WEEK 1: GENERAL INTRODUCTION

Brief Historical Background of the Church

Brief Historical Background of the Church

 
The Etymology of the word “Church”
 
   Qahal---------------Ekklesia-----------------Ecclesia----------------Church
                                                 (Hebrew)                 
(Greek)                       (Latin)                     (English)
  The Word “Church”  is derived from the Latin word “Ecclesia” which was derived from the Greek word
“Ekklesia”; and this “Ekklesia” was derived from the Hebrew word “Qahal” (Hebrew is one of the ancient
languages of the Israelites)
 “Qahal” means Calling together or in the context of the Israelites, it means an assembly called by God
for a religious purpose that is to worship. So, this is also the meaning of the words “Ekklesia”, “Ecclesia”
and the word “Church”.
  From the very root word which is Qahal, Church is simply defined as an assembly called by God to
worship. Since the Church originated from the Father’s plan of salvation which started from the Israelites until
its very foundation by no other than Jesus who also gave the Holy Spirit to guide her(Church), we will now
have its complete definition (below).
 Church: Community (of men and women) centered in Christ, guided by the Holy Spirit, moving Towards
the Kingdom of the Father, and the bearers of the Message of Salvation for all men.(G.S.# I)
         The official or complete definition of the word “Church” is very much implied in the illustration above. So,
the very cause of the emergence of the Church is no other than to continue carrying out the Mission of Jesus
to spread salvation/Kingdom of God which ultimately originated from the Father’s plan since people are
deviating from His Love.
         From the definition, there are five important elements of the Church. Community, Christ’s-centered,
guided by the Holy Spirit, and carrying out the mission of spreading the Kingdom of God/salvation to all.
     Just to avoid confusion, some authors made a distinction between the Church as referring to people or
to buildings(worshipping place like chapels) by using the small c church as referring to people and the capital
C – Church as referring to the people/community. This is also good, but primarily the meaning of the word
“Church” is really the community or people. How do we know then if it is referring to people or building? Well,
the best way is on how the word “Church” is used in a sentence.  Example: The Church in Piat, Cagayan is
very beautiful. This sentence obviously refers to the building. The Church of Piat, Cagayan is very participative.
This one obviously refers to the community.
    With this, we hope that the word “Church” is now very clear to you.
        The translation of the word Hebrew word “Qahal” to Greek word “Ekklesia” to Latin word “Ecclesia” and to
the English term “Church” literally tells the movement of the Church from the Israelites/Hebrew Community to
the Greek invasion of the  Israelites who were later defeated by the Roman Empire which was centered in
Rome which used Latin as their language until its spread to the whole world.  
 The Two Founding Events of the Church: The Public Ministry of Jesus and the Pentecost event

1. Public Ministry of Jesus (working for the Kingdom: preaching, healing, etc.)

           Jesus of Nazareth founded a Renewal Movement within the Old Testament (Israelites)  
           Founder of the Church:  Jesus
           How? – by gathering his disciples (the apostles)
                - The disciples experienced Jesus intimately / personally.  Later they shared in his ministry
                - Jesus assured them of his presence (forever)
   Two things which inspired the apostles to come together and reflect on what was their mission:
                    a. The Resurrection Experience -- which is the “ Ground or Foundation” of Christian Faith.
                    b. The Pentecost Experience
 Pentecost: the descent of the Holy Spirit upon the Apostles and their followers.
                       :By receiving the Holy Spirit, He (H.S.) empowered them to preach the Kingdom, to act
as Community who will continue the Mission of Jesus Christ.

The Catholic Mission and Its very Ground Source

The Catholic Mission and Its very Ground Source
 

 Sacrament: means channel, representative, visible sign of an invisible reality

 God ---------------------------- Jesus --------------------------- Church
 The Sacrament of God is Jesus and the Sacrament of Jesus is the Church (John 20:21, Acts 1:8)
 The Church started as a religious renewal “movement”/group in Jerusalem, Israel by no other than Jesus
Christ.  Jesus grounded the Church on the foundation of the Apostles and it spread from Jerusalem to the
Roman Empire world until throughout all the earth.
The first “name” of the Church was The Way  (Acts 9:2), The members of the Church were called Christians in
Antioch (Acts 11: 26). The Church was persecuted by the Roman Empire (which was still pagan) until the
Conversion of the Emperor Constantine in 313 AD which paved the way for Christians to infiltrate Rome until
Christianity was declared as the official religion of the Roman Empire in 380 AD by Emperor Theodosius.        
Way back in 45 AD, the first apostle who went to Rome and started the Church there was no other than Peter.
Later, reflecting on the mission of Jesus which He passed on to the Church, the Church’s official “name” or title
evolved into:  One (John 17:21), Holy (Ephesians 1:4, 5:27, I Peter 2:9), Catholic (Matthew 28: 18-20, Acts 1:8,
Gen 12: 3, John 3: 16-17) and Apostolic (Ephesians  2:20 )           
 From the Church developed the Hierarchy (Bishops, priests, and deacons – with the Pope as the overall head
for the sake of division of work and maintaining the unity of the Church while it spreads the Kingdom of God on
earth. 
 From the Church comes the different “kinds” of priests according to spirituality or mission area.
      a. Diocesan is a term use for priests serving their local places.
      b. Monks: started in the 3rd century AD in Egypt and in Syria with a life of simplicity or asceticism.
        Monks who are composed of sisters (not priests) only came out later. Example of few monks in Cagayan
who are sisters are those at the St. Claire monastery in Iguig.
     c. Missionaries are group/community of priests who really want to go to serve remote places not yet
evangelize.
           Examples of missionaries are the following:
                  c.1. The Dominicans who was founded by St. Dominic in Prouille, France in 1216. (Dominic was a
Spanish priest).
                  c.2. The Augustinians which started in 1244 in Italy (group or no specific founder).
                  c.3. The Jesuits or called Society of Jesus who was founded in 1540 by Ignatius of Loyola, formerly
a Spanish soldier who became priest.
                  c.4. The CICM and other missionary groups only came out later. 
                         The CICM was founded by a diocesan priest Theophile Verbist in 1862 in Scheut,
Anderlecht, Brussels,  Belgium.
       
So what is a CICM? It is just one of the missionary groups which is an arm of the Church for evangelization.
 One of the strategies for missionaries to evangelize people especially the youth to prepare them to become also
evangelizers in the future is to establish schools. With this, the missionary schools and even in the schools
established by the local Church, the core of the curriculum is the Christian Faith Education of the young
(children to college). In a wider sense, the Christian formation of the Community who are in the school. The
CICM established schools for such purpose. Here at the University of Saint Louis, our motto for us to always
remember this is “Mission and Excellence” and among the core values of our University’s Vision-Mission, the
first is Christian Living.
CICM – Philippines School Network: Vision-Mission
CICM – Philippines School Network:

 Vision-Mission

At the initiative of the Father,

Sent by the Son,

Guided by the Spirit,
 
Inspired by Theophile Verbist our founder,
Who heard the call of the Lord
And left his country
To proclaim the Good News in China,
 
Enlightened by those who preceded us
And who - like our founder-
Left their familiar surroundings
 To follow Jesus Christ, the Incarnate Word
By integrating themselves into a foreign culture,
And by living in solidarity with another people,
 
Enriched by those we serve,
Especially the poor who reveals to us
The sin of the world
And who help us discover the true meaning
Of God’s plan of love,
 
We CICM missionaries
Of different races and cultures
Live and work together as brothers
In order to bring the Good News of Jesus Christ
Wherever it is most needed.
 
We achieve our mission
When we facilitate
The encounter between Jesus Christ and the ‘nations’.
 
Our mission includes
Enabling people
To experience the coming of the Kingdom
-proclaimed by Jesus Christ-
In their own God-given context.
 
USL’s VISION, MISSION, AND COREVALUES

VISION

      USL is a global learning community recognized for science and technology across all disciplines, strong
research, and responsive community engagement grounded on the CICM mission and identity for a distinctive
student experience.

MISSION

      USL sustains a Catholic academic community that nurtures persons for community, church and society
anchored on CICM’s Missio et Excellentia.

 EDUCATIONAL PHILOSOPHY AND CORE VALUES

      The University of Saint Louis upholds the philosophy that education is for building of self and persons for
the Church and the Society. Wisdom builds. To these ends, the following are University of Saint Louis’s core
values integral in the formation of every member of the Louisian community.

1. Christian Living. We are witnesses to the Gospel values as taught and lived by Christ thus
making God’s love known and experienced by all.

2. Excellence. We seek and maintain uncompromising standard of quality in teaching, learning,

service, and stewardship of school resources.

3. Professional Responsibility. We are committed to efficiently and responsibly apply the learned
principles, values and skills in the chosen field of discipline, taking initiative and command
responsibility in one’s professional advancement.

4. Social Awareness and Involvement. We engage ourselves with society by listening to the
prevailing issues and concerns in the society, thereby initiating and participating in constructive and
 relevant social activities for the promotion of justice, peace and integrity of creation and for people’s
wellness and development consistent with the CICM charism.

5. Innovation, Creativity and Agility. We keep ourselves relevant and responsive to the changing
needs of our stakeholders by being flexible, solution oriented, and having cutting-edge decisions
and practices.
 
 

WEEK 2 LESSON

The Name (in Latin): Congregatio Immaculati Cordis Mariae

or the Congregation of the Immaculate Heart of Mary
(in Tagalog: Kongregasyon [Kapatiran] ng Kalinislinisang Puso ni Maria)
 
From the reason as to why we were given such a name to the historical lineage and significance of
what a name has come to represent, our name, beyond its objective purpose, encompasses what and
who each of us is. Its essence is at the very heart of our existence. It signified what tribe you came from.
We have always traced the roots of our origin and identity beginning with our name as one compelling
aspect. This understanding shall shed light on the most important aspect in our lives which is our
distinctiveness while bringing to the forefront of our minds an awareness of Biblical concepts that were thus far
untapped. Finally, we shall attempt to define its relevance to examine the relationship between one’s
name and one’s purpose.
 
 
 
(Proverbs 22:1)
 
“22  A good name is to be chosen rather than great riches,
    and favor is better than silver or gold.”
 
Names are deeply important to human beings, a crucial way of understanding not just the world around
us, but each other. A surname roots us in history and family tradition, while first names establish more
particular identity and personality; you may become quite attached to your name, or you may wish you were
called something else.
But does it really matter what your name is? Do you become what you're called, or are you called
what you are? The Bible is full of names, and those names are full of meaning. Turning to Scripture may help
us see whether we determine our names, or if they determine us.

(Lk. 1:57-80)

The Birth of John the Baptist

 57 
Now the time came for Elizabeth to be delivered, and she gave birth to a son. 58 And her neighbors
and kinsfolk heard that the Lord had shown great mercy to her, and they rejoiced with her. 59 And on
the eighth day they came to circumcise the child; and they would have named him Zechari′ah after
his father, 60 but his mother said, “Not so; he shall be called John.” 61 And they said to her, “None of
your kindred is called by this name.” 62 And they made signs to his father, inquiring what he would
have him called. 63 And he asked for a writing tablet, and wrote, “His name is John.” And they all
marveled. 64 And immediately his mouth was opened and his tongue loosed, and he spoke, blessing
God. 65 And fear came on all their neighbors. And all these things were talked about through all the
hill country of Judea; 66 and all who heard them laid them up in their hearts, saying, “What then will
this child be?” For the hand of the Lord was with him.

Zechariah’s Prophecy
67 
And his father Zechari′ah was filled with the Holy Spirit, and prophesied, saying,
68 
“Blessed be the Lord God of Israel,
for he has visited and redeemed his people,
69 
and has raised up a horn of salvation for us
in the house of his servant David,
70 
as he spoke by the mouth of his holy prophets from of old,
71 
that we should be saved from our enemies,
and from the hand of all who hate us;
72 
to perform the mercy promised to our fathers,
and to remember his holy covenant,
73 
the oath which he swore to our father Abraham, 74 to grant us
that we, being delivered from the hand of our enemies,
might serve him without fear,
75 
in holiness and righteousness before him all the days of our life.
76 
And you, child, will be called the prophet of the Most High;
for you will go before the Lord to prepare his ways,
77 
to give knowledge of salvation to his people
in the forgiveness of their sins,
78 
through the tender mercy of our God,
when the day shall dawn upon[a] us from on high
79 
to give light to those who sit in darkness and in the shadow of death,
to guide our feet into the way of peace.”
80 
And the child grew and became strong in spirit, and he was in the wilderness till the day of his
manifestation to Israel.
Names in the Bible can signify origin. Sacred Scriptures present examples of the inherent connection
between name and mission. After naming John, his father Zechariah, filled with the Holy Spirit, prophesied that
his son will be called prophet of the Most High, and his mission will be to go before the Lord to prepare His
ways. Jesus, on the other hand, will be given “the throne of David His father, and He will rule over the house of
Jacob forever, and of His kingdom there will be no end.”

(Lk. 1:26-38)

The Birth of Jesus Foretold

26 
In the sixth month the angel Gabriel was sent from God to a city of Galilee named Nazareth, 27 to a
virgin betrothed to a man whose name was Joseph, of the house of David; and the virgin’s name
was Mary. 28 And he came to her and said, “Hail, O favored one, the Lord is with you!” [a] 29 But she
was greatly troubled at the saying, and considered in her mind what sort of greeting this might
be. 30 And the angel said to her, “Do not be afraid, Mary, for you have found favor with God. 31 And
behold, you will conceive in your womb and bear a son, and you shall call his name Jesus.
 32 
He will be great, and will be called the Son of the Most High;
and the Lord God will give to him the throne of his father David,
33 
and he will reign over the house of Jacob for ever;
and of his kingdom there will be no end.”
34 
And Mary said to the angel, “How shall this be, since I have no husband?” 35 And the angel said to
her,
“The Holy Spirit will come upon you,
and the power of the Most High will overshadow you;
therefore the child to be born[b] will be called holy,
the Son of God.
36 
And behold, your kinswoman Elizabeth in her old age has also conceived a son; and this is the
sixth month with her who was called barren. 37 For with God nothing will be impossible.” 38 And Mary
said, “Behold, I am the handmaid of the Lord; let it be to me according to your word.” And the angel
departed from her.
Names were more than just labels. To ancient Hebrews and Babylonians, nothing existed until it had a
name. Its name expressed its character.
Nowadays we do not really identify with the meaning of our names. Most of the time, our parents chose
our name because it sounded nice with our last name, or because they wanted to honor one of our
ancestors. But in the Old Testament, names were bearers of the person’s identity.
Many Bible names contain "El" or "Yah," which are Hebrew words for God. Notice the "el" at the end of
Michael, Daniel, and Samuel. Can you hear the "yah" at the end of Obadiah, Nehemiah, and Jeremiah?
In Old Testament times, children were usually named by their mothers. These "El" and "Yah" names
were meant to honor God and ensure that God was a part of their children's lives.
A name change can signify a new identity. We confer identities on people through the use of
nicknames. In some cultures a name change carries great significance. Consider one ancient biblical name
change. God took care to change the name of Abram (high father) to Abraham (father of multitudes) after
promising him a lot of descendants (Genesis 17:5). His wife also had her name changed from Sarai
(quarrelsome) to Sara (Princess) (Genesis 17:15). Jacob's name means "supplanter," and he lived up to his
name when he stole the inherited rights belonging to his older brother, Esau. When he became a changed
man, he changed his name to Israel (he strives with God or ”power in God”).The new name gave him a new
identity, and a new future for a nation.
In the New Testament, When Jesus wanted to emphasize that Simon would be a steadfast upholder of
his teachings, he gave him the name Peter, based on the Greek word for rock. (John 1:42).
So, names have great symbolic import in Scripture. While there are trends in names at different
times or eras, as these shifts occur, so do our common ideas of what aspects of a person each name
represents. This suggests that we can quickly develop shared conceptualizations of what newly trending
names represent in terms of physical appearance, personality and behavior. Your name is a crucial factor in
developing your sense of self, and thus helps propel you forward on various paths of life and career.
“How about CICM, what can be forebode relating to the implication of its name and missionary
identity? What does this name point towards to?”

It is intriguing to ask what stuff “founders" are made of, as there may well be no common answer. All
Congregations are marked by their own charisma, which may be as similar and yet as individualized as two
fingerprints. The Vatican, amid all the changes it initiated, took particular care to remind religious institutes to
hold on to the charisma of their founder, lest something of the beauty and variety of the religious life in the
Church be lost. It is in this rich variety that CICM has its own place. There is something of the fingerprint of the
Founder that continues to give CICM its own face, and its own contribution to the Church.
 
 The Name (in Latin): Congregatio Immaculati Cordis Mariae or the Congregation of the
Immaculate Heart of  Mary (in Tagalog: Kongregasyon [Kapatiran]ng Kalinislinisang Puso ni Maria)
 

Born in Antwerp, Belgium in 1823, Father Theophile Verbist had ambitions to become a priest
ever since he was a boy. So, while his twin brother looked towards becoming a lawyer, he headed into a priestly
vocation. In the years after his ordination, he was a prefect in the minor seminary in Malines, a chaplain at the
Belgian Military Academy, and a diocesan priest in the archdiocese of Malines-Brussels.
His first serious thoughts of being a missionary came when he was already 37 years old. Inspired by
the work of the Holy Childhood Association which cared for abandoned children in the Far East and in other
parts of the world, Father Verbist felt that he, too, should do something more for the poor and needy in
China. He sought the permission of Cardinal Engelbert Sterckx, Archbichop of Malines and Cardinal
Alessandro Barnabo, Prefect of the Propagation of the Faith. For the realization of his plan, they directed him
to established a kind of a congregation, along the lines of the  Congregation for the Propagation of the Faith.
By strenuous efforts he overcame numerous obstacles, until his Belgian mission in China was finally approved
and finally obtain the approval of Cardinal Sterckx and the Belgian bishops to establish a new Belgian
missionary congregation. The canonical establishment of the congregation by Cardinal Sterckx is dated 28
November 1862.The new foundation’s first formation house was located at an old site of pilgrimage called
Scheut, in the municipality of Anderlecht, near Brussels, Belgium. Thus the name: 'Scheut Missions or
Missionaries of Scheut'.
              After the proclamation of the Dogma of the Immaculate Conception by Pope Pius IX in 1854 in
his papal bull Ineffabilis Deus, and the assignment of the liturgical feast, there was the rapid spread of
the devotion to the “Immaculate Heart of Mary”. This was one of the circumstances when Fr. Theophile
Verbist and his first companions/co-founders Frs. Alois van Segvelt, Frans Vranckx, and Remi Verlinden
unanimously agreed to consecrate the Mission to “the Holy Incarnation of Our Lord Jesus Christ and to the
Immaculate Heart of the Very Blessed Virgin Mary, to whom they committed themselves to recommend daily
the interests of the Congregation.”  It is thus clear that they were placing the Congregation under the patronage
of the Blessed Virgin Mary. The letters CICM are an abbreviation in Latin of the name Congregatio Immaculati
Cordis Mariae or Congregation of the Immaculate Heart of Mary.
 
However, the CICM missionaries are also known by several other names depending on the country
where they are working.
 

 
In Europe and Africa they are widely known as the “Missionaries of Scheut” or “Scheutist”, Scheut
being the name of the locality near Brussels where the institute was founded. In the past CICM
missionaries were sometimes known as the “Belgian Fathers” since the institute was founded in Belgium and
most of its members were Priest. However, the institute was never an exclusively Belgium institute and
includes both priest and brothers. Thus this name has fallen out of use, especially as the institute becomes
more and more multicultural.
 
In North America the institute is known as “Missionhurst – CICM” and its members referred to
as “Missionhurst Priests and Brothers”. Hurst is an old English word meaning a small hill or a wooded rise. As
the headquarters of the missionary institute in North America are located on a small wooded hill, this became
the popular name of the institute in that part of the world.
  
 
On 2 November 1907 Fr. Devesse, together with his equally spirited eight CICM companions, arrived in the
Philippines to start the first CICM mission in the country. During those early years of missionary work in
Baguio, the CICM Fathers were locally known as the “Missionary Priests of the Church of San
Patricio,” since they were identified with St Patrick church that they built. Later on, they were commonly called
the “Baguio Fathers,” or simply the “Belgian Fathers.
Week 3: The Current CICM Emblem
The Current CICM Emblem
 

"Logos are special. They are not just a combination of shapes, text, and graphics. They tell
stories."

There is also another component that goes into a remarkable logo: meaning. With the right mark, you
convey everything your organization stands for, your values as a brand, and your heritage too. Logos are
distilled insights into your brand essence.

For some congregations, showcasing the heart of their organization means going back to traditions. An
emblem is one of the most original forms of brand mark. In a world that’s continually evolving, there’s
something to be said for this sense of heritage. After all, even as new ideas emerge every day, many
consumers are still more interested in what’s trustworthy and well-established than what’s “new.”

As symbols of tradition, strength, and security, the emblem style logo can spark unique relationships
with your target audience. In today’s topic, we are going to dive into the history and definition of the CICM
emblem and unravel the different symbolism and its long-standing implications in the life of the missionaries.

The Current CICM Emblem (1955)

The current CICM emblem includes in its upper portion the Virgin with a Child inside a
trunk, who is Our Lady of Grace of Scheut, which was venerated in the village where Fr. Verbist established the
first headquarters of the Congregation.
Karel Denys, CICM published an article on the CICM emblem with precious indications on the
miraculous trunk in Scheut and on the statue of Our Lady of Grace.
The Trunk with the Virgin and Child
This is the oldest element that can be found in all the CICM coats of arms, except for that of China,
Mongolia and Congo. It is thus good to give some historical explanations on this subject.
In the series of articles by J. Calbrecht mentioned above, we read that since the year 1445 a statuette
attached to a linden tree by a pious shepherd and dedicated to Our Lady of Grace had been venerated at
Scheut. Scheut was then a village outside the town of Brussels, in the midst of the countryside. The story goes
that pilgrims went to this sanctuary where miracles had been duly noted. In 1455, a chapel was erected there.
A little later, seven Carthusian monks settled next to the chapel. In the course of the centuries, the chapel was
destroyed three times-by the Protestants in 1580, by the emperor-sacristan Joseph II in 1783, and during the
French Revolution. For about sixty years, the chapel remained in ruins and abandoned, until in 1855 a well-to-
do inhabitant of Brussels, J. C. Brabandt, who could no longer stand the profanation of this sanctuary, bought
the land and the chapel and had it restored at his own expense.
Rutten wrote that our Founder Theophile Verbist "had a great devotion to Mary that brought him to
Scheut, and it was the devotion of several servants of Mary who gave him the sanctuary of Our Lady of
Grace." In October 1861, Msgr. J. M. Mouly, Lazarist, Apostolic Vicar of Peking, while visiting Brussels,
confirmed the possibility of ceding to the "Belgian priests" a large part of the vicariate of Mongolia. Immediately
after this visit, Theophile Verbist and his first companions-Alois Van Segvelt, Frans Vranckx, and Remi
Verlinden-resolved to meet regularly to occupy themselves with the organization of the Mission and to draw the
Statutes of the new Congregation." During the first conference, they unanimously agreed to consecrate the
Mission to the Holy Incarnation of Our Lord Jesus Christ and the Immaculate Heart of the Very Blessed Virgin
Mary, to whom they committed themselves to recommend daily the interests of the Congregation.
A little later, the first Statutes of the Congregation were approved by Cardinal E. Sterckx of Mechlin
(November 28, 1862). Some words of the "first conference" report are recognizable: "The Congregation is
dedicated to the Incarnation of Our Lord Jesus Christ, under the invocation of the Immaculate Heart of the Very
Blessed Virgin Mary" (Art. 2). By the will of our Founder Theophile Verbist and his companions, the new
Congregation would carry the title "Immaculate Heart of Mary" who will be its Patroness. Our Founder and his
companions did not choose the name "Congregation of Our Lady of Grace."
Why did our Founder and his companions choose the name CICM? In an article on the devotion to the
Heart of Mary, L. Barbé has given us without a doubt a good answer: "The proclamation of the dogma of the
Immaculate Conception [in 1854], in reviving the Marian devotion, contributed to the rapid development of the
devotion to the Heart of Mary and the spread of the name of the Immaculate Heart of Mary.' It was then that its
liturgical feast was adopted about everywhere in the world." Given such current of devotion at that time to the
Immaculate Heart of Mary, it is understandable why our Founder and his companions chose the name CICM.
And why did they, and others after them, nevertheless keep the miraculous tree trunk of Our Lady of
Grace as the CICM coat of arms? Here are some indications. It was at Scheut, near the sanctuary of Our Lady
of Grace, where the CICM was born. Our Founder and his companions lived there; they met there many times;
they immersed themselves in the history of the sanctuary; and they prayed to Our Lady of Grace. It was there,
too, where they prayed one last time before departing for mission. After the 1974 Chapter, a century after the
death of our Founder, the old sanctuary of Our Lady of Grace was replaced by another chapel. The statue,
which J. C. Brabandt had placed in his chapel and restored in the years 1855-1860, is now found in the new
chapel at Scheut. A beautiful CICM emblem executed in ceramic had been mounted against the outer wall of
the new provincial house.
The Heart Surrounded by Twelve Stars
The Heart surrounded by twelve stars: What does this mean? A difficult question! It is generally said
that the Heart with the twelve stars comes from a text of the Revelation (12:1).
Let us look at the text: "And a great sign appeared in heaven, a Woman adorned with the sun, with the
moon under her feet, and on her head a crown of twelve stars."
In a note about this text in the La Sainte Bible, the commentator concludes his reflection thus: "With the
image of the woman, did John also wish to symbolize the Virgin, the new Eve? (Rv 12:1). This seems
questionable." With regard to Revelation 12:1, The New Jerome Biblical Commentary (1993) notes that the
identity of the woman has been debated. According to a traditional Catholic interpretation, this woman is Mary,
the Mother of Jesus, who is also the new Eve. Others say that this woman is the heavenly Jerusalem, wisdom
personified or even the Church. Our Predecessors opted with no problem for the traditional Catholic
interpretation: Mary is the woman with the twelve stars.
Regarding the second emblem composed at the end of the 19th century, we have seen that the
miraculous tree trunk of Scheut with the Virgin and Child was replaced by our Predecessors with the Heart
surrounded by twelve stars. The Heart is the Virgin, the Woman surrounded by twelve stars. In opting for the
traditional Catholic interpretation, our Predecessors did nothing exceptional. In fact, there already existed at a
Carmelite convent in Brussels a beautiful statue of the Virgin crowned with twelve stars. "This statue of the
Immaculate is gothic, in wood, without doubt from the 15th century. It represents the 'Woman crowned with
twelve stars' (Rv 12:1)."
 But did our Predecessors know of this statue at a Carmelite convent in Brussels? We know that Karel
Van Sante, CICM, assistant to the Superior General from 1887 to 1920 and rector of the Scheut-Brussels
house from 1890 to 1900, was in contact with most of the Carmelite convents in Belgium during his rectorate.
His correspondence, preserved in our Archives, attests to the fact. But we cannot elaborate on this matter.
Cor Urnum et Anima Una
‘One heart, One soul” — this is the translated Latin term of the inspired motto of CICM. This will be
further discussed in the succeeding topics, but to give you the whole depiction of the emblem, let us have a
glimpse of the meaningful implication embedded behind this motto.
The expression is taken from the Acts of the Apostles (4,32). It means “one heart and one soul.” It was
used to describe the way the early Christian believers lived. The full text is as follows: “Now the full number of
those who believed were of one heart and soul, and no one said that any of the things that belongs to him was
his own, but they had everything in common.”
This is the spirit of unity we should develop and have in any grouping we may belong to, be it a family,
a class, an office, a community, etc. Our sense of unity should not just be in the level of the physical,
professional, social, political, etc. It should involve our heart and soul. In other words, it should involve our
whole being.
Can this spirit of unity be doable, given the tremendous amount of differences we have with each other,
let alone, our unavoidable conflicts? The quick answer may be No, or at least, that it is doubtful. But if we go by
our Christian faith and realize that our spirit of unity has to be founded on God, then it is possible. Precisely the
early Christians managed to live it. They lived “cor unum et anima una.”
We need to realize that the spirit of unity we are talking about here is not uniformity which can only take
place when things are taken only in their physical aspects. It is a spirit of unity that allows for plurality and
variety, where differences are acknowledged and even promoted but used for a common end.
It is a spirit of unity that is spiritual and moral in character. It is a very dynamic spirit, ever active and
reactive to any situation, since it is animated by Christian love that can take on anything. It is always in the
process of composing and recomposing itself as it responds to the changing demands of the times.
This spirit of unity can only be made possible when it is rooted on the unity of God who are three
persons in one God. Let’s remember that we are God’s image and likeness, made children of his through his
grace. We are meant to reflect in our life that unity of the Trinitarian God who is full of goodness, love, truth,
justice, etc. This spirit of unity which we should try to live in any grouping we may belong to is never one that
leads to elitism. This spirit, if truly inspired by unity of the Trinitarian God, will always have a universal scope,
eager to understand and love everyone, including those who may consider themselves as our enemies.
In fact, we don’t restrict ourselves in any grouping only. Our spirit of unity should cover more and more
areas and levels, until we reach the universal family of God, the complete communion of saints. We need to
develop the appropriate attitudes and skills to develop this kind of spirit of unity. We have to learn to listen to
everyone, including those whose views may different from ours. We have to sharpen our social skills, always
thoughtful of the others, knowing how to empathize and sympathize, how to be understanding and
compassionate. From merely sharing things, let’s move toward giving ourselves to others more and more. Let’s
not be afraid of the sacrifices involved. Let our differences and conflicts stir the dynamic of complementation.
Let’s trust more in Christ’s words that the more we give, the more we will receive from him. It would be good if
we pause from time to time to consider our duties of building up and strengthening this spirit of unity, giving
more teeth to our desires for it. We can always come up daily with one concrete detail, no matter how small, to
further this duty of ours.

Week 4: Dedicated to the Incarnate Word and Mary, Mother of the Incarnate
Jesus the Incarnate Word was sent by the Father to redeem humankind. He washed the feet of his disciples to
give them an example of a life of service, on the night before he was to suffer death on the cross, his ultimate
act of self-giving. Jesus' act of redemption does not only refer to saving from sin, but includes liberation from
socio-economic evil such as poverty, ignorance, discrimination, disease, etc. As dedicated to the Incarnate
Word, to Jesus, these forms of evil are addressed by the CICM through their various missionary involvements.
The CICM is indeed dedicated to Jesus the Incarnate Word, who lived a life of ultimate service.

The heart of the CICM spirituality is "completely centered on the Incarnation of the Word, as its principal
source" (CICM Constitutions Commentary, 44). That is the reason why the CICM is at the service of the work
of Redemption. Art 12-16 of the CICM Constitutions of 1988 deal with this dedication to the Incarnate Word—
this constant reference to the Person of Jesus should profoundly characterize the whole life of a CICM
missionary: he must thus enter into the life and the mission of Him who "emptied Himself, taking the form of a
servant" (Phil 2:7). Thus, the Incarnate Word is his fundamental inspiration in all his missionary commitments
(Pycke, p.16) be it in his educational or parish apostolate, in caring for the environment or for street children, in
Carlatan or in Mongolia, or even in a simple ministry of presence, all these endeavors are related to the work of
Redemption, directed towards the building up of the Kingdom.
CICM's missionary spirituality is characterized
and oriented by our dedication to the Incarnate Word (cf. CICM Constitutions
Commentary, 8).

The CICM at the Service of the Work of Redemption

We have seen that, during the foundation period of the Congregation, Theophile Verbist and his companions
wrote in the first Statutes of 1862: "The Congregation is consecrated to the incarnation of our Lord Jesus
Christ" (Art. 2).

How should this phrase be understood? Commenting on the same Article 2 (now in the 1948 Constitutions), J.
Vandeputte noted that in the oldest texts and in the first Statutes, we always find Incarnationi D.N. J.C.

However, in the decree of erection (1862), one reads Salvatorem nostrum J.C.16 Which is which then: the
"incarnation of Christ" (the Word Incarnate), or more simply "our Saviour Jesus Christ"?

Let us look more closely at J. Vandeputte's commentary on Art. 2.

Without the least doubt, since the beginning of the Congregation, as well as in the commentary of J.
Vandeputte, it is a matter of consecration to the Incamate Word; but this consecration is understood rather as
an availability for the work of redemption — the members are entirely devoted to the service of Christ. In
addition, it is a matter of consecration to the Incarnate Word, i.e. "to Him from whom all redemption comes and
to his incarnation which is its foundation."17 In elucidating J. Vandeputte's commentary, Jacques Thomas
rightly concludes: "In citing the Incamate Word, the accent is not on the incarnation as such, it is rather a title
used to designate Christ. "18
The provisional Constitutions of 1968, striking a different note, say that the CICM is consecrated to the
Incarnate Word, and we are invited to continue the mission of Christ by following the road that he himself
followed until death, which he conquered by his resurrection (Art. 7). Commenting on Article 61 on "Mission
and Culture," J. Thomas made this observation: "For the first time, the incarnation of Christ as such is invitation
presented as the model for our missionary presence and as an invitation to a more effective integration."19

In the Constitutions of 1988, there is a whole section dealing with the dedication to the Incarnate Word (Art. 12-
16). Article 12 says that CICM "is dedicated to the Incarnate Word." According to Jean Lefebvre, "this means
that we are at the exclusive service of the Son of God made man and of the mission that he has entrusted to
us. It is in reference to the Incarnate Word that we are seeking to discern the demands of this mission. It
means that this constant reference to the person of Jesus should profoundly characterize our whole life."20 We
must thus enter into the life and the mission of him who "emptied himself, taking the form of a servant" (Phil
2:7). Thus, the incarnation of the Word inspires all our missionary commitment (cf. Art. 12). The Incarnate
Word is our fundamental inspiration.

In accepting God's plan for the world, Jesus responds to the love of God who wishes to bring together all of
humanity, to unite them in a single family of brothers and sisters (cf. Eph 1:10). In this way, the Kingdom of
God is progressively realized, a Kingdom of justice and love, of peace and joy. Our consecration to the
Incarnate Word demands of us, of the Congregation and of each of us, to be faithful servants of God's plan as
it is manifested in Christ and as our Constitutions concretize it. This faithful service often brings with it
challenges, even a kenosis, in following Christ.

Is this why our Predecessors drew a cross on the CICM coat of arms (second stage of designing the emblem)?
The cross means poverty, suffering, deprivation and failure that often mark the life of missionaries and their
enterprises. But the cross also always carries in it the seed of life and resurrection. The incarnation of the Son
of God "makes us aware of the fact that to evangelize, following the example of Jesus, means to accept the
cross that results from the proclamation and the inauguration of the Kingdom" (CICM Constitutions
Commentary, 37).

What has been described is the heart of CICM's spirituality which is "completely centered on the incarnation of
the Word, as its principal source" (CICM Constitutions Commentary, 44). Those who would like to deepen their
knowledge of our CICM spirituality can read the whole article of J. Lefebvre (supra) as well as that of William
Wyndaele. 21

Mary, Mother of the Incarnate

Mother of the WORD INCARNATE MOTHER OF GOD

What is the real meaning of the "title and patronage of the Immaculate
Heart of Mary" in the spirituality of the Congregation? Mary reflects Jesus and his liberating mission.

On the CICM coats of arms, we see the tree trunk with the Virgin and Child. In the second stage
of the coat of arms, the Virgin Mary seems to be absent, but in fact the Heart surrounded by twelve
stars is the symbol of the Blessed Virgin. Biblically speaking, the heart is the center of the person.
When C. Daems reintroduced the miraculous tree trunk of Scheut in the CICM coat of arms, he also
kept the Heart (from the second stage), as if he wished to say that the trunk refers to Our Lady of Grace
of Scheut and the Heart to the Immaculate Heart of Mary.

The Heart with the twelve stars is placed in the center of the cross (second stage). In doing this, our
Predecessors wished to show the link between Mary and her Son dying on the cross. It seems to me that J.
Vandeputte expressed well the idea of those who composed the CICM coat of arms: "The role that the Blessed
Virgin played in the work of redemption and her spiritual motherhood in the Church make us think of our
missionary vocation. We find in it the example of the most sublime cooperation with the work of redemption
and of the extension of the Kingdom of God in the souls."22 This explanation is also in line with the
Congregation being at "the service of the work of redemption."

Concerning the expression of apocalyptic origin, "surrounded by twelve stars," let us the draw attention to the
following:
The text of Revelation 12:1-6 was introduced for the first time in the post-conciliar liturgy of the Feast of
the Assumption of the Virgin Mary. God makes Mary participate, in soul and body, in the glory of his risen Son.
Mary is the Woman crowned with stars who "shines forth on earth, until the day of the Lord shall come, as a
sign of sure hope and solace to the people of God in pilgrimage" (Lumen gentium, n.68).
Let us now turn to the Constitutions:

"God chose Mary to be mother of the Incarnate Word. In her, he reveals himself as the One who exalts
the lowly. She has a special place in our lives as missionaries of the Congregation of the Immaculate Heart of
Mary. We turn to her, model of faith and total dedication to God and to her Son's mission" (Art. 16).

This goes into the Marian aspect of CICM spirituality, but we will limit ourselves to the following points:
We reserve a special place to Mary in our missionary lives. We venerate her as the Mother of the
Incarnate Word. She is the first servant of the mystery of the incarnation. Because of her cooperation with the
work of the Redeemer, we recognize her as our Mother in the order of grace.
During the last forty years, in a good number of publications about Mary, the accent has repeatedly been put
on her faith at the moment of the annunciation: "Behold, I am the handmaid of the Lord; let it be to me
according to your Word" (Lk 1:38). This is her faith throughout her life, especially when she found herself at the
foot of the cross.
There is an aspect of not comprehending, and especially of surrender to God's will, but there was also
progress in her faith as God's plan became more and more known to her. Our Constitutions invite us to turn
towards Mary as "model of faith and of total dedication to God and to her Son's mission," and "to follow the
example of Mary in the way that she deepened her own vocation.

ASH WEDNESDAY
Ash Wednesday is the beginning of the Lenten Season in the Catholic Liturgical Calendar (calendar of worship
celebrations). Lent is 40 days. As we discussed in CFED 1013, 40 days in the Old Testament symbolizes time
for purification. It is time for us to purify ourselves and undergo conversion and return to the Lord if we have not
been doing good in our past days. It is time for repentance and metanoia. Ash is a symbol of mortality, and
people in the Old Testament used it when they ask for forgiveness from the Lord. Aside from using ash, there
are also two things that we (Catholics) do during Ash Wednesday and Good Friday.
ASH WEDNESDAY
Fasting and Abstinence. Fasting does not mean you will not eat the whole day. It means take one full meal a
day. Out of your three meals, you should get full only once, and take little food for the other two meals. Aside
from purification, fasting also means sacrifice, that we share in the sacrifice of Christ who suffered for our sins.
Abstinence. This means do not eat meat. Point to ponder: If you go to a so-called “burol ng patay" and they will
offer you food with meat as your “ulam". How do you feel? In line with this, we also respect the body of Christ
which suffered and died for our sins. As Catholics, we are expected to practice these two.
ASH WEDNESDAY
We are only required to do these during Ash Wednesday and Good Friday. Two days only, while other sects
do not eat blood for the whole of their lives. Fasting and abstinence also means abstain from doing other
pleasurable things or from joyous moments during these days.“ Nagfasting ka nga ng food pero naglaro ka
naman ng favorite mong games the whole day, e nawala na yung essence ng pagfasting mo! These two days
are the official days for us to practice fasting and abstinence. Other Fridays of the year is just recommended
but not obligatory. Why Friday? Because Jesus died on a Friday. For your assignment, research on the
exemptions or who are exempted from doing fasting and abstinence.
 WEEK 5 LESSON

Introduction:

Mission statement is one of the most defined ways to express a cultural identity to others. The values, norms, and beliefs of an
organization create a unique cultural environment, and mission statements provide an official method for expressing that culture. The CICM mission
statement has clearly reflected these values to guide the actions and organizational initiatives of the missionaries. It has guided the missionaries to
see the meaning and purpose of their commitments.

       To broaden this understanding, let’s trace back the aspirations of the CICM founders in forming a unanimity of purpose to the
congregation and imbue a sense of belonging and identity.

 
                               “One Heart, One Soul”
In his book Sing a New Song (1999), Timothy Radcliffe, Magister of the Dominican Order, writes about his Vocation: "When I
joined the Order I was drawn above all by the hunger to understand my faith. The motto of the Order Veritas attracted me. 8 Not so long
ago, we visited a Benedictine monastery in Siena, Italy. We admired the Order's motto Ora et labora chiseled in a large stone placed in
the church choir. These mottoes reveal something about the religious life project of the respective Founders. They have been chosen to
express concisely the essence of their vocation.

 
Our Founder Theophile Verbist, who died barely five years after founding the CICM, did not bequeath a motto. C. Daems
entrusted to us that task at a difficult moment in the CICM history. Let us have a closer look at this motto taken from the Acts of the
Apostles: "The whole group of believers was united, heart and soul" (4:32). This sentence expresses God's ideal about humankind, his
creation. What does it mean? Jesus came to reveal that God is our Father, that he wants to be everybody's Father. This is the core of
the Gospel message. In Jesus, we are God's children through the Spirit's power. Consequently, we are brothers and sisters of the
same family.
          In the early nascent Church, this awareness of the revelation aroused joyful enthusiasm. The Christians were aware of living
God's life. They felt it as a source of intense communion, a source of joy and peace. C. Daems chose this motto of brotherhood and joy
that would become a missionary motto.
A Missionary Motto
From the sixties onward, the motto introduced by C. Daems will be more and more emphasized in CICM documents and its
content will grow considerably.
      In fact, the motto One Heart, One Soul appears in the provisional Constitutions of 1968 (Art. 4). Later on, when referring to our
missionary commitment, the 1974 Chapter declares: "we want to be signs and instruments of universal brotherhood" (Kindling the Fire,
45). Still later, the 1978 General Conference pays special attention to our vocation to universal brotherhood in Jesus Christ. The report
of this Conference is published under the title One Heart, One Soul. Finally, the 1988 Constitutions also refer to the motto: "Religious
missionaries of different races and cultures, we live and work together as brothers. One heart and one soul, we witness to the Father's
will that all men and women be brothers and sisters in Christ. We are a sign of solidarity among the particular Churches in their
universal mission" (Art. 2).
 It is remarkable that the motto is directly related to the words "witness to universal brotherhood." The view is fairly well
summarized in a paragraph of the CICM Constitutions Commentary (1989: "The ideal of the first Christian community, one heart, one
soul (Acts 4:32), has also become our missionary motto" (17). This is how our motto found its place in our  Constitutions' missionary
manifesto (Art. 2). It expresses a fundamental aspect of our CICM vocation.
 
CICM Mission Statement
 
How does CICM understand its mission in the context of today's world? How does it view its specific contribution to the
realization of the mission the Lord entrusted to his Church?
 
The CICM mission statement succinctly answers these questions.
 
What is a mission statement all about? One should be aware of the fact that it is not a summary of the Constitutions, neither is
it a synthesis of the individual commitments of the confreres. A mission statement is always future-oriented and sharply focuses on the
corporate commitment of the members of the institute. It does not elaborate on the conditions required for its implementation such as an
adequate formation or the indispensable mobility of the members. The Criteria for Our Missionary Involvements deal with the practical
implications of the mission statement.
 
The specific commitment of CICM is in frontier situations, its basic approach is an encounter that eventually develops in an in-
depth interreligious dialogue and/or in first evangelization. World solidarity is a logical consequence of this movement. CICM is not a
lone fighter, it belongs to a larger community, the Church which is at the service of the mission. The same holds for the CICM
community: it is first of all at the service of the mission.
 
Mission Statement
 
At the initiative of the Father,
sent by the Son,
guided by the Spirit,
 
Inspired by Theophile Verbist our founder,
who heard the call of the Lord
and left his country
to proclaim the Good News in China,
 
Enlightened by those who preceded us
and who-like our founder-
left their familiar surroundings
to follow Jesus Christ, the Incarnate Word.
by integrating themselves into a foreign culture,
and by living in solidarity with other people,
 
Enriched by those we serve,
especially the poor who reveal to us the sin of the world
and who help us discover the true meaning
of God's plan of love,
 
We, CICM missionaries
of different races and cultures,
live and work together as brothers
to bring the Good News of Jesus Christ
wherever it is most needed.
 
We achieve our mission
when we facilitate
the encounter between Jesus Christ and the 'nations'.
Our mission includes
enabling people
to experience the coming of the Kingdom
proclaimed by Jesus Christ
in their God-given context.
 
The foundational assumptions with which we approach our mission are:
 
God's Plan of Love
We believe that God plans to reconcile the whole of Creation to Him, in Christ, through the Spirit. He calls us to proclaim
salvation as His great gift which liberates from oppression and disruption. Salvation is not merely of human persons, individually or
communally, but the entire world. Mission therefore also comprises sharing in God's care for the whole of creation. The goal of the
mission is the Kingdom of God of which the Church is the servant.
 
          Our Commitment to Frontier Situations
 We affirm that it is the specific charism of CICM to bring the Good News of Jesus Christ wherever it is most needed, e.g., in
frontier situations such as geographic areas where the Gospel is not known or lived, isolated areas where people feel abandoned, large
cities where the feeling of anonymity prevails, marginalized groups, refugees and displaced persons, people who live in extreme
poverty, young people who feel there is no future for them. Our direct involvement with these groups should be supported by a
prophetic presence in the world of communications, organizations that participate in the struggle for liberation, justice and peace
groups, organizations committed to safeguarding the created world, associations which seek to influence international decision-makers.
Our Commitment to Dialogue
We fully respect the freedom of people. "The Church proposes she imposes nothing' (RM, 39). We are called to encounter
people of all religions and convictions, and to establish a dialogue of life with them. As part of this commitment, we acquire adequate
knowledge of the language and the culture of the people who welcome us and make every effort to insert ourselves in their life
situation. Some among us nourish and enrich this common commitment by engaging in an in-depth interreligious dialogue.
Our Commitment to First Evangelization
           We are particularly grateful when people, through the action of the Spirit, open their hearts to the message of the Gospel and
express the desire to join the Church of Jesus Christ. We share with them the message of joy that transformed our own lives and invite
them to share with us their faith experience. We jointly convert ourselves to God and form dynamic communities that live and proclaim
the Gospel within the God-given context of the people. When these communities, in communion with the universal Church, reach
maturity and become a local Church assuming full responsibility for her mission in the world, we move on to other places where our
presence is most needed.
Our Commitment to World Solidarity
        We acknowledge with sorrow the growing gap between the Gospel vision of a new humanity of freedom, fellowship, and justice,
and the world where there is poverty, oppression, lack of freedom, inequality, injustice, violence, and hatred. This is not a mere
accident; it is a situation created by a powerful minority. We, therefore, participate in the struggle of the marginalized to restore their
dignity as responsible persons created in the image of God and called to fully participate in building a better world for all. As part of this
commitment, we seek to challenge the rich nations to adopt a more austere lifestyle, to abandon the old economic order based on
unlimited growth for the benefit of a few, and to commit themselves to a new model of global development based on global sharing.
Our Commitment to the Local Church
            We affirm that the mission of Jesus Christ in which we share is entrusted to the entire community of believers coming from all
cultures, races, and nationalities. As a missionary institute, we are a visible sign of the commitment of the whole Church to the mission
of Jesus Christ in the world, especially concerning those who do not belong to the Church. In dialogue and cooperation with the
leadership of the universal Church, we discern where our presence is most needed. We loyally cooperate with the leadership of the
local Churches while remaining faithful to our commitment to frontier situations. In doing so, we are a sign of solidarity among the local
Churches in their universal mission. As part of this commitment, we help the faithful of the Churches in which we are present to develop
a growing awareness of their missionary responsibility and gratefully welcome young people who in their turn hear the call of the Lord
and express the desire to join the institute.
Our Commitment to Community
           We believe that how we live and work together is important in fulfilling our mission. It is our task to foster with the Spirit dynamic
communities of praying and active believers. Since we cannot give what we are not, we live and work as much as possible in
intercultural evangelizing communities that foster values such as mutuality, interdependence, a simple lifestyle in solidarity with the
poor, conscious and respectful interaction with each other and the culture in which we live, common prayer nourished by and oriented
towards our mission.