sinasaligan, ang bawat araw ay
kasalukuyan. Ang bawat araw ay
 Characteristics of Religious/Mystical Experience
pare-pareho. Gaya rin ng kahapon,
according to William James ( a psychologist and a
walang pinag-iba. Samaktuwid, walang
philosopher) in his book entitled “The Varieties of
kahulugan.
Religious Experience”.
 Maitim ang budhi ng taong madaya.
 Transient -- the experience is temporary; the
Tiwala ang wala sa taong madaya.
individual soon returns to a "normal" frame of
Dating at talab, samaktuwid ang wala sa
mind.
taong walang paninindigan.
 Ineffable -- the experience cannot be
 MASAMA ang tawag natin sa taong
adequately put into words.
walang sinasaligan ka ng mga
 Noetic -- the individual feels that he or she has
matatanda, MAY ARAW KA RIN.
learned something valuable from the
 Ang Diyos ay ang Dakilang Ganap. Ganap
experience.
ang kahulugang handog niya. Ganap din and
 Passive -- the experience happens to the
kapanatagang dulot nya. Ganap samaktuwid
individual, largely without conscious control.
and tiwalang ibibigay niya. Sa kanya ako
Although there are activities, such as
magtitiwala. Sa kanya ako mananalig. Sa
meditation, that can make religious experience
kanya ko itataya ang aking sarili.
more likely, it is not something that can be
Ipagkakatiwala ko sa kanya ang aking sarili.
turned on and off at will.
 Dahil hangad kong gumanda ang
kalooban ko, kay Bathala ako mananalig. Tradition
Kay Bathala ako sasalig. Pinagaganda
niya ang kalooban ko.  Definition of Tradition
 Dahil pinapadama ng Diyos ang kanyang  A way of thinking, behaving or doing
kagandahang loob, sisikapin kong something that has been used by people in a
maisaloob ang kalooban niya. Susundin particular group, family and society for a long
ko ang kanyang kalooban (God’s Will). time
 MAGPAPAKATAO AKO.  The stories, beliefs, that have been part of the
culture of a group of people for a long time
 Objectives of Tradition
1. To research one’s family culture and heritage
through interviews of the elders
2. To be exposed to values, perspective and
experiences of different generations of the
family
3. To develop sense of self, family and community
through the crafting of the Timeline Family
Traditions
 Reasons to Observe Family Traditions
1. Family Traditions create good feelings and
 Dei Verbum’s Main Concern
specials moments to remember
2. Family Tradition give every member of the
family a stronger sense of belonging
3. Family Traditions help your teen with his/her
identity
 5W’s of the Second Vatican
4. Family Traditions help parents impart the
family’s values to their children
5. Family Traditions offer teen a sense of security
 Two Poles of Theology
 Poles - foundation/ framework
 Poles of Theology - guides in the study of
theology
1. Judeo-Christian Tradition -with basis (biblical
verses and scriptures) but no connection with
the present
2. Human Experience - no basis; only experience
and opinionated; present experience
 Balangkas ng Talaban at Talastasan sa
Pagittan ng Tradisyong Hudyo
Kristiyano at Kasalukuyang Karanasan
 To update the Church where it would
Judeo- Dialogue
 Christian
Human engage in all the forces of the modern
Interaction Experiences
 Tradition world
 Updating of how beliefs are
 Dialogue - mutual understanding of the presented
persons involved  It addresses the issue of having
 Interaction - expressing all the thoughts with Christianity globally
common understanding of the experience  When?
Dei Verbum  It was formally opened under the
pontificate of Pope John XXIII on October
11 1962 and there was 2625 attendees
on that event however it was closed under
 How does God speaks to us? TO HELP IN THE Pope Paul Vi on the Solemnity of the
SEARCH OF TRUTH immaculate Conception on December 8
 How do we know it is God? TO STRENGTHEN 1965
THEIR FAITH  Where?
 The second Vatican council took place in
 Pope John XXIII (now Blessed John XXIII) called Vatican city
the Second Vatican Council on January 25,  Who?
1959. His intention for doing so suggests that  John XXIII and continued under Pope Paul
the Council was two-fold. VI.
 Why?  What? (PURPOSE)
 First Reason  Pope John XXIII called the Council very
 The Council was to be pastoral soon after he was elected. He saw that the
 This Council was to do more than Church needed to make the message of
simply look inward to the faith of the faith more relevant to people in the
Church’s members; it was to be twentieth century. He called for an
ecumenical as well Aggiornamento, a freshening of thinking
 Other faith traditions were asked to and practices that would better enable
listen to encourage some diversity in the Church to do God's work and serve
language and practice. the whole people of God on earth. The
 Second Reason pope also hoped the Council would pave
the way for Christian unity.
 Dogmatic Constitutions
1. Dogmatic Constitution on the Church (Lumen
Gentium): The church is a mystery, or sacrament,
the whole People of God, in whose service the
hierarchy is placed. The authority of pope and
bishops is to be exercised as a service and in
a collegial mode. Bishops are not simply the
vicars of the pope, and the laity participate
fully and directly in the church's mission.
2. Pastoral Constitution on the Church in the
Modern World (Gaudium et Spes): The church
must read the signs of the times and interpret
them in the light of the Gospel. The church does
not exist alongside or apart from the world; the
church is part of the world, and its mission is to
serve the whole human family in order to make
the human race's history more human.
3. Constitution on the Sacred Liturgy
(Sacrosanctum Concilium): The church
proclaims the Gospel not only in word but also
in sacrament, or by sacred signs. Since the
whole People of God is involved in this worship,
the signs must be intelligible.
4. Dogmatic Constitution on Divine Revelation
(Dei Verbum): The Word of God is
communicated through sacred scripture,
sacred tradition, and the teaching authority of
the church, all linked together and directed by
the Holy Spirit. The sacred realities are always
open in principle to a growth in understanding.
Reference: https://www.uscatholic.org/2012/09/major-documents-vatican-ii
 Summary of Dei Verbum
 Chapter 1 – Revelation Itself
2. God chose to reveal himself and his will through
Christ. Through Jesus, God speaks to man as friends
for the purpose of friendship. The deeds performed
by God agree and clarify the words spoken by Him,
as do the words agree with and clarify the deeds
of God; all of this is captured in Jesus Christ, the
fullness of Revelation.
3. Through the Word, God creates and sustains all
things. After the fall, men were filled with hope and
God used Patriarchs like Abraham and Moses to
keep alive the hope of salvation and the coming of
a Messiah.
4. As told through the prophets, Jesus came to
mankind as a man, speaking the Word of God and
completing the works of salvation. He did this by
perfecting all revelation, through his works and
glorious resurrection, and sending of the Spirit of
truth. Man was thus freed from the powers of
darkness and sin and death. This revelation is
complete, the covenant is definitive, it will never
pass away, as we will receive no new public
revelation before the glorious manifestation of our
Lord Jesus Christ (1 Tim 6:14, Tit 2:13).
5. Obedience of faith is to be given to God in full
submission of the intellect and will. This is done by
the Grace of God and the help of the Holy Spirit by
moving the heart, turning to God, opening the eyes
of the mind. The Holy Spirit brings gifts to help attain
a deeper understanding of this revelation.
6. It is through His divine revelation that God
communicated Himself and His will about our
salvation, which transcend man’s understanding. A
synod confirmed that God can be known for
certain through the light of reason, but through his
revelation the religious truths can be known with
ease, certitude, and no error.
 Chapter II – Handing on Divine Revelation
7. God’s revelation is perpetually transmitted
through all generations. The Apostles were
commissioned to preach the Gospel, and faithfully
did so through oral preaching about Jesus’
teaching and some chose with the inspiration of the
Holy Spirit to commit this to writing. In order to
maintain the Gospel’s continuity, the Apostles had
bishops as their successors, “handing them” the
authority to teach in their own place. This tradition,
and the Scriptures of the New and Old Testaments,
are like mirrors of the Church looking at God until
we see Him face to face.
8. This transmission of the Gospel, Apostolic
Tradition, is to continue until the end of time through
bishops who warn us to “hold fast to the traditions”
(2 Thess 2:15). This message includes everything
that is needed to live a holy and faithful life for
God’s people. The tradition develops by the help
of the Holy Spirit, but by a growth in understanding
that comes through the contemplation of believers
who hold these as treasures in their hearts. This
living voice resounds in the Church, who leads
those who believe into all truth.
9. Sacred Scripture and Tradition are connected,
while one is the written word of God, the other is the
spoken word of God. It is not by scripture alone
that the Church draws her certainty about
revelation. They are both to be accepted and
revered
 10. Tradition and Scripture form one deposit of the
word of God, held together as one common effort
by the bishops and the faithful. Though, the
interpretation of the word of God, both written and
spoken, are the exclusive task of the living office of
the Church, whose authority is given in the name of
Jesus Christ. This teaching office is not above the
word of God, but is its servant, with the help of the
Holy Spirit. Therefore, the sacred tradition, Sacred
Scripture, and the teaching authority of the Church
cannot stand apart from one another.
 Chapter III – Sacred Scripture, Its Inspiration and
Divine Interpretation
11. The Church relies on the testimony of the
Apostles that the books contained in the Old and
New Testaments, in their entirety, with all parts, are
sacred and canonical because they are written
under the inspiration of the Holy Spirit and God is
their author (2 Tim 3:16). With Him acting in them
and through them, they wrote what God wanted.
Because of this, the writings are without error for the
sake of salvation.
12. The interpreter must carefully determine what
the writers of the Scriptures intended. To do this,
“literary forms” must be sought, as there is a
variance of the forms of scripture. Some are
poetical, prophetic, and others are historic forms of
discourse. Circumstance, culture, and meaning must
be investigated. The Church has final judgment on
interpretation of Scripture by its divine commission
and ministry.
13. The “condescension” of God’s eternal wisdom is
made known through scripture.
 Chapter IV – The Old Testament
14. God chose a people in which to entrust his
promises. From Abraham and Moses, with Israel, He
made his covenant. The plan of salvation was
spoken through the authors of the Old Testament
and because of their divine inspiration, they remain
permanently valuable.
15. The purpose of the Old Testament was to
prepare for the coming of the Christ and to show to
all men how God interacts and deals with mankind
in justice and mercy. The writings contain prayers,
wisdom, a sense of the liveliness of God, and the
mystery of salvation.
16. God wisely arranged for the New Testament to
be hidden in the Old, and the Old to be made
manifest in the New. While Christ made the new
covenant with His blood, the Old Testament sheds
light on and explains this mystery.
 Chapter V – The New Testament
17. The New Testament is a special and most
excellent writing. The fullness of the Word among us
is explained so that we may have eternal life. The
New Testament stands as a perpetual and divine
witness to the reality of salvation.
18. The Gospels, among the entire canon of
Scripture, have a special preeminence for they are
the principal witness to the life and teaching of the
incarnate word. They are the Gospels according to
Matthew, Mark, Luke, and John, and as such are of
apostolic origin.
19. The Church has unceasingly held that the
contents of the named Gospels accurately hand
on what Jesus Christ, while living among us, taught
about salvation and did until the day he
ascended into heaven. The four authors wrote
about things handed on by word of mouth or in
writing, sometimes a synthesis, sometimes as a
proclamation, but always the honest truth about
Jesus.
20. The New Testament also contains the epistles of
St. Paul and other apostolic writings which were too
written under the inspiration of the Holy Spirit. These
more fully state the Lord’s teachings, the saving
power of the divine work of Jesus, and the story of
the early Church is told. For the Lord Jesus assured
the Apostles that he would send an advocate, the
Holy Spirit, that would lead them into truth and
remind them of everything He had told them (John
16:13).
 Chapter VI – Sacred Scripture in the Life of the
Church
21. The Church has always venerated the scripture
together with the tradition as the supreme rule of
faith. All preaching must be nourished and
regulated by scripture, for in these texts the Father
speaks to his children. In turn, His children speak with
the words of their Father, and in them are the living
and active power of God.
22. The scriptures should be made available to all
Christians, which is why the Church has accepted
the ancient Greek Septuagint, the many Eastern
translations, and favored Latin, particularly the
Vulgate translation. Though these were considered
popular and vernacular translations, the Church
sees it suitable to also make available the
scriptures in various languages. If authorized by
 Church authorities, and our separated brethren
agree, all Christians will be able to use these.
23. In addition to private reading, the Church
encourages the study of the Church Fathers as well
as those exegetes who so well illuminate the
teaching within the scriptures. This should be done
so that as many as possible are able to properly
and effectively share the scriptures with the people
of God. Those individuals should read with
enthusiasm, following the mind of the Church.
24. Theology is strengthened by the reading of the
scriptures for they are really the word of God and
thus are the soul of theology.
25. All clergy must read the scriptures with diligence.
The same is encouraged for the laity and Religious.
All faithful should not forget that prayer should
always be the companion to reading God’s word.
Bishops are then urged to provide their flock with
editions adequate for learning.
26. In this way, therefore, the Church will receive a
new stimulus for the life of the Spirit from a growing
reverence for the word of God, which lasts forever.
Reference: http://shaunmcafee.com/resources/documents-vatican-ii/summary-dei-verbum/