Making Faith Alive Final

[EPIPHANY SCHOOL OF PEACE AND
GOODWILL-IFI LEARNING INSTITUTION]
July 17, 2016
Making Faith Alive: A

Theological and
Historical Expositions PREFACE
REV. JOSE D. FALOGME, JR. M.A.G.C., Ph.D.

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Preface
The book MAKING FAITH ALIVE: A THEOLOGICAL AND HISTORICAL

EXPOSITIONS is an attempt to delve into the basic understanding of the
Articles of Faith and Religion of Iglesia Filipina Independiente and at the same
time, contemplate on some of the controversial dogmas that confront church
members. The author tried to support such teachings with bible verses to let
readers and users appreciate its biblical meaning and easily apply such
precepts to everyday life situations.
May this simple book offer opportunity to readers to expand their horizon in the
field of religion that would redound to a more well-defined life. This also serves
as religious textbook in values education of IFI schools, catechetical
instruction in confirmation class and a textbook for basic theological training of
ordained ministry in the local church.
I am indebted to Ms. Sharon Famaran, Rochelle Fernando and Cathedral Staff

for having edited this piece of work and to the Diocesan office for having
published this for Diocesan use.
Rev. Jose D. Falogme, Jr. M.A.G.C , PhD.

Author
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Table of Content
Pages
Preface
Unit 1 TRADITION
Lesson 1: Basic Understanding of Tradition 1

Lesson 2: Factors Affecting the Retention of Tradition 6
Lesson 3: Tradition of Men 10
Lesson 4: Tradition that are biblically sanctioned 13
Lesson 5: Traditional Holy Week services 16
Lesson 6: Procession 17
Lesson 7: Palm Sunday 19
Lesson 8: Good Friday 20
Lesson 9: Easter Sunday 21
Lesson 10: Religious procession in the bible 23
UNIT 2 SACRAMENTS AND DOCTRINES
Lesson 11: Holy Unction 26

Lesson 12: Baptism 28
Lesson 13: Confirmation 33
Lesson 14: Idolatry 37
Lesson 15: Icon/Image 42
Lesson 16: The Saints 46
Lesson 17: Resurrection of the dead 50
Lesson 18: Prayers for the dead 54
Lesson 19: The Precious Cross 55
Lesson 20: Salvation 58
Lesson 21: Holy Scriptures 66
Lesson 22: The Creeds 74
Lesson 23: Penance 77
Lesson 24: Holy Eucharist 80
Lesson 25: Holy Orders 83
Lesson 26: Holy Matrimony 87
Lesson 27: Celibacy of clergy 93
Lesson 28: Church Altar 98
Lesson 29: Purity of Life 102
Lesson 30: Knowledge 106
Lesson 31: Blessed Virgin Mary 109
Lesson 32: Miracles 115
Bibliography
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UNIT 1: TRADITION
Lesson 1: Basic Understanding of Tradition
Intended Learning Outcomes
After this lesson, you should be able to:
1. Understand deeply how something becomes a tradition

2. Reflect on the importance of tradition to the family
Definition and Characteristics
Tradition is a belief or behavior passed down within a group or society with

symbolic meaning or special significance with origins in the past. Common
examples include holidays or impractical but socially meaningful clothes (like
lawyer wigs or military officer spurs). Traditions can persist and evolve for
thousands of years—the word "tradition" itself derives from the Latin tradere or
traderer literally meaning to transmit, to hand over, to give for safekeeping.
While it is commonly assumed that traditions have ancient history, many
traditions have been invented on purpose, whether that is political or cultural,
over short periods of time (Green, 1997). Furthermore, tradition is also defined
as a cultural continuity transmitted in the form of:
 Social attitudes- An acquired tendency to evaluate social things in a

specific way. It‘s characterized by positive or negative beliefs, feelings
and behaviors towards a particular entity. Social attitude has three main
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components: emotional, cognitive and behavioral. There are explicit

and implicit attitudes.
 Beliefs- A conscious mental act that involves arriving at a conclusion

about a proposition (and thus usually creating a belief). There may even
be beliefs which some people never consciously some think about —
but, to be a belief, there should at least be the possibility that it can
manifest.
 Principles- a moral rule or belief that helps you know what is right and
wrong and that influences your actions. In general, a principle is some
kind of basic truth that helps you with your life. "Be fair" is a principle
that guides (or should guide) most people and businesses. A politician
who tries to do the right thing rather than win votes is acting on
principle. A person who has principles is a good, decent person. On the
other hand, if you say someone has no principles, that means they're
dishonest, corrupt, or evil.
 Past experience - past experience determines our interpretations of

sensory stimulation and thus the actions engaged to select those
sensations.
Moreover, according to Handler and Innekin (1984), tradition is also seen in

the following
1. Rituals of social interaction. This can be traditional, with phrases

and gestures such as saying "thank you", sending birth
announcements, greeting cards, etc.
2. Larger concepts practiced by groups. These are family traditions

(Christmas) organizations (company's picnic) or societies, such
as the practice of national and public holidays.
3. Material objects. These are buildings, works of art or tools
4. Traditional music. Traditional values and others
With the above examples, we can say that tradition refers to specific values
and materials, etc. passed through generations (Green, 1997). All families
have traditions that are passed down from one generation to the next. In the
past, when the extended family all lived in one place, traditions were built into
the routines of daily life and kept alive by family elders. As family branches
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diverged and the elders died, the traditions often died with them. Normally,
with family members scattered around the country, families now have to work
hard to create and maintain their traditions. The O‘Neill family, for example,
holds reunions every three years for the entire clan—some 235 relatives who
live in the United States. For one family branch of the clan whose members
want to meet more regularly, there is also an annual weekend gathering every
summer, which nearly half the family attends. Typically, one person in the
family takes the initiative in organizing family events for fun and relaxation,
usually at the summer home of the grandparents or at a family camp. It was
through childhood experiences of those places, some say, that they first
developed the sense of belonging to something larger than their immediate
family. Not all traditions are formal practices or celebrations; some are
customary ways of doing things that go unquestioned.
Furthermore, tradition is another means by which the original revelation is

conveyed and mediated. Tradition goes before scripture, in the sense that:
 Stories and teachings of the founders were passed on by word of

mouth before they were written down and assumed a fixed form.
 When the scripture is not fully understood, and a whole body of
interpretation may evolve alongside the original scripture and may even
be written down.
Explaining the Learned Concepts

Activity 1
Direction: With your partner, answer emphatically the following questions
1. What makes something a tradition

2. Why family tradition is being preserved
Activity 2
Direction: Answer the following questions at home using the Bible as your
primary reference and have time of sharing ideas with your family.
1. Cite an example of a family tradition that at present your family has

been doing
2. Read the Bible and find a story where family tradition has been passed
by their forefathers
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Lesson 2: Factors affecting the retention of tradition
1. Evaluate the changes happening in our tradition

2. React on the specific factor that threatens the retention of tradition
3. Find out how church tradition is affected by a specific factor
In many countries, concerted attempts are being made to preserve traditions

that are at risk of being lost (Boyer, 1990). A number of factors can exacerbate
the loss of tradition such as:
a. Globalization . In this process tradition is assumed to have threatened

because a particular country is forced to have interaction and
integration among the people, companies, and governments. The
threat is somewhat can be felt on the environment, culture, political
systems, economic development and prosperity, and on human
physical well-being .Moreover, the threat to tradition is somewhat
more felt in poor countries primarily local enterprises, local cultures,
and common people. Through internet and mass media, globalization
had an impact on all societies. Example of this is the Yupik Eskimo
village with 350 people, a subsistence community in which the adults
still hunt and fish for survival. Much of the younger generation, which is
tied to the Internet and satellite television, is not interested in carrying
on the traditions of their elders. The language, traditions, and way of
life of this village are struggling to survive
(http://sciencenetlinks.com/lessons/influencing-cultures)
b. Assimilation . This process can also threaten the existing tradition of a

particular country or place because most of the time people will adapt
or adjust to the culture of a group or nation
(http://www.dictionary.com/browse/assimilation)
c. Marginalization . This will also threaten the existing tradition of

specific cultural groups due to their marginal importance, influence, or
power in the community
(http://www.dictionary.com/browse/marginalization?)
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d. Technology-According to the National Science Education Standards,

technology influences society through its products and processes.
Changes in technology are often accompanied by social, political, and
economic changes that can be beneficial or detrimental to individuals
and to society. But students need to be aware that technological
changes do not occur in a vacuum because social needs, attitudes,
and values influence the direction of technological development.
Undoubtedly mass media heralds modernizing innovation by
promoting alternative value system such as individualism. Along with
the mass media the advent of new information technologies or time
space compressing technologies are also reshaping the contours of
youth culture. In this connection, the significance of text culture of the
youth cannot be underestimated. Philippine is considered as the
texting capital of the world. (Gokongwei, 2001)
e. Modernization. In 1960, scholars from Japan, U.S.A. and other

countries gathered at Hakone in Kanagawa Prefecture, and held a
conference dealing with various aspects of modern Japan. At the
conference one of the topics was how to define modernization as such.
Prof. John W. Hall later pointed out seven characteristics as follows:
1. A comparatively high concentration of population in cities and

the increasingly urban-centeredness of the total society.
2. A relatively high degree of use of inanimate energy, the
widespread circulation of commodities, and the growth of
service facilities.
3. Extensive spatial interaction of members of a society and the
widespread participation of such members in economic and
political affairs.
4. Widespread literacy accompanied by the spread of secular,
and increasingly scientific, orientation of the individual to his
environment.
5. An extensive and penetrative network of mass
communication.
6. The existence of large-scale social institutions such as
government, business, industry and the increasingly
bureaucratic organization of such institutions.
7. Increased unification of large bodies of population under one
control (nations) and the growing interaction of such units
(international relations).
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Generally, it is said that man is a child of history, society and culture. Even if
modernization is necessary to improve human life, it will be indispensable for
Eastern nations to maintain their traditional cultures too. Traditional cultures
need neither to reject modernization nor to be absorbed in the streams of
modernization. These two must harmonize and complement each other. Now
is the time for each nation to seek its own individual and unique way of
modernization. (Naofusa, 1983)
In relation as to how people with different religious groups react on the factors
that might affect their traditional views Galland (2008) in his study found that
Catholics are more ―traditionalist‖ than the Protestants (see table below).
Protestants are often opposed to Catholics as being more liberal and leftist
(Gustfield, 1967)

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Activity 1
Group Works. Answer the questions and depend your ideas In class.
1. How does globalization affect tradition?

2. Why people in a particular area have to adopt the culture of other
groups?
3. Is it true that the poor are always victims of change in tradition?
Activity 2
Direction: With the same group, check the right column representing your
decisions about each statement in the first column and state your reactions or
comments on your decision.
Statements Agree Disagree Reasons/Reactions/

Comments
1. Globalization
preserves family
tradition
2. Catholic church has
high degree of
resistance to the
effect of technology to
its religious practices
3. Modernization
generally helps
preserve the tradition
of the church
4. The family should
preserve its tradition
LESSON 3: Tradition of Men

1. Familiarize with the bible verses that illustrate the tradition of men
2. Differentiate the tradition of men and tradition of God
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3. Know why there is church tradition and how it nurtures the faith of
believers
According to some theologians there is tradition that nullifies scriptures. The

scriptures hold warnings against any traditions, customs, precepts, or laws
that are in opposition to, contradictory to, that nullify (or do away with) God's
commands as written in the scriptural record. These customs, rituals, practices
are inventions and traditions of men -- alone, apart from God. So, man-made
traditions can deceive and spoil the believer. These traditions are categorized
as:
1. Tradition by Ideas (Worldly Philosophy) - This is about the teaching of
preachers who deceive people for money. Its money that corrupts their
minds and hearts. Some of these verses are:
a. 1 Peter 1:18-19, "Forasmuch as ye know that ye were not
redeemed with corruptible things, as silver and gold, from your
vain conversation received by tradition from your fathers; But
with the precious blood of Christ, as of a lamb without blemish
and without spot:"
b. Colossians 2:8 Beware lest any man spoil you through
philosophy and vain deceit, after the tradition of men, after the
rudiments of the world, and not after Christ.
2. Unacceptable Tradition - This is a kind of life full of hypocrisy
showing their adherence to cultural practice in the community in
disguise.
a. Unruly life. 2 Thessalonians 3:6 now we command you,
brethren, in the name of our Lord Jesus Christ that you keep
away from every brother who leads an unruly life and not
according to the tradition which you received from us. Some of
these are:
b. Maintaining Hygiene. Matthew 15:2-9 why do thy disciples
transgress the tradition of the elders? For they wash not their
hands when they eat bread but he answered and said unto them,
why do ye also transgress the commandment of God by your
tradition? Thus have ye made the commandment of God of none
effect by your tradition. Ye hypocrites, well did Isaias prophesy of
you, saying, this people draws nigh unto me with their mouth,
and honours me with their lips; but their heart is far from me. But
in vain they do worship me, teaching for doctrines the
commandments of men.
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c. Misbehaviour. 2Thessalonians 3:6 Now we command you,

brethren, in the name of our Lord Jesus Christ, that ye withdraw
yourselves from every brother that walked disorderly, and not
after the tradition [paradosis i.e. law or ordinance] which he
received of us. For yourselves know how ye ought to follow us:
for we behaved not ourselves disorderly among you;
d. Worship of other gods (earthly wealth) - Jeremiah 10:1-5
Hear the word that the Lord speaks to you, O house of Israel.
Thus says the Lord: ―Learn not the way of the nations, nor be
dismayed at the signs of the heavens because the nations are
dismayed at them, for the customs of the peoples are vanity. A
tree from the forest is cut down and worked with an axe by the
hands of a craftsman. They decorate it with silver and gold; they
fasten it with hammer and nails so that it cannot move. Their
idols are like scarecrows in a cucumber field, and they cannot
speak; they have to be carried, for they cannot walk. Do not be
afraid of them, for they cannot do evil, neither is it in them to do
well.‖
e. Justice rather than feasting - Amos 5:21-25 ―I hate, I despise
your feasts, and I take no delight in your solemn assemblies.
Even though you offer me your burnt offerings and grain
offerings, I will not accept them; and the peace offerings of your
fattened animals, I will not look upon them. Take away from me
the noise of your songs; to the melody of your harps I will not
listen. But let justice roll down like waters, and righteousness like
an ever-flowing stream.
f. Food rather than rest - Luke 6:1-11 On a Sabbath, while he
was going through the grain fields, his disciples plucked and ate
some heads of grain, rubbing them in their hands. But some of
the Pharisees said, ―Why are you doing what is not lawful to do
on the Sabbath?‖ And Jesus answered them, ―Have you not read
what David did when he was hungry, he and those who were
with him: how he entered the house of God and took and ate the
bread of the Presence, which is not lawful for any but the priests
to eat, and also gave it to those with him?‖ And he said to them,
―The Son of Man is lord of the Sabbath.‖
Activity 1
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Direction: Find your partner in class and answer these questions
1. What makes an idea a tradition?

2. Why Jesus allowed His disciples to work on Sabbath?
Activity 2
Direction: Read the texts cited above and evaluate carefully what is meant
by following words /statements used by Jesus Christ
1. Corruptible things
2. Rudiments of the world
3. Let justice roll down like flowing waters
4. Customs of people are vanity
Lesson 4: Traditions that are Biblically Sanctioned

1. Reflect on the kind of tradition that does not nullify the
teaching of God
2. Understand that the tradition of God is what is written in the
Bible
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These are traditions which are in accord with, and recorded in, scripture. The
Bible and tradition both teach that our convictions are not to be based upon
human wisdom but upon the power of God and His spirit which He gives to
those who obey Him.
a. Burial of the dead – This refers to the proper care of the dead.
John 19:40 so they took the body of Jesus and bound it in linen
wrappings with the spices, as is the burial custom of the Jews.
b. Man as the Head of the family- This refers to man as the head
of the family. 1Corinthians 11:1 be ye followers of me, even as I
also am of Christ. Now I praise you, brethren, that ye remember
me in all things, and keep the ordinances [paradosis i.e.
tradition], as I delivered them to you. But I would have you know,
that the head of every man is Christ; and the head of the woman
is the man; and the head of Christ is God.
c. Living in God’s Word (God’s Philosophy) as taught by
Apostles – This refers to the type of living that a Christian
should do , that in all things they should not live in violation of
what is written in the Bible. 2 Thessalonians 2:13 - But we are
bound to give thanks always to God for you, brethren beloved of
the Lord, because God hath from the beginning chosen you to
salvation through sanctification of the Spirit and belief of the
truth: Whereunto he called you by our gospel, to the obtaining of
the glory of our Lord Jesus Christ. Therefore, brethren, stand
fast, and hold the traditions [paradosis i.e. law or ordinance]
which ye have been taught, whether by word, or our epistle.
d. Emulating the Life of Jesus Christ and Apostles - This refers
to the kind of life full of sacrifices. A tradition that St. Paul was
trying to teaching to all followers of Christ. 1 Corinthians 11:1-2
is imitators of me, as I am of Christ. Now I commend you
because you remember me in everything and maintain the
traditions even as I delivered them to you. 2 Timothy 4:2-4
preach the word; be ready in season and out of season; reprove,
rebuke, and exhort, with complete patience and teaching. For the
time is coming when people will not endure sound teaching, but
having itching ears they will accumulate for themselves teachers
to suit their own passions, and will turn away from listening to the
truth and wander off into myths.
Tradition of Men is not dangerous if it does not nullify the tradition

(practices, principles, etc.) taught by God and by the apostles like what
the Pharisees did in their time. Mark 7:13 "Thus you nullify the word
of God by your tradition...‖. Later, when Jesus was tested by the
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Sadducees concerning the resurrection we read of His position on the

weight of the scriptures.
Activity 1
Direction: Check your stock knowledge. List down all the traditions that you
know and find out whether they violate God‘s tradition as stated in the Bible.
1. Tradition in politics
2. Tradition in the Church
3. Tradition in Social gatherings
4. Tradition at home
5. Tradition in school
Activity 2
Direction: With your classmates, show to him at least five (5) traditions at
home that you believe are acceptable in God‘s sight. Explain your reason.
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Lesson 5: Traditional Holy Week Services
1. Familiarize oneself with the different arguments over a particular

traditional practices in the church
2. Evaluate the importance of traditional practices to the
enrichment of one‘s faith
3. Discuss with teacher your personal point of view on a specific
religious activity or practice
The meaning of tradition in the bible is translated as paradosis: par-ad'-os-is from

a precept; specially, the Jewish traditionary law: --ordinance, tradition. The
Greek word "paradosis" may also be translated as "ordinances", "precept ", or
"law" rather than "tradition". Also we acknowledge the absence of any indication
that this automatically means "oral" transmission of a precept and determine
rightly that this may also include "written" transfer of tradition or law as well. The
tradition of men in the Bible where Jesus is against is characterized by
hypocrisy that denies the truth ―not giving heed to Jewish fables and
commandment of men, who turn from the truth ―(Tit. 1:14) which is Jesus Christ
Himself ―Jn. 14:6).
Most of these traditions of men were popularized by Pharisees ―for laying aside
the commandment of God, you hold the tradition of men, as the washing of pots
and cups; and many other such like things you do. And he said unto them, full
will you reject the commandment of God, that you may keep your own tradition
(Mark 7:8-9). Truly, these are the traditions that should be refuted because like
the Pharisees they taught to observe their tradition for their vested interest, to
make money out of their tradition. Thus, a tradition that speaks about being a
good follower of God or that enrich one‘s faith in Christ is not a ―false tradition or
a tradition of men (Falogme, 2008).
In Christianity, Roman Catholicism has assigned a high value to tradition as the

living voice of the church. However, Protestants have stressed the principle of
relying on the authority of the Bible alone, but because the Bible is read and
taught in the context of the church especially in the liturgy it is virtually impossible
to hear it without overtones or implications of traditional interpretation. Finally,
experience has become an important influence on theology, especially in modern
times.
Theologians tend to draw more and more interpretations of the Bible on present
experience, either personal or that of the community (this is simply called
contextualization ―based on real situation‖). The theologian searches for the
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meaning of God not only in religious experiences such as mysticism and

conversion, but also in the general cultural, social and political experience of the
time. Incidentally, tradition has created confusions among Christians. Oftentimes
wherever you go, there are disputes regarding the issue of tradition.
Many fundamentalists or literalists claimed that traditions are doctrines of men

and not of Christ. This might be true if the tradition being adopted or practiced is
characterized by corruption, carnality, killing and others but it enriches the true
faith in Christ characterized by love, generosity, forgiveness, worship, etc. or
nothing can be found idolatrous is not considered a tradition of men. (Falogme,
2008). Some of the traditions in the church that some denominations are
questioning are discussed.
Lesson 6: Procession
1. Know the reason why there is procession in the church

2. Explain the importance of procession to the faith of believers
Procession (French procession via Middle English, derived from Latin,

processio, from procedere, to go forth, advance, proceed) is an organized body
of people walking in a formal or ceremonial manner. Processions have in all
peoples and at all times been a natural form of public celebration, as forming an
orderly and impressive ceremony. Religious and triumphal processions are
abundantly illustrated by ancient monuments, e.g. the religious processions of
Egypt.
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After the ascendency of Christianity in the Roman Empire, the consular

processions in Constantinople retained their religious character only after
Theodosius. The processions become a religious event, replete with icons,
crosses, and banners. There is also mention of a procession accompanied by
hymns, organized at Constantinople by St John Chrysostom (c. 390-400). The
cross was carried at the head of the procession and often the gospel and the
relics of the saint were carried. From the time of the emperor Constantine I these
processions were of great magnificence (Addis and Arnold, 1893).
Some liturgists maintain that the early Church in its processions followed Old
Testament precedents, quoting such cases as the procession of the ark round
the walls of Jericho, the procession of David with the ark, the processions of
thanksgiving on the return from captivity.
Procession is always a part of the services during holy week. Holy Week marks
the final week of the season of Lent and it recounts the final days of Christ‘s life,
as well as his death, burial, and resurrection. In the early developments of this
tradition, Good Friday and Holy Saturday were the first to be designated as holy
days. Holy Week was first mentioned by Irenaeus near the end of the 2 nd century,
though Eusebius believed it dated back to apostolic times. In fact, some
Christians kept an absolute fast during the entire week. Today, Holy Week
begins with Palm Sunday and concludes with the celebration of Jesus Christ‘s
Resurrection. (Cowie and Gummer, 1974).
With this historical sketch, Holy week procession in particular, is not a ―false
tradition or a tradition of men ―because it helps faithful members understand the
historical facts of salvation. This is of course a result of variety of family religious
affiliation. Frequent changes of location can result a sense of impermanence or
instability. This is particularly true of a move from town to city, which often results
in the loss of stable community structure because once exposed to some
religious practices and dogmas, there is a tendency that they are hypnotized of
its uniqueness. Social uprooting can lead to religious uprooting because religious
affiliation is closely related to social ties or ―barkadahan (Falogme, 2018 )‖ that is
why the primary purpose of Holy Week is somewhat questioned.
The attack to the religious insignificance of Holy Week procession influences

other people to forget what they are. One should open their minds that the
appearing of many denominations from all parts of the earth is a product of
dissatisfaction of people from the behavior of members, immorality of church.
The truth of the matter is that tradition or religious practices have nothing to do
with the people‘s option of denomination but mostly of personal matter.
Nowadays, religious tradition or practices is affected by modernization. Religion
has been able to adapt to modernity by accommodating the diversity of
contemporary culture. Many religious traditions have broadened the concept of
God to allow for the coexistence of various faiths and follow what they want.
Many groups have benefited from the use of electronic media and networking,
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and some have developed religious functions for the Internet including electronic
prayer groups. Modern marketing techniques have been employed to increase
membership. Many churches incorporate the latest kinds of support groups,
counseling techniques, and popular music. Altogether are elements of tradition.
Thus, whether that religious practices and system are traced back from Spanish
time like Holy Week procession or scientifically - motivated one, unless it is done
to intensify one‘s faith in Christ is nothing but a true tradition of men which is
always characterized by “the making of money for personal use. (Falogme,
2008)”
Lesson 7: Palm Sunday
1. Appreciate the contribution of procession during Palm Sunday

2. Emphatize in the reason why people join in the procession during Palm
Sunday
The sixth and last Sunday of Lent, this day marks the beginning of Holy Week
and commemorates Christ‘s triumphant entry into Jerusalem. It is named for the
palm branches that were spread on the road to mark Christ‘s arrival (Matthew
21:7-9). Christians have commemorated the events of that day since the 4th
century, though the earliest mention of ―Palm Sunday‖ did not appear until the 7 th
century, nor was any formal service of celebration documented until the 9th
century.
In the middle Ages, Christians carried palm fronds from one church to another,
and their procession was frequently accompanied by a Gospel book, a crucifix, or
a carved figure of Jesus seated upon a wooden donkey. Once the procession
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reached its destination, the palms were blessed and distributed. This ritual
eventually developed into a service that is similar to Catholic Mass; however, the
Catholic Church eventually simplified the tradition into what we know today. It
was not until relatively recently that Protestant churches adopted their own Palm
Sunday ceremonies. Today, Palm Sunday is marked by the ceremonial ―blessing
of the palms.‖ The palms are then carried in a procession as symbols of Christ‘s
victory and protection. It is also worth noting that the Palm Sunday fronds are
later burned, and their ashes are used the following year on Ash Wednesday
(Elwell, 2001)
Lesson 8: Good Friday
1. Discuss the importance of good Friday in the context of holy week

celebration
2. Internalize the contribution of good Friday to growth of the church
Good Friday is formally known as the ―Friday of the passion and death of the
Lord,‖ this day marks the crucifixion of Jesus Christ. It is a day of sorrow and
mourning. The name ―Good Friday‖ is rather paradoxical given the dark tone
of the day and the terrible events that it commemorates. The origin is actually
rather unclear. Some scholars maintain that it derives from the phrase ―God
Friday‖(Herbermann et al, 1913).
In early Christian writings, Good Friday was known as ―Paschal Day,‖ ―The
Day of Preparations,‖ ―The Day of our Lord‘s Passion,‖ and ―Long Friday.‖
The term ―Long Friday‖ probably derived from the long fasts and services that
marked the day. Some of these names appear as early as the 2 nd century,
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and it was in the year 321 that Emperor Constantine decreed Good Friday as
a day of rest. Today, Christians observe Good Friday with somber services
that reflect on Christ‘s final hours and the Stations of the Cross. On this day,
Christians often veil the cross in black.
Lesson 9: Easter Sunday
After this lesson, you should be able to
1. Affirm the biblical mandate of Easter Sunday to Christian faith

2. Memorize biblical passages supporting Easter Sunday
This day marks the annual celebration of the resurrection of Jesus Christ. The
word ―Easter‖ is ―thought to derive from the name of an obscure Germanic
goddess of spring, Eastre (a view popularized by the English monk Bede), or
more likely, from an old German root for dawn or east (the time and place of
the rising sun). At an early date and for obscure reasons, these Germanic
words came to translate the Greek pascha (from the Heb. pesah), the biblical
word for the Paschal (Passover) feast.‖ (Elwell, 2001).
In the year 325, the Council of Nicaea decided to celebrate Easter on the
Sunday nearest to the calculated anniversary of the Resurrection, which is
determined by the first full moon after the spring equinox (March 21).
Historically, Easter has also been associated with baptism. The immersion
into and re-emerging from the baptismal waters signifies the death and
Resurrection of Christ, so Easter became a festival of both the Resurrection
of Christ and the baptism of new believers (Cowie and John Gummer, 1974 ).
Today, Easter is the most joyous occasion in the Christian calendar. It is the
climax of the Holy Week journey, during which time Christians have
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remembered the difficult steps of Christ and mourned them. It is against the
darkness of Holy Week that Easter Day is especially bright. The black veil of
the cross is lifted, and Christians celebrate with hymns such as ―Lift High the
Cross.‖
Activity 1
Direction: Individual work. Explore the following concepts through

interviews of your relatives or friends whom you believe have enough
knowledge on it.
1. Palm Sunday
2. Good Friday
3. Easter Sunday
4. Protestants
5. Roman Catholic
6. Tradition
Activity 2
Direction: With the same group, check the right column representing your
decisions about each statement in the first column and state your reactions or
comments on your decision.
Statements Agree Disagree Reasons/Reactions/

Comments
1. Holy Week helps you enrich
your faith in Christ Jesus
2. Palm Sunday is a
procession initiated and led
by Jesus Himself
3. People should not go to
parties during Good Friday
4. Every member of the family
should attend the Holy
Week procession specially
Easter Sunday
Lesson 10: Religious Procession in the Bible

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1. To clear the issue that religious procession in the church is

unbiblical
2. To familiarize with the biblical texts that support religious
procession in the church
3. Assess how far is the practice of religious procession in the
church contributes to the faith of people to the living God
Procession is a sacred function in which clergy and people parade from one
place to another. They may be held within a church, between churches, or
outside a church or shrine. Processions are public act of homage to God, to
give honor to him or his saints, and to ask pardon for sins committed. Their
practices go back to Old Testament times to express the faith of the people,
as distinct from the worship of a single individual, and of a people who
symbolize their co-operative action, as distinct from merely their common
expression of faith. There were processions done in the Old Testament,
some of them are:
1. Festal Procession [i.e., procession during feasts] in the Bible.
a. Psalm 118:27 -The LORD is God, and he has made his light shine
upon us. With boughs in hand, join in the festal procession up to
the horns of the altar.
b. Psalm 118:27. Bind the festal PROCESSION with BRANCHES, up

to the horns of the Altar.‖ Procession going to the Altar, and the
people carrying branches.
2. Processions to the Sanctuary of the Altar in the Bible- the People of

God are joining the Processions.
a. Psalm 68:24-27 - Your procession has come into view, O God, the
procession of my God and King into the sanctuary. In front are the
singers, after them the musicians; with them are the maidens
playing tambourines. Praise God in the great congregation; praise
the LORD in the assembly of Israel. There is the little tribe of
Benjamin, leading them, there the great throng of Judah's princes,
and there the princes of Zebulon and of Naphtali.
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This is a beautiful Biblical foundation of processions. People in

great number, families from various tribes or barangays, the
leaders of the people are present. With musicians, singers and
maidens... That is how the People of God in the Old Testament
were doing Processions and that practice is preserved by
Christians until now. That is an act pleasing to God. And that is the
reason many of the passages are in prophetic books because the
passages are prophecies about the future of the Kingdom of the
Messiah. That there will still be processions.
3. The Image-Bearing Ark of the Covenant is the one being carried in

Procession.
a. 1 Kings 8:1-10 – Then King Solomon summoned into his presence

at Jerusalem the elders of Israel, all the heads of the tribes and the
chiefs of the Israelite families, to bring up the ark of the LORD's
covenant from Zion, the City of David. All the men of Israel came
together to King Solomon at the time of the festival in the month of
Ethanim, the seventh month. When all the elders of Israel had
arrived, the priests took up the ark, and they brought up the ark of
the LORD and the Tent of Meeting and all the sacred furnishings in
it. The priests and Levites carried them up, and King Solomon and
the entire assembly of Israel that had gathered about him were
before the ark, sacrificing so many sheep and cattle that they could
not be recorded or counted. The priests then brought the ark of the
LORD's covenant to its place in the inner sanctuary of the temple,
the Most Holy Place, and put it beneath the wings of the cherubim.
The cherubim spread their wings over the place of the ark and
overshadowed the ark and its carrying poles.
These poles were so long that their ends could be seen from the
Holy Place in front of the inner sanctuary, but not from outside the
Holy Place; and they are still there today. There was nothing in the
ark except the two stone tablets that Moses had placed in it at
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Horeb, where the LORD made a covenant with the Israelites after
they came out of Egypt. When the priests withdrew from the Holy
Place, the cloud filled the temple of the LORD. The Ark of the
Covenant with its Statues of two Cherubim was carried by the
people of Israel with loud music, shouts of joy, dancing and merry-
making.
b. 1 Chronicles 15:28-29 So all Israel brought up the ark of the

covenant of the LORD with shouts, with the sounding of rams'
horns and trumpets, and of cymbals, and the playing of lyres and
harps. As the ark of the covenant of the LORD was entering the
City of David, Michal daughter of Saul watched from a window. And
when she saw King David dancing and celebrating, she despised
him in her heart.
c. 2 Corinthians 2:14 But thanks be to God, who always leads us in

triumphal procession in Christ and through us spreads everywhere
the fragrance of the knowledge of him.
d. Matthew 21:9 Jesus was in the center of the procession, and the
people all around him were shouting, ―Praise God for the Son of
David! Blessings on the one who comes in the name of the LORD!
Praise God in highest heaven!‖
e. Mark 11:9 Jesus was in the center of the procession, and the
people all around him were shouting, ―Praise God! Blessings on the
one who comes in the name of the LORD!
If procession is unbiblical how come Jesus was at the center of it? The
Lord Jesus did it and God Himself promoted it. It is never disallowed by God,
Jesus or the Apostles (Arganiosa, 2009). Procession is an act of WORSHIP OF
GOD. It is a Biblical manner of honoring God and worshipping him as a
congregation or assembly of believers. The singing and shouting and the great
celebration are not displeasing to God but part of the worship.
Activity 1
Direction: Individual work. Fill out the missing words in the text
1. Psalm 118:27 -The LORD is God, and he has made his

____________upon us. With boughs in hand, join in the festal
procession up to ______________
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2. Psalm 118:27. Bind the festal PROCESSION with _________

up to the horns of the Altar.‖ Procession going to the Altar,
____________ people carrying branches.
3. 2 Corinthians 2:14 But thanks be to God, who always
___________ us in triumphal _______________ and through us
spreads everywhere the fragrance of the knowledge of him.
4. Matthew 21:9 Jesus was in the center of the procession, and
the people all around him were _____________, ―Praise God
for the Son of David! Blessings on the one who comes in the
name of the LORD! Praise _______________!‖
Activity 2
Direction: Pair Work. Open the Bible and find the verses where the word
Cherubim is written and discuss with your partner why God allowed the people of
Israel include their images on the making of the Ark of Covenant
UNIT II: Sacraments
Lesson 11: Holy Unction
1. Understand the historical bases of Holy Unction

2. Discuss the biblical bases of Holy Unction
3. Discuss the actual practice of Holy Unction in the local church
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Holy Unction is defined as the anointing of the sick with oil and prayer. If
necessary, the patients will receive the remission of sins, the strengthening of his
soul, and if it is God‘s will, restoration to health. (IFI - DFAR)
The mystery of holy unction provides both physical and spiritual healing with
holy oil blessed by the Holy Spirit. It is most commonly celebrated during Holy
Week on Holy Wednesday evening, but private services are also common.
Everyone in the parish in good ecclesiastical standing may be anointed with the
holy oil for the healing of spiritual and bodily ills.
Holy unction is a mystery of great comfort to the faithful. It provides uplifting and
asks for patience to accept the will of God whatever the physical outcome.
Again, the exposition suggests that healing takes place through the faith of both
the healer and patients and oil is treated here as a sacrament of God‘s power
and therefore should not be taken as the sole element of healing. It is also
emphasized here that in the early church, ―elders‖ (matured in Christ) should also
perform the healing activity in addition to that of the ordained ones. Here are the
biblical passages for this sacrament.
1. James 5:14-15―Is any among you sick? Let him call for the elders of the
church, and let them pray over him, anointing him with oil in the name of the
Lord (James 5:14), and the prayer of faith will save the sick, and the Lord will
raise him up. And if he has committed sins, he will be forgiven. This verse
attests that the oil carries God's grace both to renew the body and to cleanse
the spirit. The service follows the apostolic tradition mentioned in the New
Testament: "...let him call for the elders of the church, and let them pray over
him, anointing him with oil in the name of the Lord; and the prayer of faith will
save the sick man, and the Lord will raise him up; and if he has committed
sins, he will be forgiven" The use of oil is part of the tradition in the time of
Jesus.
2. Mark 6:13 - The Gospel of Mark also recorded the use of unction ―and they
anointed with oil many that were sick and healed them
3. Mark 16:18 ―they shall lay hands on the sick, and they shall recover‖
4. Lev. 14:28-29 ―and the priest shall put of the oil that is in his hand upon the tip
of the right ear of him that is to be cleansed, and upon the great toe of his
right foot...and the rest of the oil that is in the priest‘s hand he shall put upon
the head of him that is to be cleansed, to make an atonement for him before
the Lord‖
Activity 1
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Direction: Individual work. Use the following words in a sentence
1. Anoint, anointing
2. Cleanse, cleansing
3. Atone, atonement
4. Recover, recovery
5. Heal, healing
6. Forgive, forgiveness
Activity 2
Direction: Group work. With your classmates answer this question. Why oil is
being used in Holy Unction?
Lev. 14:28-29 ―and the priest shall put of the oil that is in his hand upon
the tip of the right ear of him that is to be cleansed, and upon the great toe
of his right foot...and the rest of the oil that is in the priest‘s hand he shall
put upon the head of him that is to be cleansed, to make an atonement for
him before the Lord‖
Lesson 12: Baptism
1. Understand baptism in the context of IFI teaching

2. Know the history of baptism
3. Familiarize with the different view on baptism
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Baptism is necessary for salvation. It signifies and confers grace cleansing from
original sin as well as actual sin previously committed. It affects our entrance into
the church of God. It is administered with water in the Name of the Father and of
the Son and of the Holy Spirit. (IFI - DFAR)
Baptism (from the Greek noun βάπτισμα baptisma; see below) is a Christian
sacrament of admission and adoption, almost invariably with the use of water,
into the Christian Church generally. The canonical Gospels report that Jesus was
baptized—a historical event to which a high degree of certainty can be assigned.
(Powell, 2005). Baptism has been called a holy sacrament and an ordinance of
Jesus Christ. In some denominations, baptism is also called christening, (Faelli,
2006).
The usual form of baptism among the earliest Christians was for the candidate to
be immersed, either totally (submerged completely under the water) or partially
(standing or kneeling in water while water was poured on him or her). While John
the Baptist's use of a deep river for his baptism suggests immersion (France,
2007). Pictorial and archaeological evidence of Christian baptism from the 3rd
century onward indicates that a normal form was to have the candidate stand in
water while water was poured over the upper body. (McGuckin, 2004). Other
common forms of baptism now in use include pouring water three times on the
forehead, a method called affusion.
Historically, the most debatable in the sacrament of baptism is infant baptism.

Scholars disagree on the date when infant baptism was first practiced. Some
believe that 1st-century Christians did not practice it due to lack of explicit
evidence ( Grenz, 2001 ) except their understanding of some biblical references
to individuals "and [her] household" being baptized (Acts 16:15, Acts 16:31-33,
1 Corinthians 1:16) as well as "the promise to you and your children" (Acts 2:39)
as including small children and infants.
The earliest extra-biblical directions for baptism, which occur in the Didache (c.
100), are taken to be about baptism of adults, since they require fasting by the
person to be baptized. However, young children as "children of God" may
indicate that Christians customarily baptized infants too. The earliest reference to
infant baptism was by Irenaeus (c. 130–202) in his work Against Heresies
(Walker, 1919). Irenaeus speaks of children and infants being "born again to
God." The Apostolic Tradition, sometimes attributed to Hippolytus of Rome (died
235), describes how to perform the ceremony of baptism; it states that children
were baptized first, and if any of them could not answer for themselves, their
parents or someone else from their family was to answer for them. (The Apostolic
Tradition of Hippolytus of Rome 21.4-5).
From at least the 3rd century onward Christians baptized infants as standard
practice, although some preferred to postpone baptism until late in life, so as to
ensure forgiveness for all their preceding sins.
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Infant baptism is seen as showing very clearly that salvation is an unmerited

favor from God, not the fruit of human effort. "Born with a fallen human nature
and tainted by original sin, children also have need of the new birth in Baptism to
be freed from the power of darkness and brought into the realm of the freedom of
the children of God, to which all men are called . . . The Church and the parents
would deny a child the priceless grace of becoming a child of God were they not
to confer Baptism shortly after birth".
Lutherans practice infant baptism because they believe that God mandates it
through the instruction of Jesus Christ. Some of the biblical exegesis is stated
hereon.
Household baptisms sanctions infant baptism
1. No age limit- Matthew 28:19- "Go and make disciples of all nations, baptizing
them in the name of the Father and of the Son and of the Holy Spirit", in
which Jesus does not set any age limit: The command is general. It includes
infants, women, men, and teenagers, even though none of these groups is
specifically named.
2. General application -Mark 10:13–15, Mark 16:16, John 3:3–7 and each of
these groups is included in "all nations."
3. Household baptism- of Lydia, Crispus, and Stephanas are mentioned by
name. Why would a whole household be baptized just because the head of
the house had faith? Shouldn‘t they baptize each member of the family as
they come to individual faith? Household baptism implies that the rules for
membership in Abraham's covenant have continued into the New Testament,
the main difference is the sign of the covenant. According to the Book of
Acts, "Peter replied, 'Repent and be baptized, every one of you, in the name
of Jesus Christ for the forgiveness of your sins. And you will receive the gift of
the Holy Spirit.
Reasons behind Infant baptism
1. Baptism is a means of grace. Titus 3:5- For them baptism is a "means of
grace" through which God creates and strengthens "saving faith" as the
"washing of regeneration" (Titus 3:5, John 3:3-7 ) in which infants and
adults are reborn "baptismal regeneration". Since the creation of faith is
exclusively God's work, it does not depend on the actions of the one
baptized, whether infant or adult. Even though baptized infants cannot
articulate that faith, Lutherans believe that it is present all the same.
Because it is faith alone that receives these divine gifts, Lutherans confess
that baptism "works forgiveness of sins, delivers from death and the devil,
and gives eternal salvation to all who believe this, as the words and
promises of God declare". In the special section on infant baptism in his
Large Catechism Luther argues that infant baptism is God-pleasing
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because persons so baptized were reborn and sanctified by the Holy

Spirit.
2. Infants are born sinful. Psalm 51:5 -Lutherans believe that babies are
conceived and born sinful and therefore need to be born again to enter the
kingdom of heaven (John 3:5-6).
3. Experience rebirth. Titus 3:4-7- Through Baptism the Holy Spirit works
rebirth, creates faith in them, and saves them (1 Peter 3:21). Although
some deny the possibility of infant faith, the Bible clearly teaches that
babies can believe (Mark 9:42, Luke 18:15-17).
4. God’s promise is for all- Acts 2:38–39. The promise is for you and your
children and for all who are far off—for all whom the Lord our God will
call.'" The United Methodist Church argues that the phrase "every one of
you" recalls the use of the same phrase in Deuteronomy 29:10–12, where
there is explicit mention of the "little ones" present; and it takes the phrase
"and your children" to mean that Peter included children in the covenant
community.
Purposes of baptism
1. Sign of God’s coming rule- (Matthew 28: 19) as the sign of God‘s
coming rule baptism became the Christian rite of initiation (Acts 2:38).
2. Remission of sins - baptism of John, Christian baptism is “for the
remission of sins”.
3. Participation in the death and resurrection of Christ (Romans 6: 3 -
11).
4. Bestowal of gifts -It is also the sacramental means by which converts
receive the various gifts of the Holy Spirit (Acts 19: 5 - 6; I Corinthians
12). Thus, in the early church, baptism was often called illumination. It
came to be regarded also as the renunciation of the world, the flesh,
and the evil, and as the act of joining the community of the New
Covenant.
Falogme (2008) asserted that baptizing the infant or a child is actually a

decision of the parents which the church respects because the church
believe that they themselves, the priest and godfathers and godmothers are
the three witnesses which the word of God is established ―take with thee one
or two more, that in the mouth of two or three witnesses every word may be
established‖ (Matthew 18: 6). More so, infant or child baptism does not end
on the baptism per se “Go therefore and make disciples of all nations,
baptizing them in the name of the Father, and of the Son and of the Holy
Spirit, teaching them to observe all things that I have commanded… Matt
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28:18-20) … As a result, the infant who received the remission of original sin
through baptism should be taught for them to observe or keep all things that
Christ has taught in preparation to his confirmation upon reaching the age of
maturity preferably twelve years old through the bishop‘s imposition of hands,
anointing and prayer (Falogme, 2008).
During baptism wherein the child is brought to the church for baptism into
―the life of God,‖ the church is used by the Holy Spirit, who presents God-
parents, friends, worshipers and celebrants in bringing the child to the altar of
baptism, and thereby to the regenerating presence of the Holy Spirit. The
family in its essence is itself a ―means of grace," as sacramental gifts‖ and
not just social units or blood relatives. Baptized infants or children should be
cared of. They should be trained in the rudiments of Faith and lead
intentionally into conscious awareness of their privileged and blessed status
before God (following strictly Matt.28:18-20 catechetical instructions).
The ―principle of grace‖ which was ―infused‖ by the spirit through the water as
a divine potentiality in the infant was to be built on trough the subsequent and
ongoing ministry of the church and Christian parents. God wants the children
to ―experience‖ divine presence and feel God‘s holiness in their lives. The
practice of baptizing infant is a sacrament signifying strong dependence on
God‘s grace, and a reminder to all of us ant to the parents, godparents and
relatives that each of us has mutual responsibility for one another‘s spiritual
flourishing through the help of God Himself. Anyway, baptizing, the infant or
a child is just an option of the parents (Falogme, 2008). The church however
is baptizing all ages by using all forms such as sprinkling, pouring and
immersion.
Activity 1
Direction: Individual work. Answer the following questions and present your output
in class
1. Who baptized you?

2. When were you baptized?
3. What is your understanding of your baptism?
Activity 2
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Direction: With the same group, check your understanding on these concepts
1. Remission of sins
2. Participation in the death and resurrection of Christ
Lesson 13: Confirmation
1. Understand why confirmation is necessary to Christian life

2. Explain the verses that support confirmation
3. Appreciate the importance of confirmation in the church
Confirmation, whereby, through the imposition of the Bishop‘s hands, anointing and
prayer, baptized Christians are strengthened by the gifts of the Holy Spirit and
confirmed in the Faith (IFI-DFAR)
Confirmation is the completion or perfection of the sacrament of baptism. Baptism is

simply and absolutely necessary, and confirmation is necessary insofar as it
―perfects baptism‖. But this is, without exception, suited to all; because as nature
intends that all her children should grow up and attain full maturity, (from The
Catechism of the Council of Trent). It must be explained to the faithful that the
reception of the sacrament of Confirmation is necessary for the completion of
baptismal grace. For ‗by the sacrament of Confirmation, [the baptized] are more
perfectly bound to the Church and are enriched with a special strength of the Holy
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Spirit. Hence they are, as true witnesses of Christ, more strictly obliged to spread
and defend the faith by word and deed‘
The relation between baptism and confirmation can most easily be grasped through
the following analogy: As in birth a man is born and is truly a man, yet still needs to
grow to adulthood and become perfect in his humanity; so too, we may say that, in
baptism, a man is born in Christ and truly receives the Holy Spirit, yet it is necessary
for him to grow to full maturity in the Lord and to come to perfection in the graces
which were bestowed in baptism. This coming to full spiritual maturity is
accomplished through the sacrament of confirmation – this is that which
confirmation gives and which baptism only begins. (Erlenbush, 2011)
Furthermore, Confirmation is seen as the sealing of the covenant created in Holy

Baptism. Confirmation also bestows full membership in a local congregation upon
the recipient. Confirmation "renders the bond with the Church more perfect",
because, while a baptized person is already a member, "reception of the sacrament
of Confirmation is necessary for the completion of baptismal grace". For some other
Christians the ceremony of Confirmation is a matter not of "being confirmed" but of
"confirming" the baptismal vows taken on one's behalf when an infant. This is the
essential significance of the Lutheran non-sacramental ceremony called in German
"Konfirmation"
The Anglican Book of Common Prayer requires that all who are to be confirmed
should first know and understand the following:
1. The Creed, the Lord's Prayer, and
2. The Ten Commandments, and
3. Be able to answer the other questions in the Church Catechism.
Confirmation deepens our baptismal life that calls us to be missionary witnesses of
Jesus Christ in our families, neighborhoods, society, and the world. Through
Confirmation, our personal relationship with Christ is strengthened. We receive the
message of faith in a deeper and more intensive manner with great emphasis given
to the person of Jesus Christ, who asked the Father to give the Holy Spirit to the
Church for building up the community in loving service. Confirmed Christians walk
with the seven gifts of the Holy Spirit such as:
a. Gift of Wisdom- It enables us to see the world from God‘s viewpoint,
which can help us come to grasp the purpose and plan of God. It grants
us the long-range view of history, examining the present in the light of the
past and the mystery of the future. It saves us from the illusion that the
spirit of the times is our only guide.
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b. Gift of knowledge- It directs us to a contemplation, or thoughtful

reflection, of the mystery of God—Father, Son, and Holy Spirit—as well
as of the mysteries of the Catholic faith. We are drawn to meditative
prayer, where we allow God to lead us while we rest patiently in the divine
presence.
c. Gift of understanding - It stimulates us to work on knowing ourselves as
part of our growth in knowing God. It is what St. Augustine meant when
he prayed, ―That I may know you, may I know myself.‖ When the Spirit
pours fortitude or courage into our hearts, we can trust that we will be
prepared to stand up for Christ and the Gospel when challenged.
d. Gift of counsel or right judgment – It helps us sense the quiet teaching
that the Spirit gives us about our moral lives and the training of our
consciences.
e. Gift of piety or reverence- It guides us to respect the Father who
created us, for Jesus who saved us, and for the Spirit who is sanctifying
us. We learn reverence for God and people from our parents and others
who train us in virtue. The Spirit fills us with this gift at liturgy, which is a
masterful school of reverence, as well as through popular devotions and
piety.
f. Gift of fear of the Lord or wonder and awe in God’s presence- It
helps us infuse honesty into our relationship with God, a frankness that
places us in awe before the majesty of God. Yet the gift also imparts an
attitude of grateful wonder that God loves us and that we can share in his
life. (United States Catholic Catechism for Adults, 2006)
Confirmation enables those who have been baptized as infants, when they are of
age and the most appropriate age is 12 years old (Falogme, 2008) because it is the
age of reason, before the church, to take upon them and confirm the promises
made on their behalf by their godparents. When we are responsive to the grace of
Confirmation and the seven gifts of the Holy Spirit, we begin to bear the fruits of the
Spirit. The tradition of the Church names twelve fruits of the Holy Spirit: love, joy,
peace, patience, kindness, goodness, generosity, gentleness, faithfulness,
modesty, self-control, and chastity (Gal 5:22).
Biblical Support for Confirmation
1. Full outpouring of the Holy Spirit- Acts of the Apostles 8:5-8,14-

17They sent them Peter and John, who went down and prayed for them,
that they might receive the Holy Spirit, for it had not yet fallen upon any of
them; they had only been baptized in the name of the Lord Jesus. After
having been baptized by St. Philip (the deacon, not the apostle), the
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Christians of Samaria still had need of the full outpouring of the Holy Spirit
which is given through the sacrament of confirmation. To this end, it was
fitting that the apostles in Jerusalem sent Sts. Peter and John (apostles)
to bestow the Holy Spirit through the laying on of hands. In this event, we
see both that confirmation is a sacrament distinct from baptism and that it
is most necessary in the life of the Church and of the individual believer
2. Bestowal of the Holy Spirit- John 20:22 -And when he had said this, he
breathed on them and said to them, ―Receive the Holy Spirit.
3. Laying of Hands- 2 Timothy 1:6 -For this reason I remind you to fan into
flame the gift of God, which is in you through the laying on of my hands.
Acts 8:14-17 -Now when the apostles at Jerusalem heard that Samaria
had received the word of God, they sent to them Peter and John, who
came down and prayed for them that they might receive the Holy Spirit,
for he had not yet fallen on any of them, but they had only been baptized
in the name of the Lord Jesus. Then they laid their hands on them and
they received the Holy Spirit.
4. Fruits of the Holy Spirit -Galatians 5:22But the fruit of the Spirit is love,
joy, peace, patience, kindness, goodness, faithfulness
5. Seven Gifts of the Holy Spirit- The Holy Spirit bestows seven gifts—
wisdom, understanding, knowledge, fortitude, counsel, piety, and fear of
the Lord—to assist us in our mission and witness. The impact of these
gifts accompanies us in the various stages of our spiritual development.
6. Filling of the Holy Spirit- Acts 2:1-4- When the day of Pentecost arrived,
they were all together in one place. And suddenly there came from
heaven a sound like a mighty rushing wind, and it filled the entire house
where they were sitting. And divided tongues as of fire appeared to them
and rested on each one of them. And they were all filled with the Holy
Spirit and began to speak in other tongues as the Spirit gave them
utterance.
Activity 1
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1. John 20:22 -And when he had said this, he breathed on them and
said to them, ―_____________________.
2. 2 Timothy 1:6 -For this reason I remind you to fan
into______________, which is in you through the laying on of my
hands. Acts 8:14-17 -Now when the apostles at Jerusalem heard
that Samaria had received the word of God, they sent to them
____________, who came down and prayed for them that they
might receive the _______________ , for he had not yet fallen on
any of them, but they had only been baptized in the name of the
Lord Jesus. Then they laid their hands on them and they received
the Holy Spirit.
3. Galatians 5:22 But the _______________ is love, joy, peace,
patience, kindness, goodness, faithfulness
4. Acts 2:1-4- When they ______________ arrived; they were all
together in one place. And suddenly there came from heaven a
sound like a mighty rushing wind, and it filled the entire house
where they were sitting. And divided ______________appeared to
them and rested on each one of them. And they were all filled with
the _________________and began to speak in other tongues as
the Spirit gave them utterance.
Activity 2
Direction: Pair Work. Reflect on the gifts of the Holy Spirit given to
confirmed Christians and how does it helps them understand their full
humanity.
1. Gift of Wisdom
2. Gift of knowledge
3. Gift of understanding
4. Gift of counsel or right judgment
5. Gift of piety or reverence
6. Gift of fear of the Lord or wonder and awe in God‘s presence-
Lesson 14: Idolatry

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1. Understand the reason why veneration is not a form of idolatry

2. Familiarize with the many forms of idolatry
3. Recognize the importance of icons in understanding one‘s faith to
God
Idolatry is the worship of an idol or a physical object as a representation of a

god. In all the Abrahamic religions idolatry is strongly forbidden, although
views as to what constitutes idolatry differ within and between them. Those
considered idolatrous or potentially idolatrous may include:
1) The creation of any type of image of the deity, or of

2) Other figures of religious significance such as prophets, saints,
and clergy, the creation of images of any person or animal at all,
and
3) The use of religious symbols, or secular ones.
Moreover, according to Christian theologians, following Saint Paul, have

extended the concept of idolatry (Chapman, 1999). Man commits idolatry
whenever he honors and reveres a creature in place of God, whether this is:
1) Gods, or demons (for example Satanism)

2) Power, pleasure
3) Race, ancestors
4) State
5) Money, etc.
Brownson (1987) asserts that the pagans in the Hebrew Bible did not literally
worship the objects themselves, so that the issue of idolatry is really
concerned with whether one is pursuing a "false god" or "the true God".
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There one that clearly defines idolatry is the books of the Hebrew Bible,
some of which were written in different historical eras, in response to different
issues. Taking these verses together, idolatry in the Hebrew Bible is defined
as either:
 The worship of idols (or images)
 The worship of polytheistic gods by use of idols (or images)
 The worship of animals or people
 The use of idols in the worship of God.
In a number of places, the Hebrew Bible makes clear that Yahweh has no
shape or form, and is utterly incomparable; thus no idol, image, idea, or
anything comparable to creation could ever capture God's essence. For
example, when the Israelites are visited by God in Dt 4:15, they see no
shape or form. Many verses in the Bible use anthropomorphisms to describe
God, (e.g. God's mighty hand, God's finger, etc.) but these verses have
always been understood as poetic images rather than literal descriptions.
This is reflected in Ho 12:10, which says, "And I have spoken unto the
prophets, and I have multiplied visions, and by the hand of the prophets I use
similes."
The Bible has many terms for idolatry, and their usage represents the horror
with which they filled the writers of the Bible. Thus idols are stigmatized as:
1) "non-God" (Dt 32:17–21; Je 2:11)
2) "things of naught" (Lv 19:4 et passim),
3) "vanity" (Dt 32),
4) "iniquity" (1Sm 15:23),
5) "wind and confusion" (Is 41:29),
6) "the dead" (Ps 106:28),
7) "carcasses" (Lv 26:30; Je 16:18, "a lie" (Is 44:20 et passim)
The greatest sin in the Bible by far is the sin of idolatry. Idolatry is the main
reason why God rebuked and judged the nation of Israel. (Read the major
and Minor Prophets as well as the books of Kings and Chronicles.) Idolatry is
when we violate the first of the Ten Commandments (Ex. 20:3), which says,
"You shall have no other gods before Me." It is when we put something or
someone first in our life, before the living and true God. Idolatry is the root
cause of all other sins—which is why the first two commandments dealt with
this. While the church today is focusing on various sins related to human
sexuality and lifestyle choices—many in the church who may not fit into these
two categories may be deluded into believing they are OK even though they
may be breaking the greatest commandment.
Pagan idols are described as being made of gold, silver, wood, and stone.
They are described as being only the work of men's hands, unable to speak,
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see, hear, smell, eat, grasp, or feel, and powerless either to injure or to
benefit (Ps 135:15–18) . Idols were either designated in Hebrew by a term of
general significance, or were named according to their material or the
manner in which they were made. They were said to have been placed upon
pedestals and fastened with chains of silver or nails of iron, lest they should
fall over or be carried off (Is 40:19, 41:7; Je 10:14; Ws 13:15), and they were
also clothed and colored (Je 10:9; Ez 16:18; Ws 15:4). Some Protestant
groups avoid the use of images in any context suggestive of veneration. The
use of some religious images and symbols, for example in printed matter, is
now more common among many modern Protestant groups than was the
case in the 16th century, but large publicly displayed images, except the
cross, are rare (Stern, 2013 )
Other Forms of Idolatry
1. Altar of materialism – this refers to things that feed our need to build our
egos through the acquisition of more ―stuff.‖ Our homes are filled with all
manner of possessions. We build bigger and bigger houses. Buy the
newest item, garment or gadget and the whole process starts over. Our
materialistic desires because it is Satan‘s trap to keep our focus on
ourselves and not on Him.
2. Altar of our own pride and ego- This often takes the form of obsession
with careers and jobs. Millions of men—and increasingly more women—
spend 60-80 hours a week working. Even on the weekends and during
vacations, our laptops are humming and our minds are whirling with
thoughts of how to make our businesses more successful, how to get that
promotion, how to get the next raise, how to close the next deal. In the
meantime, our children are starving for attention and love. We fool
ourselves into thinking we are doing it for them, to give them a better life.
But the truth is we are doing it for ourselves, to increase our self-esteem
by appearing more successful in the eyes of the world. This is folly. All
our labors and accomplishments will be of no use to us after we die, nor
will the admiration of the world, because these things have no eternal
value. As King Solomon put it, ―For a man may do his work with wisdom,
knowledge and skill, and then he must leave all he owns to someone who
has not worked for it. This too is meaningless and a great misfortune.
What does a man get for all the toil and anxious striving with which he
labors under the sun? All his days his work is pain and grief; even at night
his mind does not rest. This too is meaningless‖ (Ecclesiastes 2:21-23).
3. Power of science- This gives us the illusion that we are lords of our
world and builds our self-esteem to godlike proportions. We reject God‘s
Word and His description of how He created the heavens and the earth,
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and we accept the nonsense of evolution and naturalism. We embrace

the goddess of environmentalism and fool ourselves into thinking we can
preserve the earth indefinitely when God has declared the earth has a
limited lifespan and will last only until the end of the age. At that time, He
will destroy all that He has made and create a new heaven and new
earth. ―But the day of the Lord will come like a thief.
4. Celebrity preachers- There are believers who run all over the country
attending conferences of well-known preachers. Often, when they meet
them in person, they fawn all over them and almost faint. Some well-
known ministers cannot even go out in public without constantly getting
stopped by admirers so they can take "selfies" with them. (Since I know
and have worked with many of them, I have seen this first hand.)
Although I am a proponent of having a culture of honour and respect for
those leaders who labour among us (Heb. 13:7, 17), some people have
stepped over the edge into idolatry. They follow everything they say
without question and irrespective of scandal, and they do not search the
Scriptures themselves to see if what is preached aligns with God's Word.
When Cornelius met the apostle Peter and bowed down before him, Peter
rightly told him to get up, that he was only a man like himself (Acts 10).
There is nothing wrong with emulating or following a leader, but there is
something wrong with idolizing a Christian leader. There is such a
pervasive "celebrity preacher" culture in the body of Christ today that
some huge churches and enterprises have literally closed down when
their celebrity preacher stepped down. If churches and ministries would
build according to the New Testament pattern in which the whole body
exists to edify and minister to one another in love, then we would not
depend merely upon one leader for the congregation to function (Eph.
4:16; 1 Cor. 12).
5. Worship/entertainment- There are many believers who flock to
churches that have skilled singers and music primarily to get entertained.
Consequently, many of the believers don't realize that they are putting
self-gratification and entertainment before true worship. Years ago, many
churches would not even have musical instruments and people would
flock to churches anyway—even though the congregation only used
hymnals and sang a cappella for worship. Now, it is very common for
pastors to budget a large amount of money to pay for professional singers
and musicians in order to fill their church services with people. In my
opinion, even though we are called to worship with excellence and skill—
we have gone too far in the church and have mingled as a core value the
entertainment culture of the world. At the end of the day, whether we
have worship performed by professionals, use merely a CD or sing a
cappella, congregations should worship and adore Him just the same—in
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spirit and truth—which is the only kind of worship God seeks (John 4:23-
24). Those who leave their local church to attend another church with
better "worship," in my opinion, are often guilty of idolatry since they
cannot worship God from their heart without being entertained by
professionals.
6. Personal prosperity- There are believers whose main motive is to use
their faith to leverage influence with God for personal gain. Although God
delights in blessing all of His children (3 John 2), Jesus told us to seek
first His Kingdom and righteousness for our material needs to be added to
us (Matt. 6:33). Many attempt to use the benevolent character of God to
live a myopic life in which Christianity orbits around the universe of self.
God has given us power to get wealth so we can spread His covenant to
the whole earth—not merely so we can live a life of ease. I believe that
using our faith to put our own needs first is a form of idolatry.
Activity 1
Direction: Individual work. Differentiate the following concepts
1. Veneration and worship

2. Idolatry in the time of Israelites and the present age
Activity 2
Direction: Group work. With your classmates answer this question. Why
St. Paul added another definition to idolatry?
Lesson 15: Icons/Image
1. Familiarize with the different meanings of icons

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2. Justify the use of icons in the Old Testament

3. Assess the reasons behind the use of icons in the church
An icon (from Greek εἰκών eikōn "image") is typically a painting depicting Christ,
Mary, saints and/or angels, which is venerated among Eastern Orthodox,
Oriental Orthodox, and in certain Catholic Churches. Icons may also be cast in
metal, carved in stone, embroidered on cloth, painted on wood, done in mosaic
or fresco work, printed on paper or metal, etc. Icons are often illuminated with a
candle or jar of oil with a wick. (Beeswax for candles and olive oil for oil lamps
are preferred because they burn very cleanly, although other materials are
sometimes used.) The illumination of religious images with lamps or candles is
an ancient practice pre-dating Christianity.
Eastern Orthodox find the first instance of an image or icon in the Bible when
God made man in His own image (Septuagint Greek eikona), in Genesis 1:26-27.
In Exodus, God commanded that the Israelites not make any graven image; but
soon afterwards, he commanded that they make graven images of cherubim and
other like things, both as statues and woven on tapestries. Later, Solomon
included still more such imagery when he built the first temple. Eastern Orthodox
believe these qualify as icons, in that they were visible images depicting
heavenly beings and, in the case of the cherubim, used to indirectly indicate
God's presence above the Ark.
Solomon after all ―made two cherubims of olive tree, each ten cubits high.‖ (I
Kings 6:23) I asked myself if icons were such a problem, then why do we I find
―the brazen serpent‖ which God commanded Moses to make, (Numbers 21:8-9)
and the golden Cherubim and Seraphim, which were purely an ornament in the
figured fashion of the ark.
The tabernacle/temple itself was replete with images; practically everywhere that
one would look (and while prostrating before them):
1. On the ark of the covenant (Ex. 25:18)
2. On the curtains (Ex. 26:1)
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3. On the veil of the Most Holy place (Ex. 26:31)

4. The statues of cherubim (1 Kings 6:23)
5. On the walls (1 Kings 6:29),
6. On the doors (1 Kings 6:32)
7. And on the furnishings (1 Kings 7:29,36)
The objection is always when many quote Exodus 20:3-5 and Deuteronomy 4:15
God was proscribing against idolatry that is the worship of images as gods. But in
Exodus 25:18-22 and Ezekiel 41:18-19 He ordains the proper use of images in
worship. The temple itself was an image (or ―icon‖) of heaven; it was made to
represent heaven itself (Heb. 8:5; cf. Ex. 25:40).
In the Book of Numbers, it is written that God told Moses to make a bronze
serpent, Nehushtan, and hold it up, so that anyone looking at the snake would be
healed of their snakebites. In John 3, Jesus refers to the same serpent, saying
that he must be lifted up in the same way that the serpent was. Further, Jesus
Christ himself is called the "image of the invisible God" in Colossians 1:15, and is
therefore in one sense an icon. As people are also made in God's images,
people are also considered to be living icons.
By the way, it is clear then that paying homage or respect to icons or images that
have direct relationship with Jesus Christ should not be coupled with sacrifices
and worship while those images that have no direct relationship with Christ
should be taken away when they mess up or spoil one‘s attention to the living
God. This is of course applicable to the worship of an ordinary person whose
treatment is the same with God. This is true when Barnabas and Paul restrained
the idolaters from sacrificing to them because sacrifice and worship are due only
to God and secondly because they called Barnabas Jupiter and called Paul as
Mercury (Acts 14:12). This prohibition was expressed in the book of
Deuteronomy 12:2 - 3 ―and you shall destroy their altars, break their sacred
pillars, and burn their wooden images with fire; you shall cut down the images of
their gods and destroy their names from the place (why-catholics-having-icons-is-
right-and-evangelicals-not-having-icons-is-wrong)
Though the word eikōn is found in the New Testament, it is never in the context
of painted icons though it is used to mean. In the New Testament the term is
used for everything from Jesus as the image of the invisible God (Colossians
1:15) to the image of Caesar on a Roman coin (Matthew 22:20) to the image of
the Beast in the Apocalypse (Revelation 14:9). The Bible says ―thou shall not
make thee any graven image, or any likeness of anything that is in heaven above
or that is in the earth beneath or that is in the waters beneath the earth; (Ex.
20:4) ―that the Divine Nature is like gold or silver or stone something shaped by
art and man‘s devising (Acts 17:29)
In Christianity, the issue of idolatry arose in the context of Greco - Roman

45 | P a g e
society, in which temples, altars, and images ever present. Christians were
subject to charges of treason for refusing to offer sacrifices before the emperor‘s
image. In the New Testament, idol worship is sometimes equated with demon
worship (I Corinthians 10: 19 - 21); Revelation 9:20). The early Christian
apologists also emphasized that images are made of inert matter and that the
human form is inappropriate for representing divinity. In his work, The City of
God, Saint Augustine attempted a comprehensive critique of the Greco - Roman
gods, polytheism, and mythology, arguing that the pagan gods were laying
angels who were engaged in a struggle against the true God.
In the Old Testament (Deut 5:22; Ex. 16:33 - 34; 17: 14; 28: 11 - 12; Num. 17:10:
Jos. 4:20ff.), icon as an image stands in a line with the existing images of the
sacred materials and valiant men who have the educational purpose of reminding
Christians of past events in order that they would be reminded or even to imitate
them. However, they should not be worship them (Deut. 5:8 - 9) ―professing
themselves to be wise, they became fools and changed the glory of incorruptible
man and of birds, and of four - footed beasts and creeping things (Rom. 1:22 -
23).
God forbids paying homage to idols as superstitious gods and to images as false
gods instead of to God their creator or to any other image or picture besides that
the one Triune God. Caution is needed when it comes to proper treatment to
icons or images. By the way, it is clear then that paying homage or respect to
icons or images that have direct relationship with Jesus Christ should not be
coupled with sacrifices and worship while those images that have no direct
relationship with Christ should be taken away when they mess up or spoil one‘s
attention to the living God. Faithful members of the Iglesia Filipina Independiente
should not venerate the images (representation of a thing or a person) as if they
are worshiping them already. They should not venerate so much the person
represented or the image as the image itself in order to avoid superstition and
idolatry.
This is of course applicable to the worship of an ordinary person whose treatment

is the same with God. This is true when Barnabas and Paul restrained the
idolaters from sacrificing to them because sacrifice and worship are due only to
God and secondly because they called Barnabas Jupiter and called Paul as
Mercury (Acts 14:12). This prohibition was expressed in the book of
Deuteronomy 12:2 - 3 ―and you shall destroy their altars, break their sacred
pillars, and burn their wooden images with fire; you shall cut down the images. In
the Bible, idolatry is defined as something that looted love to the true God, that is
why money when it is given to much importance compared to God is already an
idolatry ―for the love of money is the root of all evil (I Tim. 6:10) because it breeds
evil.

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Activity 1
Direction: Group work discussion
1. What are the different meaning of image in the old

and new testament
2. Why man is also considered an image of God
Activity 2
Direction: Individual work. Make a sentence using the following words.
1. Evil
2. Worship
3. Prohibition
4. Profess
5. Valiant
6. Invisible
7. Caution
8. Sacrifice
Lesson 16: The Saints
1. Identify who the saints are

2. Know the reasons why saints are venerated
3. Assess the importance of saints in the church
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The Saints: Persons universally recognized for their holiness of life, loyalty and
courage, especially the Blessed Virgin and the New Testament Saints, are to be
held in reverent remembrance. Veneration of Saints is not contrary to God‘s
commandments as revealed
in the Scriptures; but their deification is condemned by the Church as a
monstrous blasphemy. Veneration of the Saints must not obscure the duty of the
faithful to direct approach to God through Jesus Christ. Honor rendered the
Saints must in no wise detract from the honor due the Three Persons of the Holy
Trinity (IFI-DFAR)
A saint, also historically known as a hallow, is a person who is recognized as
having an exceptional degree of holiness or likeness to God (Wilson and Ty,
2005 ) In Christianity, the words saint and hallow have a wide variety of
meanings, depending on the context and denomination. The original Christian
denotation was any believer who is "in Christ" and in whom Christ dwells,
whether in Heaven or on earth (Pfeiffer, Vos and Rea, 1975). While the English
word saint originated in Christianity, historians of religion now use the appellation
"in a more general way to refer to the state of special holiness that many religions
attribute to certain people"
The English word "saint" comes from the Latin "sanctus", in origin a word in
indigenous tradition connected to the Roman god Sancus. The word translated
the Greek "ἅγιος" (hagios), which derives from the verb ἁγιάδω (hagiazo), which
means "to set apart", "to sanctify", or "to make holy". The word ἅγιος appears
229 times in the Greek New Testament, and its English translation 60 times in
the corresponding text of the King James Version of the Bible. (Woodward,
1996).
In the New Testament, "saint" did not denote the deceased who had been
recognized as especially holy or emulable, but rather the living faithful who had
dedicated themselves to God. Many religions also use similar concepts (but
different terminology) to venerate persons worthy of some honor. Coleman
(1987) wrote that saints across various cultures and religions have the following
family resemblances:
1. Exemplary model
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2. Extraordinary teacher
3. Wonder worker or source of benevolent power
4. Intercessor
5. A life often refusing material attachments or comforts
6. Possession of a special and revelatory relation to the holy.
In the article of Lawrence ( 1987 ) about Sathya Sai Baba asks the question
"Who is a saint?", and responds by saying that in the symbolic infrastructure of
some religions, there is the image of a certain extraordinary spiritual king's
"miraculous powers", to whom frequently a certain moral presence is attributed.
These saintly figures, he asserts, are "the focal points of spiritual force-fields".
They exert "powerful attractive influence on followers but touch the inner lives of
others in transforming ways as well".
In the Bible, only one person is expressly called a saint: "They envied Moses also
in the camp, and Aaron the saint of the LORD." (Psalms 106:16-18) The apostle
Paul declared himself to be "less than the least of all saints" in Ephesians 3:8. In
the Catholic Church, a "saint" is anyone in Heaven, whether recognized on Earth
or not. The title "Saint" denotes a person who has been formally canonized, that
is, officially and authoritatively declared a saint, by the Church as holder of the
Keys of the Kingdom of Heaven, and is therefore believed to be in Heaven by the
grace of God. There are many persons that the Church believes to be in Heaven
who have not been formally canonized and who are otherwise titled "saints"
because of the fame of their holiness. Sometimes the word "saint" also denotes
living Christians.
The veneration of saints, in Latin cultus, or the "cult of the Saints", describes a
particular popular devotion or entrustment of one's self to a particular saint or
group of saints. Although the term "worship" is sometimes used, it is only used
with the older English connotation of honoring or respecting (dulia) a person.
According to the Church, Divine worship is in the strict sense reserved only to
God (latria) and never to the Saints. One is permitted to ask the Saints to
intercede or pray to God for persons still on Earth, just as one can ask someone
on Earth to pray for him.
In many Protestant churches, the word "saint" is used more generally to refer to
anyone who is a Christian. This is similar in usage to Paul's numerous references
in the New Testament of the Bible. In this sense, anyone who is within the Body
of Christ (i.e., a professing Christian) is a 'saint' because of their relationship with
Christ Jesus. Within some Protestant traditions, "saint" is also used to refer to
any born-again Christian. Many emphasize the traditional New Testament
meaning of the word, preferring to write "saint" to refer to any believer, in
continuity with the doctrine of the priesthood of believers.
In the Lutheran Church, all Christians, whether in heaven or on earth, are
regarded as saints. However, the church still recognizes and honors specific
saints, including some of those recognized by the Catholic Church, but in a
qualified way. The term "saint" is used in the manner of the Catholic Church only
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insofar as to denote a person who received exceptional grace, was sustained by

faith, and whose good works are to be an example to any Christian. Traditional
Lutheran belief accounts that prayers to the saints are prohibited, as they are not
mediators of redemption. But, Lutherans do believe that saints pray for the
Christian Church in general. Philip, the author of the Apology of the Augsburg
Confession, approved honoring the saints by saying they are honored in three
ways:
1. by thanking God for examples of His mercy;
2. By using the saints as examples for strengthening our faith; and
3. By imitating their faith and other virtues.
In summary, the Saints are the persons universally recognized for their holiness
of life, loyalty and courage, especially the Blessed Virgin and the New Testament
Saints, are to be held in reverent remembrance. Veneration of Saints is not
contrary to God‘s commandments as revealed in the Scripture; but their
deification is condemned by the church as a monstrous blasphemy. Veneration
of the Saints must not obscure the duty of the faithful to direct approach to God
through Jesus Christ. Honor rendered to the Saints must in no wise detract from
the honor due to the Three Persons of the Holy Trinity (DFAR IFI).
Veneration of the saints according to the IFI Articles of Faith and Religion is not
contrary to faith in Christ when it is an act to respect. The Bible proved that saints
were venerated by the bowing down of their bodies as a sign of respect, but not
as an act to worship. For instance, ―And when the sons of the prophets who
came into view at Jericho asked him, they said, the spirit of Elijah doth rest on
Elisha. And they came to meet him, and bowed themselves to the ground in
homage before him „(2 Kings 2:15) ―and Joshua fell on his face to the earth, and
did homage before him and said unto him. What saint my Lord unto his servant?
(Jos. 5:14) “and Abraham stood up, and bowed himself in homage to the people
of the land, even to the children of Heth “(Gen. 23:7) ―and he passed over before
them, and bowed himself in homage to the ground seven times, until he came
near to his brother “(Gen. 33:3).
Paying veneration to the saints (as a sign of respect) does not mean paying
worship to God. If God commands us to show respect to our parents in the flesh,
clearly we ought still more to do the same as regards to our spiritual fathers. In
the New Testament, especially, the paying of homage to understanding creates
varied understanding among members of the Aglipayans. The Bible defines
saints as those persons who lived and died in Christ (Rom. 1:7, 14:8-9). This
means then that if anyone is in Christ he is a being saint does not mean to be
perfect because nobody is perfect (Rom 3:23). A person is declared as saint not
because of his good works but of his faith in God (Rom.41-8), (James 2:14-25)
because works here is inseparable element of faith ―for as the body without the
spirit is dead, so faith without work is dead also (James 2:26).
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The concrete example was when Abraham offered Isaac to God (James 2:21).
St. James made mention here that ―offering of Isaac ―was a good work. Meaning
a response to God‘s call propelled by faith is considered a good work and good
work is rewarding in the part of God‖
Veneration of the saints is not blasphemous to God. The letter to Heb. 13:7 state
that ―remember your leaders, who spoke unto the work of God and consider the
outcome of their life, and imitate their faith. ―Having heard of your faith in Christ
Jesus and of love which you have foe all saints ―Col. 1:4, Eph. 2:19 ―praise God
in his saints ―Ps 105:1). The memory of the just is eulogized‖ Blessed, ―the name
of the impious is extinguished (Prov. 10:7). ―Praying always with all prayer and
supplication in the Spirit being watchful to this end Apostle and the like ―as
peter was coming in, Cornelius meet him and fell down as his feet and paid
homage (Acts 10:25). Homage was done to angels also “and I fell down at his
feet to do homage to him, and he saints unto me, see you do not: I am a fellow
servant...do homage to God (Rev. 19:10) and yet in the spite of this injunction to
the angel, John the Evangelist again fell down and paid homage to him (Rev.
22:8).
Veneration is not against God but deification of it. King Hezekiah with the Lord‘s
consent broke to pieces the brass serpent which Moses had erected in the
wilderness at God‘s command when he discovered that in the course of time the
Jews had begun to deify it to pay homage to it as a god, like an idol. Wherefore,
Apostles made a point that Christians should be careful in veneration is not
worship.
Activity 1
Direction: Individual work. Differentiate the following concepts
1. Veneration and worship

2. Idolatry in the time of Israelites and the present age
Activity 2
Direction: Group work. With your classmates answer this question. Why St.
Paul added another definition to idolatry?
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Lesson 17: Resurrection of the Dead
1. Understand the reason why the dead has to resurrect

2. Reflect on the verses that support the resurrection of the dead
3. Know better the resurrection of Jesus Christ from the dead
Resurrection of the dead, or resurrection from the dead (Koine: ἀνάστασις [τῶν]
νεκρῶν, anastasis [ton] nekron; literally: "standing up again of the dead" ( Stein,
1985 ) is a term frequently used in the New Testament to describe an event by
which a person, or people are resurrected (brought back to life). In the New
Testament, the three common usages for this term pertain to
1) The Christ, rising from the dead;

2) The rising from the dead of all men, at the end of this present age and
3) The resurrection of certain ones in history, who were restored to life.
Predominantly in Christian eschatology, the term is used to support the belief that
the dead will (Yorke, 2006) be brought back to life in connection with end times.
Early church fathers defended the resurrection of the dead against the pagan
belief that the immortal soul went to the underworld immediately after death.
Currently, however, it is a popular Christian belief that the souls of the righteous
do go straight to Heaven ( Shergold and Grant, 2006 )
The Gospel of Matthew introduces the expression ἀναστάσεως τῶν νεκρῶν
(genitive), which is used in a monologue by Jesus who speaks to the crowds
about "the resurrection" called simply, ῇ ἀναστάσει (Mat. 22:29-33). This type of
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resurrection refers to the raising up the dead, all men, at the end of this present
age (Bynum, 1995) or of the general resurrection (universal). In Acts of the
Apostles the expression ἀναστάσεως νεκρῶν was used by the Apostles and Paul
the Apostle to defend the doctrine of the resurrection. Paul brought up the
resurrection in his trial before Ananias ben Nedebaios. The expression was
variously used in reference to a general resurrection (Acts 24:21) at the end of
this present age (Acts 23:6, 24:15). In the First Epistle to the Corinthians chapter
15, ἀνάστασις νεκρῶν is used for the resurrection of the dead. In vv.54, 55, Paul
the Apostle is conveyed as quoting from the book of Hosea 13:14 where he
speaks of the abolition of death and the rendering powerless of Sheol (Hebrew:
Šʾôl, Greek: hades, "the world of the dead"), or "common grave". (Strong, 2007)
In the Pauline Epistles of the New Testament, Paul the Apostle wrote that those
who will be resurrected to eternal life will be resurrected with spiritual or
pneumatic bodies, which are imperishable; the ―flesh and blood‖ of natural,
perishable bodies will not inherit the kingdom of God (1 Corinthians 15:35–54).
Even though Paul does not explicitly establish that immortality is exclusive to
physical bodies, some scholars understand that according to Paul, flesh is simply
to play no part, as we are made immortal. In the Gospels, however, the
resurrection, as exemplified by the resurrection of Jesus, is presented with an
increasing emphasis on the resurrection of the flesh: from the empty tomb in
Mark; the women embracing the feet of the resurrected Jesus in Matthew; the
insistence of the resurrected Jesus in Luke that he is of "flesh and bones" and
not just a spirit or pneuma; to the resurrected Jesus‘s encouraging the disciples
to touch his wounds in John.
Another controversial issue in the Christian faith is the issue of life after death. It
is clear that in the Bible when a person dies, his body will return to dust and his
spirit will return to the Giver of life (Ecc. 12:7, Job 33:3) Deacon Stephen
believed that if he died He will return to god‖ and they stoned Stephen as he was
calling on god and saying ―Lord Jesus receive my spirit ―( Acts 7:59) Job
admitted that God was the one who gave life to him ―The breath of Almighty
gives me life ―Job 33:3. The dead resting in the place of God will wait the
judgment time ―if a man dies shall he live again? All the days of my hard service I
will, till my change comes. (Job. 14:14). Judgment day will happen upon the
Second Coming of Christ (I Thess. 4:13) wherein men and women will be raised
incorruptible, ―and we shall be changed, for this corruptible must put on
incorruptible, and this mortal must put on immortality (I Co. 15:52-53).
The word judgment here is clear that during the second coming of Christ only the
dead or asleep in Christ will rise, Paul added that ―for if the dead will not rise, the
Christ is not raised. And if Christ is not raised, your faith is futile; you are still in
your sins. Then also those who have fallen asleep in Christ have perished (I Cor.
15:16-18). During the resurrection of the dead in Christ the everlasting life will be
rewarded ―in a moment, in the twinkling of an eye, at the last trumpet. For the
trumpet will sound, and the dead will rise.
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Jesus also said ―I am the resurrection and the life, He who believes in me,
though he may die, he shall live (Jn.11:25). What about those who have died
not in Christ? The Bible tells us that they will be judged also ‗They will give an
account to Him who is ready to judge the living and the dead (I Pet. 4:5)‖ For
must all (good or bad) appear before the judgment seat of Christ, that each one
may receive the things done in the body according to what he has done, whether
good or bad (2 Cor. 5:10 and the judgment was that they will be judged to die
again. Meaning, the judgment is the everlasting death which the Bible describes
as forever torment or suffering ―and will last them into the furnace of fire. There
will be wailing and gnashing of teeth, then the righteous will shine forth as the
sun in the kingdom of their Father (Matt. 13:43). Thus, furnace of fire here is
defined as forever death while the word judgment for those who died in Christ is
only fulfillment of promise of everlasting life which was understood by them as a
promise when they were still living.
The Christian belief in the resurrection of the dead rest on the central doctrine of
the resurrection of Christ, which the apostle understood as a testimony and a
guarantee of the resurrection of each individual. The Gospels contain the stories
of Christ‘s resurrection. Christian teaching concerning the resurrection is based
on several extended passages in the New Testament. In these, the resurrection
of the dead is ascribed to Christ himself; it will complete his work of redemption
for the human race. All the dead will be raised to received judgment, ―those who
have done well‖ (John 5:29). The resurrection will take place on the Last Day,
ushered in by the sound of a trumpet. As to the character of the resurrection
body, nothing is explicitly in the Bible, expect that it shall be like Christ (John
5:21-29, 6:39-40, 11:25_26; I Corinthians 15, I Thessalonians 4:14-16; and
Revelation 20:12.)
In contrary, the Gnostics, who were condemned by the early church heresy,
denied the resurrection of the body, maintaining the purely spiritual character of
the afterlife. The Roman Catholic doctrine of resurrection was developed by the
theologians St. Augustine, St. Jerome, and Tertullian, who stressed the
resurrection of the flesh.
Activity 1
Direction: Individual work. Memorize the following verses and recite them in
class
1. 1 Cor 15:12
2. Rom. 1:4
3. Phil. 3:10
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4. 2 Tim. 2:18
5. Heb. 6:2
6. 1 Peter 1:3
Activity 2
Direction: Pair Work. Discuss together and answer the question why Jesus
Christ rose from the dead and discuss it in class.
Lesson 18: Prayers for the dead
1. Justify the reason why the living should pray for the dead
2. Establish a connection between the dead and the living
3. Know that precaution of saying prayer to the dead
Prayers for the dead are duly imposed by the Bible. ―Pray for one another, that
you may be healed‖ James 5:16 ―I exhort therefore, first of all, that supplications
prayers, intercessions, thanksgiving be made for all men (I Tim. 2; 1) that is to
say ―both for the living and the dead‖ whether we live, therefore or die, we are the
Lord‘s…. That he might be Lord of both the dead and the living Rom. 14:8)
lovers never failed (1 Cor. 13:8).
St. Paul prayed for the deceased Onesiphorous. ―The Lord grant unto him to find
mercy of the Lord in that day ―(2 Tim 1:18) However, prayers for the dead is not
similar with the invocation of the dead for help because it is an abomination to
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the Lord ―there shall not be found among you anyone who make his son or his
daughter pass through the fire or one who practice witchcraft or a soothsayer of a
spirit who calls up the dead ―(Duet. 18:10-11)
Prayers for the dead form part of the Jewish services. The prayers offered on
behalf of the deceased consist of: Recitation of Psalms; Reciting a thrice daily
communal prayer in Aramaic which is known as Kaddish. Kaddish actually
means "Sanctification" (or "Prayer of Making Holy") which is a prayer "In Praise
of God"; or other special remembrances known as Yizkor; and also a Hazkara
which is said either on the annual commemoration known as the Yahrzeit as well
on Jewish holidays ( Harris,1985 )
A passage in the New Testament which may refer to a prayer for the dead is
found in 2 Timothy 1:16-18, which reads as follows: "May the Lord grant mercy to
the house of Onesiphorus, for he often refreshed me, and was not ashamed of
my chain, but when he was in Rome, he sought me diligently, and found me (the
Lord grant to him to find the Lord's mercy on that day); and in how many things
he served at Ephesus, you know very well."
Activity 1
1. James 5:16- ―Pray for _______that you may be _________‖

2. 1 Tim. 2:1 ―I exhort therefore, first of all, that __________,
intercessions, thanksgiving be made for all men that is to say ―both for
the living and the dead‖
3. Rom. 14:8 whether we ______, therefore or _____, we are the
Lord‘s…. That he might be Lord of both the _____ and the _____
Activity 2
Direction: Pair Work. Make your own prayer for the dead and recite it in class.
Lesson 19: The Precious Cross


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1. Know the real reason why Christians use cross in the church
2. Assess the degree of importance of cross to Christian life
3. Develop a personal confession on how the cross help a person in times of
trial
In contemporary Christianity, the cross is a symbol of the atonement and reminds

Christians of God's love in sacrificing his own son for humanity. It represents
Jesus' victory over sin and death, since it is believed that through his death and
resurrection he conquered death itself. See Colossians 2:15, "Having disarmed
the powers and authorities, he made a public spectacle of them, triumphing over
them by the cross".
Roman Catholics, Eastern Orthodox, Oriental Orthodox, members of the major

branches of Lutheranism, some Anglicans, and other Christians often make the
Sign of the Cross upon themselves. This was already a common Christian
practice in the time of Tertullian (Drijvers, 1992) De Corona, chapter 3, written in
204. Although Christians accepted that the cross was the gallows on which Jesus
died they had already begun in the 2nd century to use it as a Christian symbol (
Beza, 1985 ) During the first three centuries of the Christian era the cross was "a
symbol of minor importance" when compared to the prominence given to it later
but by the second century it was nonetheless so closely associated with
Christians that Tertullian could designate the body of Christian believers as
crucis religiosi, i.e. "devotees of the Cross (Ridley,1555 ) and it was already a
tradition for Christians to trace repeatedly on their foreheads the sign of the
cross( Beza, 1985 ) Martin Luther at the time of the Reformation retained the
cross and crucifix in the Lutheran Church. Luther wrote: "The cross alone is our
theology." He believed one knows God not through works but through suffering,
the cross, and faith (Blickle, Macht, Ohnmacht and Bilder. 2002): Crucifixion,
execution of a criminal by nailing or binding to a cross. It was a common form of
capital punishment from the 6th century BC to the 4th century AD, especially
among the Persians, Egyptians, Carthaginians, and Romans. The Romans used
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crucifixion for slaves and criminals but never for their own citizens. Roman law
provided that criminal be scourged before being put to death; the accused also
had to carry either the entire cross or, more commonly, the crossbeam from the
place of scourging to the place of execution. The practice was abolished in 337
by Constantine the Great out of respect for Jesus Christ, who died on the cross.
The cross was used in the ancient world as a symbol of execution by crucifixion.
In Roman times only the lowest class of criminals was crucified. In Christianity
the cross became not only a symbol of the shameful death of Jesus Christ as a
criminal on a tau-shaped Roman cross, but also of his subsequent resurrection to
eternal life and of his promise of salvation to Christian believers. The Greek
letters X (chi) and P (rho), the first two letters of the Greek word XPIƩTOƩ
(Christos), were superimposed to form the chi-rho, which, as the monogram of
Christ, became a pervasive decorative element in early Christian and Byzantine
Art.
The cross became an important part of Christian liturgy and art. Christians make
a sign of the cross with the right hand both to profess their faith and to bestow a
blessing. Early Christian clergy used small hand-held crosses to bestow
blessings. Larger crosses were carried in processions; these took spectacular
forms in later centuries. In time, crosses were placed on altars in churches and
erected outdoors in markets and along the roads. Small crosses were worn by
clergy and laity as tokens of piety, marks of ecclesiastical office (pectoral
crosses), reliquaries, good-luck charms, or decoration. Most large medieval
churches were built on the plan of a Latin or Greek cross, symbolic of Christ‘s
body.
The cross, as first used in Christian art, generally did not show the body of Jesus,
not only because the early church still followed the Jewish prohibition of images
as idolatrous, but also because the empty cross symbolized Jesus‘ resurrection
rather than his death. As a result, Christ was sometimes symbolized by a lamb or
a bust of a youth above the cross. By the 7th century, however, it had become
customary to represent the whole figure of Jesus, alive and robed, as the
triumphant Christ, in front of the cross but not attached to it.
Gradually, as the church put more emphasis on his suffering and death, Christ
was portrayed naturalistically in a loincloth and crown of thorns, nailed to the
cross. The wound in his side was visible. Thereafter, most three-dimensional
crosses in the Roman Catholic Church were crucifixes, and scenes of the
crucifixion became popular themes of medieval and Renaissance painting and
sculpture. Most non-Lutheran Protestant churches, which tend to follow early
church traditions, use the cross alone. The crucifixion of Christ between two
thieves is recorded in the New testament by all four evangelists (see Matthew
27:33-44; Mark 15:22-32; Luke 23:33-43; John 19:17-30).
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Today some people say that cross is an abomination to God. In the Old
Testament and even during the time of Jesus Christ, everyone who was hanged
on the cross was considered to be a curse. It was a curse not of its being a wood
itself but because of the criminals being hanged on it because during those times
it was a custom that criminals were punished by hanging on the wood with the
design of a cross. After the resurrection of Jesus Christ from the dead, the
meaning of cross he sanctified it through the blood that has shed out of his body.
Therefore, the cross became of sign of glory not a curse, anymore that is why
many Christian martyrs yearned to die on the cross like Peter and Andrew for
they believe that dying on the cross was not a curse or a shame but a victory
(Falogme,2008 )
With this glory on the cross, it is more fitting to pay homage to cross as the Bible
says‖ we will go into his tabernacle; we will pay homage to the place where his
feet stood. Arise O Lord; unto they rest (Ps. 132:78-8). ―Exactly ye the Lord our
God, and pay homage to hid footstool; for he is holy (Ps. 109:5). The word
―footstool‖ here means the cross. The real meaning of cross is a secret to those
who don‘t believe on Jesus resurrection ―for the message of the cross is
foolishness to those who are perishing but to us who are being saved it is the
power of God (1 Cor. 1:18).
Activity 1
Direction: Pair works. React and explain this verse 1 Cor. 1:18 ―for the word of
the cross is folly to those who are perishing, but to us who are being saved it is
the power of God‖
Activity 2
Direction: Group work. Give three synonyms for the concepts provided
1. Glory________________, _________________, ____________

2. Homage_____________, _________________, ____________
3. Foolishness __________, _________________, ____________
4. Eternal ______________, _________________, ____________
5. Salvation
Lesson 20: Salvation

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1. Understand the concept of holistic salvation

2. Know the salvation process prescribed by Jesus Christ
3. Explain personally the application of salvation in the daily life of a person
Salvation (Latin salvatio; Greek sōtēria; Hebrew yasha) is being saved or

protected from harm or being saved or delivered from some dire situation. In
religion, salvation is stated as the saving of the soul from sin and its
consequences. In religion, salvation is the saving of the soul from sin and its
consequences. It may also be called "deliverance" or "redemption" from sin and
its effects (Gravis, 2011)
In contemporary Judaism, redemption (Hebrew ge'ulah), refers to God
redeeming the people of Israel from their various exiles.( Malekar, 2013) This
includes the final redemption from the present exile.
Judaism holds that adherents do not need personal salvation as Christians
believe. Jews do not subscribe to the doctrine of Original sin (Krell, 2013 )
Instead, they place a high value on individual morality as defined in the law of
God — embodied in what Jews known as the Torah or The Law, given to Moses
by God on Mount Sinai, the summary of which is comprised in the Ten
Commandments. The Jewish sage Hillel the Elder states that The Law can be
further compressed in just one line, popularly known as the Golden Rule: "That
which is hateful to you, do not do unto your fellow ( Malikar, 2013 ).
In Judaism, salvation is closely related to the idea of redemption, a saving from
the states or circumstances that destroy the value of human existence.
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1) God as the universal spirit and Creator of the World is the source of all
salvation for humanity, provided an individual honors God by observing his
precepts. So redemption or salvation depends on the individual.
2) Judaism stresses that salvation cannot be obtained through anyone else
or by just invoking a deity or believing in any outside power or influence.
3) The Jewish concept of Messiah visualizes the return of the prophet Elijah
as the harbinger of one who will redeem the world from war and suffering,
leading mankind to universal brotherhood under the fatherhood of one
God.
4) The Messiah is not considered as a future divine or supernatural being but
as a dominating human influence in an age of universal peace,
characterized by the spiritual regeneration of humanity.
5) In Judaism, salvation is open to all people and not limited to those of the
Jewish faith; the only important consideration being that the people must
observe and practice the ethical pattern of behavior as summarized in the
Ten Commandments.
6) When Jews refer to themselves as the chosen people of God, they do not
imply they have been chosen for special favors and privileges but rather
they have taken it upon themselves to show to all peoples by precept and
example the ethical way of life.
7) When examining Jewish intellectual sources throughout history, there is
clearly a spectrum of opinions regarding death versus the Afterlife.
Possibly an over-simplification, one source says salvation can be
achieved in the following manner:
1) Live a holy and righteous life dedicated to Yahweh, the God of
Creation.
2) Fast, worship, and celebrate during the appropriate holidays. By
origin and nature, Judaism is an ethnic religion.
3) Salvation has been primarily conceived in terms of the destiny of
Israel as the elect people of Yahweh (often referred to as ―the
Lord‖), the God of Israel.
In the biblical text of Psalms, there is a description of death, when people go into
the earth or the "realm of the dead" and cannot praise God.
1. Collective resurrection in Ezekiel's vision of the dry bones, when all the
Israelites in exile will be resurrected.
2. Individual resurrection in the Book of Daniel (165 BCE), the last book
of the Hebrew Bible.
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It was not until the 2nd century BCE that there arose a belief in an afterlife, in
which the dead would be resurrected and undergo divine judgment. Before that
time, the individual had to be content that his posterity continued within the holy
nation.
During the Second Temple Period, the Sadducees, High Priests, denied any
particular existence of individuals after death because it wasn't written in the
Torah, while the Pharisees, ancestors of the rabbis, affirmed both bodily
resurrection and immortality of the soul, most likely based on the influence of
Hellenistic ideas about body and soul and the Pharisaic belief in the Oral Torah.
The Pharisees maintained that after death, the soul is connected to God until the
messianic era when it is rejoined with the body in the land of Israel at the time of
resurrection.
Christianity‘s primary premise is that the incarnation and death of Jesus Christ
formed the climax of a divine plan for humanity‘s salvation. This plan was
conceived by God consequent on the Fall of Adam, the progenitor of the human
race, and it would be completed at the Last Judgment, when the Second Coming
of Christ would mark the catastrophic end of the world.
1. For Christianity, salvation is only possible through Jesus Christ.
Christians believe that Jesus' death on the cross was the once-for-
all sacrifice that atoned for the sin of humanity.
2. Sin as the human predicament is considered to be universal. For
example, in Romans 1:18-3:20 the Apostle Paul declared everyone
to be under sin—Jew and Gentile alike. Similarly, the Apostle John
was explicit: "If we say that we have no sin, we deceive ourselves
and the truth is not in us"(Jn. 3: 8) Again, he said, "Should we say
that we have not sinned, we make him a liar and his word is not in
us".
3. Salvation is made possible by the life, death, and resurrection of
Jesus, which in the context of salvation is referred to as the
"atonement". Christian soteriology ranges from exclusive salvation
to universal reconciliation (Parry, 2004) concepts.
At the heart of Christian faith is the reality and hope of salvation in Jesus
Christ. Christian faith is faith in the God of salvation revealed in Jesus of
Nazareth. The Christian tradition has always equated this salvation with the
transcendent, eschatological fulfillment of human existence in a life freed from
sin, finitude, and mortality and united with the triune God. This is perhaps the
non-negotiable item of Christian faith. What has been a matter of debate is
the relation between salvation and our activities in the world."(Anselm
Kyongsuk Min)
The Bible presents salvation in the form of a story that describes the
outworking of God's eternal plan to deal with the problem of human sin. The
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story is set against the background of the history of God's people and reaches
its climax in the person and work of Christ. The Old Testament part of the
story shows that
1. People are sinners by nature, and describe a series of covenants
by which God sets people free and makes promises to them.
2. His plan includes the promise of blessing for all nations through
Abraham and the redemption of Israel from every form of bondage.
3. God showed his saving power throughout Israel's history, but he
also spoke about a Messianic figure that would save all people from
the power, guilt, and penalty of sin. This role was fulfilled by Jesus,
who will ultimately destroy the entire devil's work, including
suffering, pain, and death."(Macmillan Dictionary of the Bible)
Salvation is believed to be a process that begins when a person first

becomes a Christian, continues through that person's life, and is
completed when they stand before Christ in judgment. Therefore,
according to Catholic apologist James Akin, the faithful Christian can say
in faith and hope, "I have been saved; I am being saved; and I will be
saved (Akin, 2011)
Christian salvation concepts are varied and complicated by certain
theological concepts, traditional beliefs, and dogmas. Scripture is subject
to individual and ecclesiastical interpretations. While some of the
differences are as widespread as Christianity itself, the overwhelming
majority agrees that salvation is made possible by the work of Jesus
Christ, the Son of God, dying on the cross.
The purpose of salvation is debated, but in general most Christian
theologians agree that
1. God devised and implemented his plan of salvation because he
loves them and regards human beings as his children.
2. Since human existence on Earth is said to be "[given] to sin" Jn.
8:34 salvation also has connotations that deal with the
liberation of human beings from sin, and the suffering
associated with the punishment of sin—i.e., "the wages of sin is
death. Rom. 6:23
3. Christians believe that salvation depends on the grace of God.
Stagg writes that a fact assumed throughout the Bible is that
humanity is in "serious trouble from which we need
deliverance…. The fact of sin as the human predicament is
implied in the mission of Jesus, and it is explicitly affirmed in
that connection".
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4. By its nature, salvation must answer to the plight of humankind

as it actually is. Each individual's plight as sinner is the result of
a fatal choice involving the whole person in bondage, guilt,
estrangement, and death. Therefore, salvation must be
concerned with the total person.
5. "It must offer redemption from bondage, forgiveness for guilt,
reconciliation for estrangement, renewal for the marred image of
God" (Stagg, 1962).
Salvation is obtain only through a vital faith in Jesus Christ, the Son of
God, as Lord and Savior. This faith should manifest itself in good works
(DFAR, IFI) for faith without work is dead (James 2:26). Good works is to
be counted by God during His second coming ―for we must all appear
before the judgment seat of Christ, that each one may receive the things
done, whether good or bad‖ (2 Cor. 5:10). However, good works is not the
basis of Salvation but faith (Gal. 2:16, 3:11 and Eph. 2:8) because good
works often lead to boasting (Gal. 6:3). This is the essence of John 3:16
that ―whosoever believeth in Him shall not perish but shall have
everlasting life.‖
If we are to offer a general definition of salvation, including its past,

present, and future dimensions, we would say:
1) Salvation is a process which begins when a person first

becomes a Christian.
2) Which continues through the rest of his life, and
3) Which concludes on the Last Day?‖
This definition allows the faithful Christian to do justice to all of the Biblical
data by saying:
1) I have been saved:

2) I am being saved: and
3) I will be saved.‖
It embraces all of the three aspects of salvation which are present in the
biblical literature of salvation.
 Salvation as Past Event
Salvation the past is commonly known as the salvation during the First
Advent. ―That is the salvation given by Jesus Christ when he died on the
cross. This was witnessed by St. Paul when he said ―for I delivered to you
first of all what which I also received that Christ died for our sins according
to scriptures ―(I Cor. 15:3). This salvation was the reconciliation of man
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and God through Jesus Christ (2 Cor. 5:18). This is the basis of St. Paul in
saying that we are now born again ―anew‖.
 Salvation as presently Acting
St. Paul as well, for example in Philippians 2:12 further stated that,
therefore, my beloved, as you have always obeyed, not as in my presence
only, but now much more in my absence, work out your own salvation with
fear and trembling‘. Salvation in the Bible is therefore also a process
which is still being worked out in the life of the believer‘s life. And it is a
process which be finally completed until the Last Day.
Why St. Paul does exhorted us to work out our salvation at present time
when in fact we have been saved already by Jesus Christ during His first
Advent? This is because human being still continue to sin which according
to Paul should be avoided at the present age ( Titus 1:12 ) by asking
God‘s deliverance and protection 9 2 Tim. 4:17-18 ). However, still we
cannot do it perfectly.
The word salvation in the present time also refers to the daily activity of
God for the benefit of His children ―and when Peter had come to himself
he said, now I know for cer6tain that the lord has sent His angel, and has
delivered me from the hands of Herod and from all the expectation of the
Jewish people (Acts 12:11). Paul also believed that God‘s action at
present time is directly felt by other people in defense of His disciples
―then immediately an angel of the Lord struck him, because he did not
give glory to God and he was eaten by worms and died (Acts 12:23).
 Salvation as a Future Event
The future salvation will take place during the ―Second Advent ―which is
the Second coming of Jesus Christ (I Thess. 4:13-18). The letter to
Hebrews is very clear that Second Advent is considered as a future event
―and as it is appointed for men to die once, but after this judgment, so
Christ was offered once to bear the sins of many. To those who eagerly
wait for Him He will appear a second time, apart from sin, for salvation
(Heb. 9:26-28).
This future salvation is based on our present preparation. St. Paul mentioned it in
his letter to Timothy ―I have fought the good fight, I have finished the race, I have
kept the faith. Finally, there is laid up for me the crown of righteousness which
the Lord, the righteous judge, will give to me on that Day, and not to me only but
also to all who have loved His appearing (2 Tim. 4:7-8) that is why Paul advised
us to be careful with our earthly living ―for we must all appear before the
judgment seat of Christ, that each one may receive the things done in the body,
according to what He has done, whether good or bad (2 Cor. 5:190). The second
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Advent is the Second Coming commonly known as Parousia which is the return
of Jesus Christ in visible form to earth which the early church expected it within a
comparative short period after His ascension (Matthew 24:29-31; Mark 13:24-27;
Luke 21:25-28). The Second Advent is the final reign of God which is already
present at present. However, the presence of the kingdom is not full
And complete, and, therefore, was often referred to as a future event which
simply mean ―already‖ and ―not yet. In this sense, salvation was a present
reality—but not completely. The consummation of salvation would be in a
fullness of life beyond the struggle, futility, and mortality that mark this would.
With this exposition, still there is a common question that we heard in the street
and inside the church and that is ―Are you saved?‖ This is a question of some
Christian often pose when they are doing evangelism, but it is a question which
takes many people by surprise, including many Aglipayans This is a false
assumption. The basis of this question is the conversion that they received when
they transferred to the new church where they belong. This is hypocrisy because
never in the Bible that you can find that change of church affiliation is tantamount
to salvation. ―But now you boast in your arrogance. All such boasting is evil
(James 4:16). Thus defined conversion as not an inner renewal but of changed of
organization.
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Activity 1
Direction: Pair works. On your own reflection, provide significant words to the word
salvation.
S______________________
A______________________
L______________________
V______________________
A______________________
T______________________
I_______________________
O______________________
N______________________
Activity 2
Direction: Pair Work. Discuss the tenses of salvation, PAST, PRESENT and
FUTURE with specific examples
Lesson: 21 Holy Scriptures

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1. The know deeply why the Holy Scriptures are necessary to salvation
2. To familiarize with the different books and epistles
The Bible (from Koine Greek τὰ βιβλία, tà biblía, "the books" ) is a collection of texts
sacred in Judaism and Christianity. It is a collection of scriptures written at different
times by different authors in different locations. Jews and Christians consider the
books of the Bible to be a product of divine inspiration or an authoritative record of
the relationship between God and humans. Holy Scriptures are divided into two
testaments or covenants. Generally, it contains all things necessary to salvation, and
nothing which cannot be proved thereby should be required to be believed (DFAR)
A. OLD TESTAMENT
1. The Old Testament is known as

a. The first section of the Christian Bible, based primarily upon the
Hebrew Bible
b. A collection of religious writings by ancient Israelites believed by
most Christians and Jews to be the sacred Word of God. The Old
Testament canon varies between Christian Churches.
c. It consists of many distinct books written, compiled, and edited by
various authors over a period of centuries.
d. Some scholars have opined that the canon of the Hebrew Bible was
established already by about the 3rd century BC (Riches, 2000) or
even later.
The books of the Old Testament are divided into several sections:
a)
The first five books or Pentateuch (Torah);
b)
The history books telling the history of the Israelites, from their
conquest of Canaan to their defeat and exile in Babylon;
c)
The poetic and "Wisdom" books dealing in various forms, with
questions of good and evil in the world;
d)
The books of the biblical prophets, warning of the consequences of
turning away from God.
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The years they were written

1. Genesis, Exodus, Leviticus, book of Numbers and Deuteronomy –
reached their present form in the Persian period (538–332 BC), and
their authors were the elite of exilic returnees who controlled the
Temple at that time.
2. The books of Joshua, Judges, Samuel and Kings follow, forming a
history of Israel from the Conquest of Canaan to the Siege of
Jerusalem c. 587 BC ( Blenkinsopp, 1998)
3. The two Books of Chronicles cover much the same material as the
Pentateuch and Deuteronomistic history and probably date from the
4th century BC. Chronicles, and Ezra–Nehemiah, were probably
finished during the 3rd century BC.
4. Books of Maccabees were written in the 2nd and 1st centuries BC
5. The books of the various prophets – Isaiah, Jeremiah, Ezekiel,
Daniel and the twelve "minor prophets" – were written between the
8th and 6th centuries BC, with the exceptions of Jonah and Daniel,
which were written much later ( Grabbe, 2003 )
6. The "wisdom" books – Job, Proverbs, Ecclesiastes, Psalms, Song of
Solomon – have various dates: Proverbs possibly was completed by
the Hellenistic time (332-198 BC), though containing much older
material as well; Job completed by the 6th Century BC; Ecclesiastes
by the 3rd Century BC and some Psalms written as early as 1400
BC ( Crenshaw , 2010 )
Themes in the Old Testament

1. God of order – God is consistently depicted as the one who created
or put into order the world and guides its history.
2. God is the only God who exists- He is always depicted as the only
God whom Israel is to worship, or the one "true God" that only the
Jehovah of Israel is Almighty, and both Jews and Christians have
always interpreted the Bible (both the "Old" and "New" Testaments)
as an affirmation of the oneness of Almighty God ( Barton, 2001)
3. Relationship between God and his chosen people, Israel, -. This
relationship is expressed in the biblical covenant (contract) between
the two, received by Moses. The law codes in books such as
Exodus and especially Deuteronomy are the terms of the contract:
Israel swears faithfulness to God, and God swears to be Israel's
special protector and supporter ( Barton, 1997)
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4. Salvation, redemption, divine judgment, obedience and

disobedience, faith and faithfulness, among others- Throughout
there is a strong emphasis on ethics and ritual purity, both of which
God demands, although some of the prophets and wisdom writers
seem to question this, arguing that God demands social justice
above purity, and perhaps does not even care about purity at all.
5. Moral code enjoins fairness, intervention on behalf of the
vulnerable, and the duty of those in power to administer justice
righteously- It forbids murder, bribery and corruption, deceitful
trading, and many sexual misdemeanors. All morality is traced back
to God, who is the source of all goodness.
6. The problem of evil -The Old Testament authors faced was that a
good God must have had just reason for bringing disaster (meaning
notably, but not only, the Babylonian exile) upon his people. The
theme is played out, with many variations, in books as different as
the histories of Kings and Chronicles, the prophets like Ezekiel and
Jeremiah, and in the wisdom books like Job and Ecclesiastes
( Barton, 2001)
B. THE NEW TESTAMENT
The New Testament is the second major part of the Christian biblical canon
and it contains teachings and person of Jesus, as well as events in first-
century Christianity that becomes a source for Christian theology and
morality. It has influence on religious, philosophical, and political movements
in Christendom and left an indelible mark on literature, art, and music.
The New Testament is consist of:
1. Four narratives of the life, teaching, death and resurrection of Jesus,
called "gospels" (or "good news" accounts).
2. A narrative of the Apostles' ministries in the early church, called the
"Acts of the Apostles", and probably written by the same writer as
the Gospel of Luke, which it continues.
3. Twenty-one letters, often called "epistles" from Greek "epistole",
written by various authors, and consisting of Christian doctrine,
counsel, instruction, and conflict resolution
4. The Book of Revelation, which is a book of prophecy, containing
some instructions to seven local congregations of Asia Minor, but
mostly containing prophesy about the end times.
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The Gospels
Each of the four gospels in the New Testament narrates the life,
death, and resurrection of Jesus of Nazareth. The word "gospel"
derives from the Old English gōd-spell (rarely godspel), meaning "good
news" or "glad tidings". The gospel was considered the "good news" of
the coming Kingdom of Messiah, and the redemption through the life
and death of Jesus, the central Christian message (Cross, 2005). The
Gospel is a calque (word-for-word translation) of the Greek word
εὐαγγέλιον, euangelion (eu- "good", -angelion "message"). Since the
2nd century, the four narrative accounts of the life and work of Jesus
Christ have been referred to as "The Gospel of ..." or "The Gospel
according to ..." followed by the name of the supposed author.
Whatever these admittedly early ascriptions may imply about the
sources behind or the perception of these gospels, they are anonymous
compositions.
1. The Gospel of Matthew, ascribed to the Apostle Matthew- This
gospel begins with a genealogy of Jesus and a story of his birth
that includes a visit from magi and a flight into Egypt, and it ends
with the commissioning of the disciples by the resurrected Jesus.
2. The Gospel of Mark, ascribed to Mark the Evangelist- This
gospel begins with the preaching of John the Baptist and the
baptism of Jesus. Two different secondary endings were affixed
to this gospel in the 2nd century.
3. The Gospel of Luke, ascribed to Luke the Evangelist, who was
not one of the Twelve Apostles, but was mentioned as a
companion of the Apostle Paul and as a physician ( Fitzmyer ,
1985).This gospel begins with parallel stories of the birth and
childhood of John the Baptist and Jesus and ends with
appearances of the resurrected Jesus and his ascension into
heaven.
4. The Gospel of John ascribed to John the Apostle. This gospel
begins with a philosophical prologue and ends with appearances
of the resurrected Jesus. It is about Jesus's miracles.
Acts of the Apostles

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The Acts of the Apostles is a narrative of the apostles' ministry and activity
after Christ's death and resurrection, from which point it resumes and
functions as a sequel to the Gospel of Luke. Church tradition identified him as
Luke the Evangelist, the companion of Paul, but the majority of scholars reject
this due to the many contradictions between Acts and the authentic Pauline
letters (Ehrman, 2005). The most probable date of composition is around 80–
100 AD, and there is evidence that it was still being substantially revised well
into the 2nd century (Perkins, 2009)
General epistles
The General epistles (or "catholic epistles") consist of both letters and
treatises in the form of letters written to the church at large. The term "catholic"
(Greek: καθολική, katholikē), used to describe these letters in the oldest
manuscripts containing them, here simply means "general" or "universal". The
authorship of a number of these is disputed.
 Epistle of James, written by an author named "James", often identified

with James, the brother of Jesus.
 First Epistle of Peter, ascribed to the Apostle Peter.
 Second Epistle of Peter, ascribed to the Apostle Peter, though widely
considered not to have been written by him.
 First Epistle of John ascribed to John the Apostle.
 Second Epistle of John, ascribed to John the Apostle.
 Third Epistle of John ascribed to John the Apostle.
 Epistle of Jude, written under the name of Jude, the brother of Jesus
and James.
Pauline epistles
The Pauline epistles are the thirteen New Testament books that present
Paul the Apostle as their author. These letters were written to Christian
communities in specific cities or geographical regions, often to address issues
faced by that particular community. Prominent themes include the relationship
both to broader "pagan" society, to Judaism, and to other Christians (Roetzel,
2009)
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 Epistle to the Romans

 First Epistle to the Corinthians
 Second Epistle to the Corinthians
 Epistle to the Galatians
 Epistle to the Ephesians
 Epistle to the Philippians
 Epistle to the Colossians
 First Epistle to the Thessalonians
 Second Epistle to the Thessalonians
Hebrews
The Epistle to the Hebrews addresses a Jewish audience who had

come to believe that Jesus was the anointed one (Hebrew: —
transliterated in English as "Moshiach", or "Messiah"; Greek: Χριστός—
transliterated in English as "Christos", for "Christ") who was predicted in the
writings of the Hebrew Bible. The author discusses the "better-ness" of the
new covenant and the ministry of Jesus, over the Mosaic covenant (Heb. 1:1-
10:18) and urges the readers in the practical implications of this conviction
through the end of the epistle. (Heb. 10:19-13:25).
Regarding authorship, although the Epistle to the Hebrews does not internally
claim to have been written by the Apostle Paul, some similarities in wordings
to some of the Pauline Epistles have been noted and inferred. In antiquity,
some began to ascribe it to Paul in an attempt to provide the anonymous work
an explicit apostolic pedigree (Attridge, 1989)
In the 4th century, Jerome and Augustine of Hippo supported Paul's
authorship. The Church largely agreed to include Hebrews as the fourteenth
letter of Paul, and affirmed this authorship until the Reformation. The letter to
the Hebrews had difficulty in being accepted as part of the Christian canon
because of its anonymity. As early as the 3rd century, Origen wrote of the
letter, "Men of old have handed it down as Paul's, but who wrote the Epistle
God only knows."
Contemporary scholars often reject Pauline authorship for the epistle to the
Hebrews, based on its distinctive style and theology, which are considered to
set it apart from Paul's writings (Powell, 2009).
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Pastoral Epistles
The Pastoral epistles, presented as if written by Paul, are addressed to

individuals with pastoral oversight of churches and discuss issues of Christian
living, doctrine and leadership. They often address different concerns to those
of the preceding epistles.
 First Epistle to Timothy
 Second Epistle to Timothy
 Epistle to Titus
 Epistle to Philemon
Book of Revelation
The final book of the New Testament is the Book of Revelation, also
known as the Apocalypse of John. In the New Testament canon, it is
considered prophetical or apocalyptic literature. Its authorship has been
attributed either to John the Apostle or to another John designated "John of
Patmos" after the island where the text says the revelation was received (1:9).
Some ascribe the writership date as circa 81–96 AD, and others at around 68
AD. The work opens with letters to seven churches and thereafter takes the
form of an apocalypse, a literary genre popular in ancient Judaism and
Christianity (Aune, 1998).
Activity 1
Direction: Individual work.
1. Give five reasons why Holy Scriptures are necessary to salvation?

2. Why most preachers said that the book of Revelation is the most
complicated books in the Holy Scriptures.?
Activity 2
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Direction: Group work. Give one specific theme to the following letters of St.
Paul
1. First Epistle to the

Corinthians___________________________________
2. Second Epistle to the
Corinthians_________________________________
3. Epistle to the
Galatians__________________________________________
4. Epistle to the
Ephesians_________________________________________
5. Epistle to the
Philippians________________________________________
6. Epistle to the
Colossians___________________________________________
7. First Epistle to the
Thessalonians_____________________________________
8. Second Epistle to the
Thessalonians__________________________________
Lesson 23: The Creeds

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1. Memorize the Nicene and Apostles Creeds

2. Identify the difference of the two creeds
A. THE NICENE CREED
The Iglesia Filipina Independiente declares that the Articles of the Christian
Faith as contained in the ancient Creeds known as the Apostles‘ and Nicene
Creeds are to be taught by this Church and accepted by the faithful (DFAR).
The Nicene Creed (Latin: Symbolum Nicaenum) is a profession of faith widely
used in Christian liturgy. It is called Nicene /ˈnaɪsiːn/ because it was originally
adopted in the city of Nicaea (present day Iznik, Turkey) by the First Council of
Nicaea in 325 ( Placher , 1998 ) . The purpose of a creed is to provide a
doctrinal statement of correct belief. The creeds of Christianity have been
drawn up at times of conflict about doctrine: acceptance or rejection of a creed
served to distinguish believers and deniers of a particular doctrine or set of
doctrines. For that reason, a creed was called in Greek a σύμβολον (Eng.
symbolon), a word that meant half of a broken object which, when placed
together with the other half, verified the bearer's identity. The Greek word
passed through Latin "symbolum" into English "symbol", which only later took
on the meaning of an outward sign of something.
The Nicene Creed was adopted in the face of the Arian controversy, whose
leader, Arius, was a member of the clergy of Alexandria. Arius objected to
Alexander's (the bishop of the time) apparent carelessness in blurring the
distinction of nature between the Father and the Son by his emphasis on
eternal generation". Alexander accused Arius of denying the divinity of the Son
and also of being too "Jewish" and "Greek" in his thought. The Nicene Creed
was created as a result of the extensive adoption of the doctrine of Arius far
outside Alexandria, in order to clarify the key tenets of the Christian faith.
(Lyman, 2010)
B. THE APOSTLES CREED
The Apostles' Creed (Latin: Symbolum Apostolorum or Symbolum

Apostolicum), sometimes entitled Symbol of the Apostles, is an early
statement of Christian belief—a creed or "symbol". It is widely used by a
number of Christian denominations for both liturgical and catechetical
purposes, most visibly by liturgical Churches of Western tradition, including the
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Roman Catholic Church, Lutheranism and Anglicanism. It is also used by

Presbyterians, Methodists and Congregationalists.
The Apostles' Creed was based on Christian theological understanding of the
Canonical gospels, the letters of the New Testament and to a lesser extent the
Old Testament. Its basis appears to be the old Roman Creed known also as
the Old Roman Symbol. Because of the early origin of its original form, it does
not address some Christological issues defined in the Nicene and other
Christian Creeds. It thus says nothing explicitly about the divinity of either
Jesus or of the Holy Spirit. This makes it acceptable to many Arians and
Unitarians. Nor does it address many other theological questions which
became objects of dispute centuries later (James, 2011)
The first mention of the expression "Apostles‘ Creed" occurs in a letter of 390
AD from a synod in Milan and may have been associated with the belief,
widely accepted in the 4th century, that, under the inspiration of the Holy Spirit,
each of the Twelve Apostles contributed an article of a creed ( Westminster ,
1985 )
Activity 1
Direction: Oral Presentation. Recite the Nicene and Apostles Creed as a

group in class.
Activity 2
Direction: Group work. Discuss the reason why the two creeds differ from
each other using the following concepts.
1. Christian Theological Understanding

2. Correct belief
3. Arianism
4. Christological issues
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Lesson 23: Penance
1. Reason out on the importance of penance in the church

2. Compare the penance of protestant and catholic churches
Penance is repentance of sins . It also plays a part in non-sacramental

confession among Lutherans and other Protestants. The word penance
derives from Old French and Latin paenitentia, both of which derive from the
same root meaning repentance, the desire to be forgiven. Penance and
repentance, similar in their derivation and original sense, have come to
symbolize conflicting views of the essence of repentance, arising from the
controversy as to the respective merits of "faith" and "good works". Word
derivations occur in many languages. Protestant Reformers, upholding the
doctrine of justification by faith, held that repentance consisted in a change of
the whole moral attitude of the mind and soul (Matthew 13:15; Luke 22:32),
and that the divine forgiveness preceded true repentance and confession to
God without any reparation of "works". Rather, "God's kindness is meant to
lead you to repentance" (Romans 2:4). In his Of Justification by Faith, Calvin
says: "without forgiveness no man is pleasing to God." Nonetheless, in
traditions formed by a Calvinist or Zwinglian sensibility there has traditionally
been a stress on reconciliation as a precondition to fellowship. Private
confession of sins to a priest, followed by absolution, has always been
provided for in the Book of Common Prayer. As with Lutheranism, corporate
confession is the most common practice including "prayers of confession,
assurance and pardon" (Hickman, 2014). ―If we confess our sins, He who is
faithful and just will forgive us our sins and cleanse us from all
unrighteousness‖ (1 John 1:9). Our expression of repentance is answered by
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the absolution in which forgiveness is proclaimed: ―In the name of Jesus

Christ, you are forgiven!
In Greek, we often find in Scripture the Greek term ―metanoia‖ which is a

deep ―transformation of mind‖ of conformity to God. In Latin, we find ―agite
paenitentiam‖ or ―do penance.‖ Protestant commentators beginning with
Martin Luther criticized this translation because they felt that it emphasized
outward acts and not an inward transformation. The Church responded by
arguing that ―agite paenitentiam‖ or ―do penance‖ is a perfectly sound
interpretation because inward repentance always leads to an outward
expression. Moreover, in secular texts ―agere paenitentiam‖ often refers to
simple inward remorse. Nevertheless, just as faith without works is dead, so
also repentance without penance is dead (Marshall, 2011)
Some verses on penance in Sacred Scripture.
1. Luke 13:3 No, I say to you: but unless you shall do penance, you shall
all likewise perish.
2. Job 42:6 Therefore I reprehend myself, and do penance in dust and

ashes.
3. Ecclesiasticus 2:22 If we do not penance, we shall fall into the hands of

the Lord, and not into the hands of men.
4. Jeremiah 31:19 For after thou didst convert me, I did penance: and
after thou didst show unto me, I struck my thigh: I am confounded and
ashamed, because I have borne the reproach of my youth.
5. Lamentations 2:14 Thy prophets have seen false and foolish things for
thee: and they have not laid open thy iniquity, to excite thee to
penance: but they have seen for thee false revelations and
banishments.
6. Ezekiel 18:21 But if the wicked do penance for all his sins which he
hath committed, and keep all my commandments, and do judgment,
and justice, living he shall live, and shall not die.
7. Matthew 3:8 Bring forth therefore fruit worthy of penance.
8. Matthew 11:20 Then began he to upbraid the cities wherein were done
the most of his miracles, for that they had not done penance.
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9. Romans 2:4 Or despises thou the riches of his goodness, and

patience, and longsuffering? Knows thou not, that the benignity of God
leaded thee to penance?
10. Apocalypse 2:5 is mindful therefore from whence thou art fallen: and do
penance, and do the first works. Or else I come to thee, and will move
thy candlestick out of its place, except thou do penance.
Activity 1
Direction: Pair work. Provide a word (s) that will give broader meaning to
PENANCE.
P=
E=
N=
A=
N=
C=
E=
Activity 2
Direction: Individual work. Make an essay illustrating the importance of

penance to your personal life. Read and elaborate it in class.
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Lesson 24: The Holy Eucharist
1. Reason out why Holy Eucharist is also called as Last Supper

2. Understand the word ―remembrance ―and ―thanksgiving‖
The Holy Eucharist: The Holy Eucharist, commonly called the Mass, is the
central act of Christian worship. It is the sacrament of our redemption by
Christ‘s death. Those who partake of it receive the Body and Blood of Christ.
All who purpose to make their communion should diligently try and examine
themselves before they presume to eat of that Bread and drink of that Cup.
For as the benefit is great, if with a true penitent heart and lively faith a man
receives that Holy Sacrament, so is the danger great if he receives the same
unworthily.
The Mass is to be said in the official language of the Church in such a way it
can be heard by the worshipers. The authorized Order for the celebration of
the Mass is that set forth in the Prayer Book adopted by this Church
(IFI-DFAR)
The Eucharist /ˈjuːkərɪst/ (also called Holy Communion, the Lord's Supper,
and other names) is a sacrament in most Christian churches. According to the
New Testament, it was instituted by Jesus Christ during his Last Supper.
Giving his disciples bread and wine during the Passover meal, Jesus
commanded his followers to "do this in memory of me" while referring to the
bread as "my body" and the wine as "my blood"( Silone, 1937).Through the
Eucharistic celebration Christians remember Christ's sacrifice of himself on the
cross.
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Christians generally recognize a special presence of Christ in this rite, though

they differ about exactly how, where, and when Christ is present. While all
agree that there is no perceptible change in the elements, some believe that
they actually become the body and blood of Christ, others believe the true
body and blood of Christ are really present in, with, and under the bread and
wine which remain physically unchanged, others believe in a real but purely
spiritual presence of Christ in the Eucharist, and still others take the act to be
only a symbolic reenactment of the Last Supper. Some Protestants view the
Eucharist as an ordinance in which the ceremony is seen not as a specific
channel of divine grace, but as an expression of faith and of obedience to
Christ.
In spite of differences between Christians about various aspects of the

Eucharist, there is, according to the Encyclopedia Britannica, "more of a
consensus among Christians about the meaning of the Eucharist than would
appear from the confessional debates over the sacramental presence, the
effects of the Eucharist, and the proper auspices under which it may be
celebrated.
The word Eucharist may refer not only to the rite but also to the consecrated
bread (leavened or unleavened) and wine (or grape juice) used in the rite. In
this sense, communicants (that is, those who partake of the communion
elements) may speak of "receiving the Eucharist", as well as "celebrating the
Eucharist‖. The Greek noun εὐχαριστία (eucharistia), meaning "thanksgiving",
is not used in the New Testament as a name for the rite; however, the related
verb is found in New Testament accounts of the Last Supper ( Schreiner, and
Crawford, 2011) , Armstrong (2009 ) and La Verdiere (1996 ).
Some verses on Holy Eucharist in the Sacred Scriptures
1. 1 Corinthians 11:23-25 - For I have received of the Lord that which also
I delivered unto you, That the Lord Jesus the [same] night in which he
was betrayed took bread:
2. Luke 22:19-22 - And he took bread, and gave thanks, and brake [it],
and gave unto them, saying, This is my body which is given for you: this
do in remembrance of me
3. John 14:6 - Jesus saith unto him, I am the way, the truth, and the life:
no man cometh unto the Father, but by me.
4. Matthew 26:26 - And as they were eating, Jesus took bread, and
blessed [it], and brake [it], and gave [it] to the disciples, and said, Take,
eat; this is my body.
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5. Luke 22:17 - And he took the cup, and gave thanks, and said, Take
this, and divide [it] among yourselves:
Activity 1
Direction: Individual work. Fill up the missing words in a verse.
1. 1 Corinthians 11:23-25 - For I have received of the Lord that which also
I _______________ unto you, That the Lord Jesus the [same] night in
which he was ____________took ___________:
2. Luke 22:19-22 - And he took bread, and gave thanks, and __________
[it], and gave unto them, saying, This is my ___________ which is
given for you: this do in ______________ of me
3. John 14:6 - Jesus saith unto him, I am the _________, the truth, and
the __________ no man cometh unto the Father, but by______.
4. Matthew 26:26 - And as they were eating, Jesus took ____________,
and blessed [it], and brake [it], and _________ [it] to the disciples, and
said, Take, eat; this is my ____________.
5. Luke 22:17 - And he took the ____________, and gave thanks, and
said, Take this, and divide [it] among __________________:
Activity 2
Direction: Group work. Explain the following concepts.
1. Leavened
2. Unleavened
3. Holy Eucharist as thanksgiving
4. Holy Eucharist as sacrament
5. Consecrated
6. Physically unchanged
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Lesson 28: Holy orders
After this lesson, you should be able
1. Familiarize with the history of the sacrament of holy orders

2. Establish a biblical foundation on the Sacrament of holy orders
From Apostolic times there have been three Orders of Ministers in the Church
of God: Bishops, Priests and Deacons. These orders are to be reverently
esteemed and continued in this Church. And no man is to be accepted as a
lawful Bishop, Priest, or Deacon in this Church, or permitted to execute any
functions pertaining to these Orders, except he be called, tried, examined, and
admitted thereunto according to the Canons of this Church, and in accordance
with the Order prescribed by this Church for making, Ordaining and
Consecrating Bishops, Priests and Deacons, or hath had Episcopal
Consecration or Ordination (IFI-DFAR)
Holy Orders are Sacrament by which Bishops, Priests and Deacons are
ordained and receive power and authority to perform their sacred duties. In the
Christian churches, holy orders are ordained ministries such as bishop, priest
or deacon. It was the mission of the Apostles to go forth into the entire world
and preach the Gospel, baptizing those who believed in the name of the Holy
Trinity (Matthew 28:18–20). In the Early Church those who presided over
congregations were referred to variously as episcopos (bishop) or presbyteros
(priest). These successors of the Apostles were ordained to their office by the
laying on of hands, and according to Orthodox theology formed a living,
organic link with the Apostles, and through them with Jesus Christ himself.
(Williams, 1979), this link is believed to continue in unbroken succession to
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this day. Over time, the ministry of bishops (who hold the fullness of the
priesthood) and presbyters or priests (who hold a portion of the priesthood as
bestowed by their bishop) came to be distinguished. In Orthodox terminology,
priesthood or sacerdotal refers to the ministry of bishops and priests.
The Bishop
The bishop is the Teacher of the Faith, the carrier of Sacred Tradition, and the
living Vessel of Grace through whom the energeia (divine grace) of the Holy
Spirit flows into the rest of the church. A bishop is consecrated through the
laying on of hands by several bishops. (With the consent of several other
bishops, a single bishop has performed the ordination of another bishop, in
emergency situations, such as times of persecution), The consecration of a
bishop takes place near the beginning of the Liturgy, since a bishop can, in
addition to performing the Mystery of the Eucharist, also ordain priests and
deacons. Customarily, the newly consecrated bishop ordains a priest and a
deacon at the Liturgy during which he is consecrated.
By ordination to the episcopacy, bishops receive the fullness of the Sacrament

of Holy Orders and become successors of the Apostles. Through this
Sacrament, a bishop belongs to the college of bishops and serves as the
visible head or pastor of the local church entrusted to his care. Moreover, the
life and work of a bishop was clearly illustrated by St. Paul who said to his
disciple Timothy: "I remind you to rekindle the gift of God that is within you
through the laying on of my hands" (2 Tim 1:6), and "If any one aspires to the
office of bishop, he desires a noble task." (1 Tim 3:1) To Titus he said: "This is
why I left you in Crete, that you amend what was defective, and appoint
presbyters in every town, as I directed you" (Titus 1:5).
The Priest
A priest may serve only at the pleasure of his bishop. A bishop bestows
faculties (permission to minister within his diocese) giving a priest chrism and
an antimins; he may withdraw faculties and demand the return of these items.
The ordination of a priest occurs before the Anaphora (Eucharistic Prayer) in
order that he may on the same day take part in the celebration of the Eucharist
(Sokolof, 1899). The first priest figure to appear in the Old Testament is
Melchizedek, who offered a sacrifice of bread and wine on behalf of the
patriarch Abraham (Gn 14:18-20). He symbolized the permanence of
priesthood: "Like Melchizedek you are a priest forever" (Ps 110:4). God also
chose Aaron and his sons to be priests (Ex 28:1ff.) and designated the tribe of
Levi for liturgical service. They acted on behalf of the people and offered gifts
and sacrifices for sins. They proclaimed God's Word and led people to
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communion with him through sacrifices and prayers. But these priests were
unable to provide the fullness of salvation or definitive sanctification for the
people. Only the sacrifice of Jesus Christ could bring this about.
The priesthood of Melchizedek, Aaron, and the Levites prefigured the

priesthood of Christ, as is seen in consecration prayers for the ordination of
bishops, priests, and deacons. By ordination, "priests are united with the
bishops in [priestly] dignity and at the same time depend on them in the
exercise of their pastoral functions; they are called to be the bishops' prudent
co-workers". With the bishop, priests form a presbyteral (priestly) community
and assume with him the pastoral mission for a particular parish. The bishop
appoints priests to the pastoral care of parishes and to other diocesan
ministries. The priest promises obedience to the bishop in service to God's
people.
The priesthood of the Old Testament found its perfect fulfillment in the
priesthood of Jesus Christ, who is the one mediator between God and us.
Jesus' sacrifice of himself on the Cross was a priestly act of perfect self-
offering accepted by the Father and culminating in his Resurrection from the
dead so that, as Risen Lord and High Priest, he continues to offer salvation to
all.
The Deacon
A deacon may not perform any Sacrament and, indeed, performs no liturgical
services on his own but serves only as an assistant to a priest and may not
even vest without the blessing of a priest. The ordination of a deacon occurs
after the Anaphora (Eucharistic Prayer) since his role is not in performing the
Holy Mystery but consists only in serving; the Church adopted the term order
from its use in the Roman Empire, where it referred to a governing group. In
the Sacrament of Holy Orders, there are three degrees or "orders": bishop,
priest, and deacon. The rite of ordination is the sacramental act that makes
this possible. Ordination "confers a gift of the Holy Spirit that permits the
exercise of a 'sacred power' . . . which can come only from Christ himself
through the Church.
Deacons receive the Sacrament of Holy Orders from a bishop and are
ordained not to the ministerial priesthood but to the ministry of service.
Through ordination the deacon is conformed to Christ, who came to serve, not
to be served. In the Latin Church, deacons may baptize, proclaim the Gospel,
preach the homily, assist the bishop or priest in -the celebration of the
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Eucharist, assist at and bless marriages, and preside at funerals. They

dedicate themselves to charitable endeavors, which was their ministerial role
in New Testament times. Also, early in church history, certain men were
chosen to be ordained in a special way for service: deacons. The apostles
commanded some of the disciples to ―…pick out from among you seven men
of good repute, full of the Spirit and of wisdom…‖ (Acts 6:3). Deacons are not
ordained unto the priesthood, but unto a ministry of service. They are
configured to Christ, ―…who made himself the ‗deacon,‘ or servant of all. They
are called to be like Christ who ―emptied himself, taking the form of a
servant…‖ (Philippians 2:7).
Moreover, by Baptism, all the members of the Church share in Christ's holy
priesthood. It is called "the common priesthood of the faithful" because the
entire Church shares in it. To build up this priesthood, Christ gives to his
Church the ordained ministries of bishops, priests, and deacons through the
Sacrament of Holy Orders. Only the ordained bishop and priest may be
ministers of Confirmation (or Chrismation), the Eucharist, the Sacrament of
Penance and Reconciliation, and the Sacrament of the Anointing of the Sick.
Only bishops may ordain deacons, priests, and other bishops. "The ministerial
priesthood differs in essence from the common priesthood of the faithful
because it confers a sacred power for the service of the faithful. The ordained
ministers exercise their service for the People of God by teaching (munus
docendi), divine worship (munus liturgicum) and pastoral governance (munus
regendi)".
The ordained bishop and priest serve the Church in the person of Christ as
head of the Body. "Through the ordained ministry, especially that of bishops
and priests, the presence of Christ as head of the Church is made visible in
the midst of the community of believers". The Sacrament does not preserve
the ordained from weakness and sin, but the Holy Spirit guarantees that the
minister's sin does not impede the effectiveness of the Sacrament and its
graces. However, it is a holy mandate that the ordained are called to a
holiness of life and an attitude of humility that conforms them to Christ whose
priesthood they share. The priest acts not only in the person of Christ, the
Head of the Church, but also in the name of the Church when presenting to
God the prayer of the Church, especially in the Eucharist.
Activity 1
Direction: Oral Recitation. Study at home the following statements and

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present in class your personal opinion
1. Deacons receive the Sacrament of Holy Orders from a bishop and

are ordained not to the ministerial priesthood but to the ministry of
service.
2. The Sacrament does not preserve the ordained from weakness and
sin, but the Holy Spirit guarantees that the minister's sin does not
impede the effectiveness of the Sacrament and its graces.
Activity 2
Direction: Group work. Present an illustration on the following questions
1. The history of apostolic succession

2. The history of apostolic succession in the IFI
Lesson 26: Holy Matrimony
1. Verify a theological framework on marriage.

2. Establish a theological relationship between the bible and culture
Holy Matrimony/marriage is a sacrament in which a man and a woman are

joined together in the holy estate of matrimony (IFI-DFAR).
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Marriage, also called matrimony or wedlock, is a socially or ritually recognized

union or legal contract between spouses that establishes rights and
obligations between them, between them and their children, and between
them and their in-laws. The definition of marriage varies according to different
cultures, but it is principally an institution in which interpersonal relationships,
usually sexual, are acknowledged. In some cultures, marriage is
recommended or considered to be compulsory before pursuing any sexual
activity. When defined broadly, marriage is considered a cultural universal.
Individuals may marry for several reasons, including legal, social, libidinal,
emotional, financial, spiritual, and religious purposes. Whom they marry may
be influenced by socially determined rules of incest, prescriptive marriage
rules, parental choice and individual desire. In some areas of the world,
arranged marriage, child marriage, polygamy, and sometimes forced marriage,
may be practiced as a cultural tradition. Conversely, such practices may be
outlawed and penalized in parts of the world out of concerns for women's
rights and because of international law. In developed parts of the world, there
has been a general trend towards ensuring equal rights within marriage for
women and legally recognizing the marriages of interfaith or interracial, and
same-sex couples. These trends coincide with the broader human rights
movement.
Marriage can be recognized by a state, an organization, a religious authority, a
tribal group, a local community or peers. It is often viewed as a contract. Civil
marriage, which does not exist in some countries, is marriage without religious
content carried out by a government institution in accordance with the
marriage laws of the jurisdiction, and recognized as creating the rights and
obligations intrinsic to matrimony. Marriages can be performed in a secular
civil ceremony or in a religious setting via a wedding ceremony. The act of
marriage usually creates normative or legal obligations between the
individuals involved, and any offspring they may produce.
In terms of legal recognition, most sovereign states and other jurisdictions limit
marriage to opposite-sex couples and a diminishing number of these permit
polygyny, child marriages, and forced marriages. Over the twentieth century, a
growing number of countries and other jurisdictions have lifted bans on and
have established legal recognition for interracial marriage, interfaith marriage,
and most recently, same-sex marriage. Some cultures allow the dissolution of
marriage through divorce or annulment. In some areas, child marriages and
polygamy may occur in spite of national laws against the practice.
Since the late twentieth century, major social changes in Western countries
have led to changes in the demographics of marriage, with the age of first
marriage increasing, fewer people marrying, and more couples choosing to
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cohabit rather than marry. For example, the number of marriages in Europe
decreased by 30% from 1975 to 2005 (Vucheva, 2013).
Historically, in most cultures, married women had very few rights of their own,
being considered, along with the family's children, the property of the husband;
as such, they could not own or inherit property, or represent themselves
legally (see for example coverture). In Europe, the United States, and other
places in the developed world, beginning in the late 19th century and lasting
through the 21st century, marriage has undergone gradual legal changes,
aimed at improving the rights of the wife. These changes included giving wives
legal identities of their own, abolishing the right of husbands to physically
discipline their wives, giving wives property rights, liberalizing divorce laws,
providing wives with reproductive rights of their own, and requiring a wife's
consent when sexual relations occur. These changes have occurred primarily
in Western countries. In the 21st century, there continue to be controversies
regarding the legal status of married women, legal acceptance of or leniency
towards violence within marriage (especially sexual violence), traditional
marriage customs such as dowry and bride price, forced marriage,
marriageable age, and criminalization of consensual behaviors such as
premarital and extramarital sex.
Leach (1955) criticized Gough's suggested that marriage be viewed in terms
of the different types of rights it serves to establish. In 1955 article in Man,
Leach argued that no one definition of marriage applied to all cultures. He
offered a list of ten rights associated with marriage, including sexual monopoly
and rights with respect to children, with specific rights differing across cultures.
Those rights, according to Leach, included:
1. To establish a legal father of a woman's children.
2. To establish a legal mother of a man's children.
3. To give the husband a monopoly in the wife's sexuality.
4. To give the wife a monopoly in the husband's sexuality.
5. To give the husband partial or monopolistic rights to the wife's
domestic and other labor services.
6. To give the wife partial or monopolistic rights to the husband's
domestic and other labor services.
7. To give the husband partial or total control over property belonging
or potentially accruing to the wife.
8. To give the wife partial or total control over property belonging or
potentially accruing to the husband.
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9. To establish a joint fund of property – a partnership – for the benefit

of the children of the marriage.
Biblically, to establish a socially significant 'relationship of affinity' between the
husband and his wife's brothers , marriage is based on the laws of the Torah
and is a contractual bond between a man and a woman in which the woman
dedicates herself to be the exclusive woman of a single man. This contract is
called Kiddushin. Though procreation is not the sole purpose, a Jewish
marriage is also expected to fulfill the commandment to have children ( Gen.
1:28 )The main focus centers around the relationship between the husband
and wife. Kabbalistic ally, marriage is understood to mean that the husband
and wife are merging into a single soul. This is why a man is considered
"incomplete" if he is not married, as his soul is only one part of a larger whole
that remains to be unified (Sumner and Graham, 2007)
The Hebrew Bible (Christian Old Testament) describes a number of
marriages, including those of Isaac (Gen 24:49–67), Jacob(Gen 29:27) and
Samson (Judges 14:7–12) polygamy , or men having multiple wives at once,
is one of the most common marital arrangements represented in the Hebrew
Bible. Today Ashkenazi Jews are prohibited to take more than one wife
because of a ban instituted on this by Gershom ben Judah (Died 1040).
Among ancient Hebrews, marriage was a domestic affair and not a religious
ceremony; the participation of a priest or rabbi was not required. Betrothal
(erusin), which refers to the time that this binding contract is made, is distinct
from marriage itself (nissu'in), with the time between these events varying
substantially. However, wives were usually looked after with care, and men
with more than one wife were expected to ensure that they continue to give
the first wife food, clothing, and marital rights ( Ex. 21:10 ).
Since a wife was regarded as property, her husband was originally free to
divorce her for any reason, at any time. Divorcing a woman against her will
was also banned by Gershom ben Judah. A divorced couple was permitted to
get back together, unless the wife had married someone else after her divorce
(Deut. 24:2-4)
Christian marriages are based upon the teachings of Jesus Christ and the
Apostle Paul. As of 2015 many Christian denominations regard marriage as a
sacrament, as a sacred institution, or as a covenant, but this was not always
the case before the 1184 Council of Verona officially recognized marriage as a
sacrament ( McSheffrey,2006) Before then, no specific ritual was prescribed
for celebrating a marriage: "Marriage vows did not have to be exchanged in a
church, nor was a priest's presence required. A couple could exchange
consent anywhere, anytime.
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Divorce and remarriage, while generally not encouraged, are regarded

differently by each Christian denomination. Most Protestant Churches allow
people to marry again after a divorce. The Eastern Orthodox Church allows
divorce for a limited number of reasons, and in theory (but usually not in
practice) requires that a marriage after divorce be celebrated with a penitential
overtone. In the Roman Catholic Church an annulment can end a marriage
where the Church - for special reasons - regards it as never having taken
place.
Catholics, Eastern Orthodox Christians and many Anglicans consider marriage
termed holy matrimony to be an expression of divine grace, termed a
sacrament or mystery. In Western ritual, the ministers of the sacrament are the
husband and wife themselves, with a bishop, priest, or deacon merely
witnessing the union on behalf of the church, and adding a blessing. In
Eastern ritual churches, the bishop or priest functions as the actual minister of
the Sacred Mystery (Eastern Orthodox deacons may not perform marriages).
Western Christians commonly refer to marriage as a vocation, while Eastern
Christians consider it an ordination and a martyrdom, though the theological
emphases indicated by the various names are not excluded by the teachings
of either tradition. Marriage is commonly celebrated in the context of a
Eucharistic service (a nuptial Mass or Divine Liturgy). The sacrament of
marriage is indicative of the relationship between Christ and the Church (Eph.
5:29-32)
For Protestant denominations, the purposes of marriage include intimate
companionship, rearing children and mutual support for both husband and wife
to fulfill their life callings. Protestants are generally not opposed to the use of
birth control and consider marital sexual pleasure to be a gift of God. Some
verses support this teaching
1. So God created man in his own image, in the image of God he created
him; male and female he created them. Genesis 2:24
2. Therefore a man shall leave his father and his mother and hold fast to
his wife, and they shall become one flesh. Luke 16:18
3. ―Everyone who divorces his wife and marries commits adultery, and he
who marries a woman divorced from her husband commits adultery.
Genesis 2:18
4. Then the Lord God said, ―It is not good that the man should be alone; I
will make him a helper fit for him.‖ Hebrews 13:4
5. Let marriage be held in honor among all, and let the marriage bed be
undefiled, for God will judge the sexually immoral and adulterous.
Matthew 19:6
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6. So they are no longer two but one flesh. What therefore God has joined
together, let not man separate.‖ 1 Corinthians 7:39
7. A wife is bound to her husband as long as he lives. But if her husband
dies, she is free to be married to whom she wishes, only in the Lord. 1
Corinthians 7:1-40
8. Now concerning the matters about which you wrote: ―It is good for a
man not to have sexual relations with a woman.‖ But because of the
temptation to sexual immorality, each man should have his own wife
and each woman her own husband. The husband should give to his
wife her conjugal rights, and likewise the wife to her husband. For the
wife does not have authority over her own body, but the husband does.
Likewise, the husband does not have authority over his own body, but
the wife does. Do not deprive one another, except perhaps by
agreement for a limited time, that you may devote yourselves to prayer;
but then come together again, so that Satan may not tempt you
because of your lack of self-control. ... Genesis 9:1
9. And God blessed Noah and his sons and said to them, ―Be fruitful and
multiply and fill the earth. Matthew 19:9
10. And I say to you: whoever divorces his wife, except for sexual
immorality, and marries commits adultery.‖ Genesis 1:28
11. And God blessed them. And God said to them, ―Be fruitful and multiply
and fill the earth and subdue it and have dominion over the fish of the
sea and over the birds of the heavens and over every living thing that
moves on the earth.‖ John 10:30
12. He said to them, ―Because of your hardness of heart Moses allowed
you to divorce your wives, but from the beginning it was not so.
Matthew 19:8
13. But I say to you that everyone who divorces his wife, except on the
ground of sexual immorality, makes her commit adultery, and whoever
marries a divorced woman commits adultery. Matthew 5:32
Activity 1
Direction: Pair works. List down all your biblical reasons that any of the
following actions of the government such as: divorce, annulment or legal
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separation is against the law of God on marriage
Activity 2
Direction: Group work. Explain the following concepts.
1. Adultery
2. Sexual immorality
3. Polygamy
4. Same sex marriage
5. Forced marriage
6. Divorce
Lesson 27: Celibacy of Clergy
1. Know the real reason why celibacy among IFI clergy become optional
2. Understand the full theological underpinning of celibacy
Celibacy of the Clergy: Bishops, Priests, and Deacons are not commanded by
God‘s law to marry to abstain from marriage, therefore they are permitted to
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marry at their own discretion, as they shall judge the same to serve better to
godliness (IFI-DFAR)
The word "celibacy" can mean either the state of being unmarried or
abstinence, especially because of religious vows, from sexual intercourse. In
the canon law of the Latin Church, the word "celibacy" is used specifically in
the sense of being unmarried. However, for its clergy this state of being
unmarried is considered to be a consequence of the obligation to be
completely and perpetually continent: Clerical celibacy is the requirement in
certain religions that some or all members of the clergy be unmarried. These
religions consider that, outside of marriage, deliberate sexual thoughts,
feelings, and behavior are sinful; clerical celibacy also requires abstention
from these. However, the Iglesia Filipina Independiente declares that bishops,
Priests, and Deacons are not commanded by God‘s law to marry to abstain
from marriage, therefore they are permitted to marry at their own discretion, as
they shall judge the same to serve better to godliness.
Within the Roman Catholic Church, clerical celibacy is mandated for all clergy
in the Latin Church except deacons who do not intend to become priests.
Exceptions are sometimes admitted for ordination to transitional diaconate and
priesthood on a case-by-case basis for married clergymen of other churches
or communities who become Catholics, but ordination of married men to the
episcopacy is excluded. Clerical marriage is not allowed and therefore, if those
for whom in some particular Church celibacy is optional (such as permanent
deacons in the Latin Church) wish to marry, they must do so before ordination.
Eastern Catholic Churches either follow the same rules as the Latin Church or
require celibacy for bishops while allowing priestly ordination of married men.
In the Eastern Orthodox Church and Oriental Orthodoxy, celibacy is the norm
for bishops; married men may be ordained to the priesthood, but even married
priests whose wives pre-decease them are not allowed to enter marriage after
ordination. Similarly, celibacy is not a requirement for ordination as a deacon
and in some Oriental Orthodox churches deacons may marry after ordination.
For a period in the 5th and early 6th centuries the Church of the East did not
apply the rule of celibacy even for ordination to the episcopate. Anglicanism
and Protestantism in general do not require celibacy of its clergy and allow
clerical marriage.
Clerics are obliged to observe perfect and perpetual continence for the sake of
the kingdom of heaven and therefore are bound to celibacy which is a special
gift of God by which sacred ministers can adhere more easily to Christ with an
undivided heart and are able to dedicate themselves more freely to the service
of God and humanity (Canon 277)
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Permanent deacons, namely those deacons who are not intended to become
priests, are, in general, exempted from this rule. But married permanent
deacons are not allowed to remarry after the death of their spouse.
The Catechism of the Catholic Church states:
―All the ordained ministers of the Latin Church, with the exception
of permanent deacons, are normally chosen from among men of
faith who live a celibate life and who intend to remain celibate "for
the sake of the kingdom of heaven." Called to consecrate
themselves with undivided heart to the Lord and to "the affairs of
the Lord", they give themselves entirely to God and to men.
Celibacy is a sign of this new life to the service of which the
Church's minister is consecrated; accepted with joyous heart
celibacy radiantly proclaims the Reign of God.‖
In the Eastern Churches a different discipline has been in force for many
centuries: while bishops are chosen solely from among celibates, married men
can be ordained as deacons and priests. This practice has long been
considered legitimate; these priests exercise a fruitful ministry within their
communities. Moreover, priestly celibacy is held in great honor in the Eastern
Churches and many priests have freely chosen it for the sake of the Kingdom
of God. In the East as in the West a man who has already received the
sacrament of Holy Orders can no longer marry. Catechism of the Catholic
Church, 1579-1580
In some Christian churches, such as the western and some eastern sections
of the Catholic Church, priests and bishops must as a rule be unmarried men.
In others, such as the Eastern Orthodox Church, the churches of Oriental
Orthodoxy and some of the Eastern Catholic Churches, married men may be
ordained as deacons or priests, but may not remarry if their wife dies, and
celibacy is required only of bishops. Since celibacy is seen as a consequence
of the obligation of continence, it implies abstinence from sexual relationships.
The Code of Canon Law prescribes:
―Clerics are to behave with due prudence towards persons

whose company can endanger their obligation to observe
continence or give rise to scandal among the faithful
―(Canon 272 )‖
In some Christian churches, a vow of chastity is made by members of religious

orders or monastic communities, along with vows of poverty and obedience, in
order to imitate the life of Jesus of Nazareth (see also Evangelical counsels).
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This vow of chastity, made by people not all of whom are clergy, is different
from what is the obligation, not a vow, of clerical continence and celibacy
Some of the earliest Christian leaders were married men. The mention in Mark
1:30, Luke 4:38, and Matthew 8:14-15 of Saint Peter's mother-in-law indicates
that he had married (Matthew 8:14-15: "when Jesus was come into Peter's
house, he saw his wife's mother laid, and sick of a fever.") According to
Clement of Alexandria (Stromata, III, vi, ed. Dindorf, II, 276), Peter was
married and had children and his wife suffered martyrdom. Pope Clement I
wrote: ―For Peter and Philip begat children".
(http://www.newadvent.org/fathers/250103.htm)
On the other hand, in Luke 18:28-30 Jesus responds to Peter's statement that
he and the other disciples had left all and followed him by saying there is "no
one who has left house or wife or brothers or parents or children for the sake
of the kingdom of God who will not receive back an overabundant return in this
present age and eternal life in the age to come Michael F. Hull, Responding to
Objections to Priestly Celibacy
In 1 Corinthians 7:8 Paul the Apostle indicates that he was unmarried: either
single or a widower. In 1 Corinthians 9:5 he contrasts his situation with that of
the other apostles, including Peter, who were accompanied by believing wives.
Paul says Laurent Cleenewerck, a priest of the Orthodox Church in America
and professor of theology at Euclid University, clearly favored celibacy, which
he understood as "a gift"(Cleenewerck, 2008). Cleenewerck supports this
statement by quoting 1 Corinthians 7:5-8:
―Do not deprive one another except perhaps by agreement for a
set time, to devote yourselves to prayer, and then come
together again, so that Satan may not tempt you because of
your lack of self-control. This I say by way of concession, not of
command. I wish that all were as I myself am. But each has a
particular gift from God, one having one kind and another
different kind. To the unmarried and the widows, I say that it is
well for them to remain unmarried as I am. But if they are not
practicing self-control, they should marry. For it is better to
marry than to be aflame with passion.‖
A locus classicus used in favour of sacerdotal celibacy is 1 Corinthians 7:32–

33 ("The unmarried man is anxious about the things of the Lord, how to please
the Lord. But the married man is anxious about worldly things, how to please
his wife") and a locus classicus used against sacerdotal celibacy is the
statement in 1 Timothy 3:2–4 that a bishop should be "the husband of one
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wife" and "one who ruleth well his own house, having his children in
subjection".
One interpretation of "the husband of one wife" is that the man to be ordained
could not have been married more than once and that perfect continence, total
abstinence, was expected from him starting on the day of his ordination
(Onivento, 1990) Usually these also conclude that, because of the exclusion of
sexual relations, the members of the clergy were not entitled to marry after
ordination.
Activity 1
Direction: Individual work. Ask your priest or parents about the advantages
and disadvantages of celibacy among clergy and present it to the class.
Activity 2
Direction: Group work. Make a commentary on this teaching of St. Paul and
present it in class.
―1 Corinthians 7:5-8: Do not deprive one another except perhaps by

agreement for a set time, to devote yourselves to prayer, and then
come together again, so that Satan may not tempt you because of your
lack of self-control. This I say by way of concession, not of command. I
wish that all were as I myself am. But each has a particular gift from
God, one having one kind and another different kind. To the unmarried
and the widows, I say that it is well for them to remain unmarried as I
am. But if they are not practicing self-control, they should marry. For it
is better to marry than to be aflame with passion.‖
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Lesson 28: The Church Altar
1. Reflect on the sanctity of altar

2. Know how to treat the altar as God‘s altar
The altar is the most sacred part of the Church because there Jesus is
sacramentally present. It symbolizes Mt. Calvary, and, therefore, if images of
Saints are used for adornment, care is to be exercised that such ornaments
may not distract the minds of the worshipers from the Person of Jesus Christ
(IFI-DFAR).
An altar is any structure upon which offerings such as sacrifices are made for
religious purposes. It was usually a raised platform with a flat surface. There
are over four hundred references to altars in the Bible. The word altar is first
used in Genesis 8:20 when Noah built an altar to the Lord after leaving the
ark. However, the idea was present as early as Genesis 4:3–4 when Cain and
Abel brought their sacrifices to the Lord. They most likely presented their
offerings on some type of altar, even though the word altar is not used in that
passage.
An altar always represented a place of consecration. Before God gave His

Law to Moses, men made altars wherever they were out of whatever material
was available. An altar was often built to commemorate an encounter with God
that had a profound impact upon someone. Abram (Genesis 12:7), Isaac
(Genesis 26:24–25), Jacob (Genesis 35:3), David (1 Chronicles 21:26), and
Gideon (Judges 6:24) all built altars and worshiped after having a unique
encounter with God. An altar usually represented a person‘s desire to
consecrate himself fully to the Lord. God had worked in a person‘s life in such
a way that the person desired to create something tangible to memorialize it.
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During times of Israel‘s rebellion and idolatry, the Lord‘s altars fell into
disrepair. The prophet Elijah, confronting the prophets of Baal on Mt. Carmel,
―repaired the altar of the Lord, which had been torn down‖ (1 Kings 18:30).
Elijah‘s restoration of the altar was significant, given the rampant paganism of
his day. Also, in spite of the fact that he was living in a divided kingdom, the
prophet symbolized the unity of God‘s people in his construction: ―Elijah took
twelve stones, one for each of the tribes descended from Jacob, to whom the
word of the Lord had come, saying, ‗Your name shall be Israel.‘ With the
stones he built an altar in the name of the Lord‖ (1 Kings 18:31–32). It was on
this rebuilt altar that God rained down fire and put the Baal-worshipers to
shame (verses 38–39).
Sometimes God Himself commanded that an altar be built after He had

delivered someone in a miraculous way (Deuteronomy 27:4–7; Exodus 30:1).
Such an altar would be a memorial to help future generations remember the
mighty works of the Lord. Because atonement is God‘s work, the Law
specified that an altar made of stones must be made with natural, uncut
stones, ―for you will defile it if you use a tool on it‖ (Exodus 20:25).
When God gave instructions for the tabernacle, He also gave detailed
instructions for the kind of altar the courtyard should contain (Exodus 27:1–8).
On this altar, the people made sacrifices that God accepted as atonement for
their sin. It was to have four horn-like projections, one at each corner. It had to
be large enough to hold sacrifices of bulls, sheep, and goats. For the temple
that Solomon built, the altar was made of pure gold (1 Kings 7:48).
In the broadest sense, an altar is merely a designated place where a person

consecrates himself to someone or something. Many church buildings have
―altars‖ for prayer, communion, weddings, and other sacred purposes. Some
Christians create their own ―altars‖ for personal worship as visible reminders of
Romans 12:1, which says to ―present yourself as a living sacrifice.‖
Every human heart has an invisible altar where the war between the flesh and
the spirit rages. When we surrender areas of our lives to the control of the
Holy Spirit, we are in effect laying that area on the altar before God. It can help
to visualize Abraham‘s altar where he offered his son Isaac to the Lord
(Genesis 22:9). We can ask the Lord what areas of our lives He is requiring
that we offer to Him. We can symbolically lay that on the altar and let go. We
don‘t need a flat-topped surface; we can surrender our lives to God on the
altar of our hearts at any time.
`The altar is the most sacred part of the Church because there Jesus is
sacramentally present. It symbolizes Mt. Calvary, and, therefore, if images of
Saints are used for adornment, care is to be exercised that such ornaments
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may not distract the minds of the worshipers from the Person of Jesus Christ.
(DFAR) That altars signify a representative of the Lord, and burnt-offerings the
worship of Him thereby, is plainly evident in the Prophets, as also in Moses
when it is said of Levi, to whom the priesthood belonged:
1. They shall teach Jacob Thy judgments, and Israel Thy law; they shall
put incense in Thy nostrils, and whole burnt-offering upon Thine altar
(Deut. 33:10), meaning all worship; for "to teach Jacob judgments, and
Israel the law" denotes internal worship; and "to put incense in Thy
nostrils, and whole burnt-offering on Thine altar" denotes corresponding
external worship.
2. The Lord hath cast off His altar, He hath abhorred His sanctuary (Lam.
2:7); "altar" denoting representative worship which had become
idolatrous.
3. In Hosea: -- Because Ephraim hath multiplied altars to sin, altars have

been unto him to sin (Hosea 8:11); "altars" denote here all
representative worship separate from internal, thus what is idolatrous.
4. In David: --Let them bring me unto the mountain of Thy holiness, and
to Thy tabernacles. And I will go unto the altar of God, unto God the
gladness of my joy (Ps. 43:3, 4), where "altar" manifestly denotes the
Lord. Thus the building of an altar in the Ancient and in the Jewish
Church was for a representative of the Lord. As the worship of the Lord
was performed principally by burnt-offerings and sacrifices, and thus
these things signified principally representative worship, it is evident
that the altar itself signifies this representative worship itself.
As the altar represented the Lord in respect to Divine good, it was the very
holy of holies, and sanctified everything that touched it; as can be seen from
what follows in this book, where it is said, Seven days thou shalt make
atonement for the altar, and sanctify it; that the altar may be a holy of holies,
and everything that shall touch it shall be made holy (Exod. 29:37); and
therefore the fire upon the altar was perpetually burning, and was never put
out (Lev. 6:13); and from that fire was taken the fire for the incense, and from
no other source (Lev. 10:1-6); for by the fire of the altar was signified the
Divine good of the Lord's Divine love
That the altar was a representative of the Lord is evident from the following
passages in David: -
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1. Let Thy light and Thy truth bring me unto the mountain of Thy holiness,
and unto Thy habitations, that I may go in unto the altar of God, unto
God (Ps. 43:3, 4).
2. I wash mine hands in innocency; and I compass Thine altar, O Jehovah

(Ps. 26:6).
3. All the flocks of Arabia shall be gathered together to thee; the rams of
Nebaioth shall minister to thee; they shall come up with acceptance on
Mine altar (Isa. 60:7)
4. The Lord hath forsaken His altar, He hath abhorred His sanctuary (Lam.
2:7);
Activity 1
Direction: Individual work. Using the newly learned words, present an actual
activity held in the church where the altar was used. Depend your opinion as
to whether the usage was sacrilegious/disrespectful or not.
Activity 2
Direction: Group work. Discuss and present how the altar should be
used/treated by church goers.
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Lesson 29: Purity of Life
1. Evaluate one‘s standard of pureness of life

2. Understand the biblical bases of pureness of life
3. Reflect on the life of the clergy as to the pureness of life
Purity of Life: Holiness, altruism, obedience to God‘s Commandments and a

zeal for His honor and glory are incumbent upon Clergy and Laity alike,
therefore all should be trained in a clean and disciplined life, not neglecting
prayer, study, and the exercise of moral discipline (DFAR).
From God‘s perspective, purity involves much more than what you do in one
area of your life; it has to do with what you choose in every part of your life.
Achieving true purity is possible, but not through your own efforts. Instead, you
need to rely on Jesus every day to empower you to live in purity. Then your
quest for purity won‘t be frustrated by your failures; it‘ll be a sign of Jesus‘
successful work within you. (Hayley and DiMarco, 2013). in the highest sense
belongs to God ( Isaiah 6:3 ; Revelation 15:4 ), and to Christians as
consecrated to God's service, and in so far as they are conformed in all things
to the will of God ( Romans 6:19 Romans 6:22 ; Ephesians 1:4 ; Titus 1:8 ;
1 Peter 1:15 ).
1. Personal holiness is a work of gradual development. It is carried
on under many hindrances, hence the frequent admonitions to
watchfulness, prayer, and perseverance ( 1 Corinthians 1:30 ; 2 co
7:1 ; Ephesians 4:23 Ephesians 4:24 ) (2)
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2. Ethical Holiness - holiness of character in the distinct ethical sense

is ascribed to God. The injunction, "Be ye holy; for I am holy"
(Leviticus 11:44; 19:2), plainly implies an ethical conception. Men
cannot resemble God in His incommunicable attributes. They can
reflect His likeness only along the lines of those moral qualities of
righteousness and love in which true holiness consists. In the
Psalmists and Prophets the Divine holiness becomes, above all, an
ethical reality convicting men of sin (Isaiah 6:3,1) and demanding of
those who would stand in His presence clean hands and a pure
heart (Psalms 24:3).
3. Holiness of Place, Time and Object: From the holiness of God is
derived that ceremonial holiness of things which is characteristic of
the Old Testament religion. Whatever is connected with the worship
of the holy Yahweh is itself holy. Nothing is holy in itself, but
anything becomes holy by its consecration to Him. A place where
He manifests His presence is holy ground (Exodus 3:5). The
tabernacle or temple in which His glory is revealed is a holy building
(Exodus 28:29; 2 Chronicles 35:5); and all its sacrifices (Exodus
29:33), ceremonial materials (30:25; Numbers 5:17) and utensils
(1 Kings 8:4) are also holy. The Sabbath is holy because it is the
Sabbath of the Lord (Exodus 20:8-11). "Holiness, in short,
expresses a relation, which consists negatively in separation from
common use and positively in dedication to the service of Yahweh"
(Skinner in HDB, II, 395).
4. Holiness of Men: The holiness of men is of two kinds:
a. Ceremonial -A ceremonial holiness, corresponding to that of
impersonal objects and depending upon their relation to the
outward service of Yahweh. Priests and Levites are holy
because they have been "hallowed" or "sanctified" by acts of
consecration (Exodus 29:1; Leviticus 8:12, 30). The Nazirite
is holy because he has separated himself unto the Lord
(Numbers 6:5). Above all, Israel, notwithstanding all its sins
and shortcomings, is holy, as a nation separated from other
nations for Divine purposes and uses (Exodus 19:6, etc.;
compare Leviticus 20:24).
b. Ethical and Spiritual -But out of this merely ceremonial
holiness there emerges a higher holiness that is spiritual and
ethical. For unlike other creatures man was made in the
image of God and capable of reflecting the Divine likeness.
And as God reveals Himself as ethically holy, He calls man to
a holiness resembling His own (Leviticus 19:2). In the so-
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called "Law of Holiness" (Leviticus 17:1-26:46), God's

demand for moral holiness is made clear; and yet the moral
contents of the Law are still intermingled with ceremonial
elements (Leviticus 17:10; 19:19; 21:1). In psalm and
prophecy, however, a purely ethical conception comes into
view--the conception of a human holiness which rests upon
righteousness and truth (Psalms 15:1) and the possession of
a contrite and humble spirit (Isaiah 57:15). This corresponds
to the knowledge of a God who, being Himself ethically holy,
esteems justice, mercy and lowly piety more highly than
sacrifice (Hosea 6:6; Micah 6:6-8).
The Christian Conception.
The distinctive feature of the New Testament idea of holiness is that the
external aspect of it has almost entirely disappeared, and the ethical meaning
has become supreme. The ceremonial idea still exists in contemporary
Judaism, and is typically represented by the Pharisees (Mark 7:1-13; Luke
18:11). But Jesus proclaimed a new view of religion and morality according to
which men are cleansed or defiled, not by anything outward, but by the
thoughts of their hearts (Matthew 15:17-20), and God is to be worshipped
neither in Samaria nor Jerusalem, but wherever men seek Him in spirit and in
truth (John 4:21-24).
a. Applied to God- In the New Testament the term "holy" is
seldom applied to God, and except in quotations from the Old
Testament (Luke 1:49; 1 Peter 1:15), only in the Johannine
writings (John 17:11; Revelation 4:8; 6:10). But it is
constantly used of the Spirit of God (Matthew 1:18; Acts 1:2;
Romans 5:5, etc.), who now, in contrast with Old Testament
usage, becomes specifically the Holy Spirit or Holy Ghost.
b. Applied to Christ: -In several passages the term is applied
to Christ (Mark 1:24; Acts 3:14; 4:30, etc.), as being the very
type of ethical perfection (compare Hebrews 7:26).
c. Applied to Things: In keeping with the fact that things are
holy in a derivative sense through their relationship to God,
the word is used of Jerusalem (Matthew 4:5), the Old
Testament covenant (Luke 1:72), the Scriptures (Romans
1:2), the Law (Romans 7:12), the Mount of Transfiguration
(2 Peter 1:18), etc.
d. Applied to Christians- But it is especially in its application to
Christians that the idea of holiness meets us in the New
Testament in a sense that is characteristic and distinctive.
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Christ's people are regularly called "saints" or holy persons,

and holiness in the high ethical and spiritual meaning of the
word is used to denote the appropriate quality of their life and
conduct.
e. As Separate from the World -No doubt, as applied to
believers, "saints" conveys in the first place the notion of a
separation from the world and a consecration to God. Just as
Israel under the old covenant was a chosen race, so the
Christian church in succeeding to Israel's privileges becomes
a holy nation (1 Peter 2:9), and the Christian individual, as
one of the elect people, becomes a holy man or woman
(Colossians 3:12). In Paul's usage all baptized persons are
"saints," however far they may still be from the saintly
character (compare 1 Corinthians 1:2,14 with 5:1).
f. As bound to the Pursuit of an Ethical Ideal - But though

the use of the name does not imply high ethical character as
a realized fact, it always assumes it as an ideal and an
obligation. It is taken for granted that the Holy Spirit has taken
up His abode in the heart of every regenerate person, and
that a work of positive sanctification is going on there. The
New Testament leaves no room for the thought of a holiness
divorced from those moral qualities which the holy God
demands of those whom He has called to be His people.
(Orr, 1915)
Holiness, altruism, obedience to God‘s Commandments and a zeal for His
honor and glory are incumbent upon Clergy and Laity alike, therefore all
should be trained in a clean and disciplined life, not neglecting prayer, study,
and the exercise of moral discipline (DFAR)
Activity 1
Direction: Group discussion. Characterize the pureness of life that is

supposed to be seen in the life of an ordinary person and that of the ordained
person. If there are differences, state the reason why.
Activity 2
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Direction: Individual work at home. Make an essay on the statement below
―Personal holiness is a work of gradual development ―
Lesson 30: Knowledge
1. Know the sources of knowledge

2. Distinguish knowledge from wisdom
All truth is of God; therefore, the Church should promote sound knowledge
and good learning. No books except those detrimental to good morals are to
be prohibited (IFI-DFAR).
Knowledge is a familiarity, awareness or understanding of someone or

something, such as facts, information, descriptions, or skills, which is acquired
through experience or education by perceiving, discovering, or learning.
1. Situated knowledge is knowledge specific to a particular situation. It is

a term coined by Donna Haraway as an extension of the feminist
approaches of "successor science" suggested by Sandra Harding, one
which "offers a more adequate, richer, better account of a world, in
order to live in it well and in critical, reflexive relation to our own as well
as others' practices of domination and the unequal parts of privilege
and oppression that makes up all positions. Situational knowledge is
often embedded in language, culture, or traditions. This integration of
situational knowledge is an allusion to the community, and its attempts
at collecting subjective perspectives into an embodiment "of views from
somewhere (Haraway, 1988).
2. Partial knowledge. One discipline of epistemology focuses on partial

knowledge. In most cases, it is not possible to understand an
information domain exhaustively; our knowledge is always incomplete
or partial. Most real problems have to be solved by taking advantage of
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a partial understanding of the problem context and problem data, unlike

the typical math problems one might solve at school, where all data is
given and one is given a complete understanding of formulas necessary
to solve them This idea is also present in the concept of bounded
rationality which assumes that in real life situations people often have a
limited amount of information and make decisions accordingly.
3. Scientific Knowledge-The development of the scientific method has

made a significant contribution to how knowledge of the physical world
and its phenomena is acquired. (merriam-webster.com.) To be termed
scientific, a method of inquiry must be based on gathering observable
and measurable evidence subject to specific principles of reasoning
and experimentation. The scientific method consists of the collection of
data through observation and experimentation, and the formulation and
testing of hypotheses.
4. Religious meaning of knowledge In many expressions of Christianity,

such as Catholicism and Anglicanism, knowledge is one of the seven
gifts of the Holy Spirit ( philosophybites.com.) The Old Testament's tree
of the knowledge of good and evil contained the knowledge that
separated Man from God: "And the LORD God said, Behold, the man is
become as one of us, to know good and evil..." (Genesis 3:22)
In epistemology, a common concern with respect to knowledge is what

sources of information are capable of giving knowledge. The following are
some of the major sources of knowledge:
1. Perception — that which can be perceived through the experiences of
the senses. The view that experience is the primary source of
knowledge is called empiricism.
2. Reason — Reason can be considered a source of knowledge, either by
deducing truths from existing knowledge, or by learning things a priori,
discovering necessary truths (such as mathematical truths) through
pure reason. The view that reason is the primary source of knowledge
is called rationalism
3. Introspection — knowledge of one‘s self that can be found through
internal self-evolution. This is generally considered to be a sort of
perception. (For example, I know I am hungry or tired.)
4. Memory — Memory is the storage of knowledge that was learned in the
past — whether it be past events or current information.
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5. Testimony — Testimony relies on others to acquire knowledge and

communicate it to us. Some deny that testimony can be a source of
knowledge, and insist that beliefs gained through testimony must be
verified in order to be knowledge. ( http://www.philosophy-
index.com/epistemology/sources/)
Biblical sources of Knowledge
1. ―For the Lord gives wisdom; from His mouth come knowledge and
understanding; He stores up sound wisdom for the upright …‖
(Proverbs 2:6)
2. Daniel answered and said: ―Blessed is the name of God forever and
ever, for wisdom and might is His. And He changes the times and
the seasons; He removes kings and raises up kings; He gives
wisdom to the wise and knowledge to those who have
understanding. He reveals deep and secret things; He knows what
is in the darkness, and light dwells with Him.‖ (Daniel 2:20)
3. ―Can you search out the deep things of God? Can you find out the
limits of the Almighty? They are higher than heaven – what can you
do? Deeper than Sheol – what can you know? Their measure is
longer than the earth and broader than the sea.‖ (Job 11:7)
4. ‗Call to me, and I will answer you, and show you great and mighty
things, which you do not know.‘ (Jeremiah 33:3)
5. ―Because it has been given to you to know the mysteries of the
kingdom of heaven, but to them it has not been given.‖ (Matthew
13:11)
6. ―… that the God of our Lord Jesus Christ, the Father of glory, may
give to you the spirit of wisdom and revelation in the knowledge of
Him, the eyes of your understanding being enlightened; that you
may know what is the hope of His calling, what are the riches of the
glory of His inheritance in the saints, and what is the exceeding
greatness of His power toward us who believe …‖ (Ephesians 1:17)
7. ―Surely the Lord God does nothing, unless He reveals His secret to
His servants the prophets.‖ (Amos 3:7)
8. ―But there is a God in heaven who reveals secrets …‖ (Daniel 2:28)
9. Then Jesus said to those Jews who believed Him, ―If you abide in
My word, you are My disciples indeed. And you shall know the truth,
and the truth shall make you free.‖ (John 8:31)
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All of these verses are telling us that all things, including all knowledge and all
wisdom, come direct from God the Father. These verses are showing us that
not only is God the source of all knowledge and wisdom – but that He actually
wants to release this knowledge direct to us. He wants to show and reveal
great and mighty things to us. He wants to tell us deep and secret things that
the average person will not have access to. And not only will God give you His
knowledge, but He will also make sure to give you the understanding of that
knowledge and the wisdom to be able to actually use it! All of this can be given
to you free of charge. All you have to do is be willing to seek after it, and then
seek to fully understand it and how it can apply to the different areas of your
life.
Activity 1
Direction: Pair works. List down all sources of information that you think are
not contributory to the enrichment of one‘s faith
Activity 2
Direction: Whole-Class activity. The teacher will present an essay that has to
be evaluated by all students as to its valid content as far as enrichment of
one‘s faith is concerned.
Lesson 31: The Blessed Virgin
1. Qualify the interpretation of IFI church in relation to its practices and

dogma
2. Evaluate the biblical basis of other churches on their belief on Mary
The Blessed Virgin: The Virgin Mary was chosen by God to be the Mother of
Jesus Christ. As Jesus Christ is truly God and Mary is the Mother of Jesus
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Christ, she is the Mother of God in His human generation. She whom God
honored is to be honored above all (IFI-DFAR)
In the Catholic Church, veneration of Mary, mother of Jesus, includes prayer,
pious acts, visual arts, poetry, and music devoted to the Blessed Virgin Mary.
Popes have encouraged it, while also taking steps to reform some
manifestations of it. The Holy See has insisted on the importance of
distinguishing "true from false devotion, and authentic doctrine from its
deformations by excess or defect‖. (William ,1988) There are significantly
more titles, feasts, and venerative Marian practices among Roman Catholics
than in other Christian traditions. The term hyperdulia indicates the special
veneration due to Mary, greater than the ordinary dulia for other saints, but
utterly unlike the latria due only to God. "Mariolatry" is a Protestant pejorative
for perceived excessive Catholic devotion to Mary.
In Roman Catholic teachings, the veneration of Mary is a natural consequence
of Christology: Jesus and Mary are son and mother, redeemer and redeemed.
(Schmaus, 2004) This sentiment was expressed by Pope John Paul II in his
encyclical Redemptoris Mater: "At the center of this mystery, in the midst of
this wonderment of faith, stands Mary.
In the Roman Catholic tradition Mariology is seen as Christology developed to
its full potential. Mary is seen as contributing to a fuller understanding of the
life of Jesus. In this view, a Christology without Mary is not based on the total
revelation of the Bible. Traces of this parallel interpretation go back to the early
days of Christianity and numerous saints have since focused on it. (Schmaus,
2004)
Theological basis for the veneration of Mary

Veneration for Mary is based on the reference in the Gospel of Luke to Mary
as the selected handmaid of the Lord who is greeted and praised by both
Elizabeth and the angel Gabriel. God's work is further illuminated in the Marian
dogmas of the Roman Catholic Church such as the Immaculate Conception
and the Assumption, and are, in the Roman Catholic view, part of the apostolic
tradition and divine revelation. (McNally, 2001) Catholics distinguish
veneration from worship.
Mary's role in salvation and redemption
One of the components of the Catholic veneration of Mary is the focus on her
participation in the processes of salvation and redemption (Heffner, 2004)
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John's Gospel records her presence at the beginning and end of his public fife.
Particularly significant is Mary's presence at the Cross, when she received
from her dying Son the charge to be mother to the beloved disciple and, in
him, to all Christians. The Acts of the Apostles expressly numbers the Mother
of Jesus among the women of the first community awaiting Pentecost. John
Eudes wrote that: "The Virgin Mary began to cooperate in the plan of
salvation, from the moment she gave her consent to the Incarnation of the Son
of God". (Aumann, 1980)
Development of Marian doctrines
The theological development of devotion to Mary begins with Justin Martyr

(100–165) who articulated Mary‘s role in salvation history as the Second Eve.
This was followed up by Irenæus, whom Herbert Thurston calls "the first
theologian of the Virgin Mother"(Thurston, 1912).
The Church's magisterium has identified four teachings about Mary as
dogmas of faith. These include belief in her
1. Virginal conception of Jesus, taught by the First Council of
Nicaea in 325. The Council of Ephesus in 431 applied to her the
description "Mother of God", (Theotokos).
2. The perpetual virginity of Mary was taught by the ecumenical
Second Council of Constantinople in 553, which described her
as "ever virgin", and was expressed also, by the Lateran synod
of October 649
3. The doctrine of the Immaculate Conception states that from the
first moment of her existence Mary was without original sin.
(Holweck, 2016 )). This doctrine was proclaimed a dogma ex
cathedra by Pope Pius IX in 1854.
4. The dogma of the Assumption of Mary, defined by Pope Pius XII
in 1950, states that, at the end of her earthly life, she was
assumed into heavenly glory body and soul. (Pope Pius XII.
Munificentissimus Deus, 44)
The Roman Catholic Church celebrates three Marian solemnities which are
also holy days of obligation in many countries during the liturgical year (in
liturgical order):
 December 8 Feast of the Immaculate Conception
 January 1 Mary, Mother of God
 August 15 The Assumption of the Blessed Virgin Mary
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Among the other prominent Marian feast days and memorials in the General
Roman Calendar of the Catholic Church are:
 December 12 Our Lady of Guadalupe
 February 11 Our Lady of Lourdes
 May 13 Our Lady of Fátima
 May 31 Visitation of the Blessed Virgin Mary
 Immaculate Heart of Mary (Saturday after Sacred Heart of Jesus)
 August 22 Queenship of Mary
 September 8 Nativity of the Blessed Virgin Mary
Among the most prominent Roman Catholic Marian titles are:

 Mary, Mother of God
 Mary, the Immaculate Conception
 Mary, Queen of Heaven
 Queen of the Angels
 Queen of Peace
 Star of the Sea (Stella Maris)
 Mother of All Sorrows
Protestant theologians
Some early Protestants venerated and honored Mary.

1. John Calvin –He said: It cannot be denied that God in choosing and destining
Mary to be the Mother of his Son granted her the highest honor."
2. Zwingli – He said: I esteem immensely the Mother of God" and "The more the
honor and love of Christ increases among men, so much the esteem and
honor given to Mary should grow". Thus the idea of respect and high honor
was not rejected by the first Protestants; but rather it was the matter of
degrees of honor given to Mary, as the mother of Jesus, that Protestant
Reformers were concerned with, and therefore the practical implications for
Mariology are still a matter of debate.
3. John Wycliffe- The pre-Lutheran reformer John Wycliffe reflected the Marian
spirit of the later Middle Ages in one of his earlier sermons: "It seems to me
impossible that we should obtain the reward of Heaven without the help of
Mary. There is no sex or age, no rank or position, of anyone in the whole
human race, which has no need to call for the help of the Holy Virgin.
(Herbermann, 1913).
4. Martin Luther – He said: the honor given to the mother of God has been
rooted so deeply into the hearts of men that no one wants to hear any
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opposition to this celebration... We also grant that she should be honored,

since us, according to Saint Paul's words [Romans 12] are indebted to show
honor one to another for the sake of the One who dwells in us, Jesus Christ.
Therefore, we have an obligation to honor Mary. But be careful to give her
honor that is fitting. Unfortunately, I worry that we give her all too high an
honor for she is accorded much more esteem than she should be given or
than she accounted to herself (Basely, 2005).
Despite Luther's polemics against his Roman Catholic opponents over issues
concerning Mary and the saints, theologians appear to agree that Luther
adhered to the Marian decrees of the ecumenical councils and dogmas of the
church. He held fast to the belief that Mary was a perpetual virgin and the
Theotokos or Mother of God.( Baumer , 1994 ) Special attention is given to the
assertion, that Luther some three-hundred years before the dogmatization of
the Immaculate Conception by Pope Pius IX in 1854, was a firm adherent of
that view. Others maintain that Luther in later years changed his position on
the Immaculate Conception, which, at that time was undefined in the Church,
maintaining however the sinlessness of Mary throughout her life.[7] Regarding
the Assumption of Mary, he stated that the Bible did not say anything about it.
Important to him was the belief that Mary and the saints do live on after death.
(Baumer, 1994)
Throughout his career as a priest-professor-reformer, Luther preached, taught,
and argued about the veneration of Mary with a verbosity that ranged from
childlike piety to sophisticated polemics. His views are intimately linked to his
Christocentric theology and its consequences for liturgy and piety." Luther,
while revering Mary, came to criticize the "Papists" for blurring the line,
between high admiration of the grace of God wherever it is seen in a human
being, and religious service given to another creature. He considered the
Roman Catholic practice of celebrating saints' days and making intercessory
requests addressed especially to Mary and other departed saints to be
idolatry.
5. John Calvin-He accepted Mary's perpetual virginity and the title "Mother of
God", in a qualified sense. He considered himself the real follower of Mary
because he freed her from misuses of these titles and undeserved "Papist"
honor which is due only to Jesus Christ, and for returning this honor to him
alone. Calvin stated that Mary cannot be the advocate of the faithful, since she
needs God‘s grace as much as any other human being. If the Catholic Church
praises her as Queen of Heaven, it is blasphemous and contradicts her own
intention, because she is praised and not God. Calvin expressed deep
concern over its possible "superstitious" use of the title "Mother of God" from
the teachings of the Council of Ephesus :
114 | P a g e
I do not doubt that there has been some ignorance in their having
reproved this mode of speech, — that the Virgin Mary is the Mother
of God … I cannot dissemble that it is found to be a bad practice
ordinarily to adopt this title in speaking of this Virgin: and, for my
part, I cannot consider such language as good, proper, or
suitable… for to say, the Mother of God for the Virgin Mary, can
only serve to harden the ignorant in their superstitions.
The Virgin Mary was chosen by God to be the Mother of Jesus Christ. As
Jesus Christ is truly God and Mary is the Mother of Jesus Christ, she is the
Mother of God in His human generation. She whom God honored is to be
honored above all.
Activity 1
Direction: Group work. Submit a theological essay showing your personal

understanding of your belief or faith to Virgin Mary and justify your position.
Activity 2
Direction: Pair works.
a. Define on your own words the following concepts
1. Veneration
2. Theotokos
3. Assumption
4. Dogmatization
5. Honor
b. Summarize the theological premise of the following

reformers
a. John Calvin
b. Martin Luther
c. John Wycliffe
115 | P a g e
Lesson 32: Miracles

1. Define miracles in the perspective of the church

2. Define miracles in the perspective of the Bible
3. Situate the theological position of the IFI church
Miracles: Holy Scriptures teach us that events take place in the natural world,
but out of its established order, which are possible only through the
intervention of divine power, like the Incarnation of Jesus Christ. So-called
miracles, based not on well-authenticated facts but on merely fantastic rumors,
are repudiated. Belief in unsubstantiated miracles leads to pagan fanaticism
and is to be condemned as destructive to the true faith (IFI-DFAR)
A miracle is an event not explicable by natural or scientific laws. Such an
event may be attributed to a supernatural being (a deity), magic, a miracle
worker, a saint or a religious leader.
Informally, the word "miracle" is often used to characterize any beneficial
event that is statistically unlikely but not contrary to the laws of nature, such as
surviving a natural disaster, or simply a "wonderful" occurrence, regardless of
likelihood, such as a birth. Other such miracles might be: survival of an illness
diagnosed as terminal, escaping a life-threatening situation or 'beating the
odds'. Some coincidences may be seen as miracles (Halbersam, 1890)
Theologians say that, with divine providence, God regularly works through
created nature yet is free to work without, above, or against it as well. A true
miracle would, by definition, be a non-natural phenomenon, leading many
rational and scientific thinkers to dismiss them as physically impossible (that
is, requiring violation of established laws of physics within their domain of
validity) or impossible to confirm by their nature (because all possible physical
mechanisms can never be ruled out). The former position is expressed for
instance by Thomas Jefferson and the latter by the celebrated philosopher
David Hume.
A miracle is a phenomenon not explained by known laws of nature. Criteria for
classifying an event as a miracle vary. Often a religious text, such as the Bible
or Quran, states that a miracle occurred, and believers accept this as a fact.
British mathematician J. E. Littlewood suggested that individuals should
116 | P a g e
statistically expect one-in-a-million events ("miracles") to happen to them at

the rate of about one per month. By Littlewoods‘s definition, seemingly
miraculous events are actually commonplace.
Some prominent writers commented on the concept of miracles.
1. Baruch Spinoza- In his Tractatus Theologico-Politicus , Spinoza

claims that miracles are merely law like events whose causes we are
ignorant of. We should not treat them as having no cause or of
having a cause immediately available. Rather the miracle is for
combating the ignorance it entails, like a political project
2. David Hume- According to the philosopher David Hume, a

miracle is "a transgression of a law of nature by a particular volition
of the Deity, or by the interposition of some invisible agent‖. The crux
of his argument is this: "No testimony is sufficient to establish a
miracle, unless the testimony is of such a kind, that its falsehood
would be more miraculous, than the fact which it endeavors to
establish."
3. Friedrich Schlelermacher- According to the Christian

theologian Friedrich Schleiermacher "every event, even the most
natural and usual, becomes a miracle as soon as the religious view
of it can be the dominant".
4. Søren Kierkegaard- The philosopher Søren Kierkegaard,

following Hume and Johann Georg Hamann, a Humean scholar,
agrees with Hume's definition of a miracle as a transgression of a law
of nature but Kierkegaard, writing as his pseudonym Johannes
Climacus, regards any historical reports to be less than certain,
including historical reports of miracles, as all historical knowledge is
always doubtful and open to approximation.
Christianity views of Miracles
The gospels record three sorts of miracles performed by Jesus: exorcisms,

cures, and nature wonders (Funk, 1998) In the Gospel of John the miracles
are referred to as "signs" and the emphasis is on God demonstrating his
underlying normal activity in remarkable ways. In the New Testament, the
greatest miracle is the resurrection of Jesus, the event central to Christian
faith.
117 | P a g e
Jesus explains in the New Testament that miracles are performed by faith in
God. "If you have faith as small as a mustard seed, you can say to this
mountain, 'move from here to there' and it will move." (Gospel of Matthew
17:20). After Jesus returned to heaven, the book of Acts records the disciples
of Jesus praying to God to grant that miracles be done in his name, for the
purpose of convincing onlookers that he is alive. (Acts 4:29–31).
Cautions on the understanding of miracles
1. False prophets who will be able to perform miracles to deceive "if

possible, even the elect of Christ" (Matthew 24:24).
2. 2 Thessalonians 2:9 says, "And then shall that Wicked be revealed,
whom the Lord shall consume with the spirit of His mouth, and shall
destroy with the brightness of His coming: Even him, whose coming
is after the working of Satan with all power and signs and lying
wonders, and with all deceivableness of unrighteousness in them
that perish; because they received not the love of the Truth, that
they might be saved."
3. Revelation 13:13, 14 says, "And he doeth great wonders, so that he
maketh fire come down from heaven on the earth in the sight of
men, and deceived them that dwell on the earth by the means of
those miracles which he had power to do in the sight of the beast;
saying to them that dwell on the earth, that they should make an
image to the beast, which had the wound by a sword, and did live."
4. Revelation 16:14 says, "For they are the spirits of devils, working
miracles, which go forth unto the kings of the earth and of the whole
world, to gather them to the battle of that great day of God
Almighty."
5. Revelation 19:20 says, "And the beast was taken, and with him the
false prophet that wrought miracles before him, with which he
deceived them that had received the mark of the beast, and them
that worshipped his image. These both were cast alive into a lake of
fire burning with brimstone." These passages indicate that signs,
wonders, and miracles are not necessarily committed by God.
These miracles not committed by God are labeled as false (pseudo)
miracles though which could mean that they are deceptive in nature
and are not the same as the true miracles committed by God.
118 | P a g e
The Gospel of John is structured around miraculous "signs": The success of

the Apostles according to the church historian Eusebius of Caesarea lay in
their miracles: "though laymen in their language", he asserted, "they drew
courage from divine, miraculous powers". The conversion of Constantine by a
miraculous sign in heaven is a prominent fourth-century example.
Since the Age of Enlightenment, miracles have often needed to be
rationalized: C.S. Lewis, Norman Geisler, William Lane Craig, and other 20th-
century Christians have argued that miracles are reasonable and plausible.
For example, Lewis said that a miracle is something that comes totally out of
the blue. If for thousands of years a woman can become pregnant only by
sexual intercourse with a man, then if she were to become pregnant without a
man, it would be a miracle. (Hoffman, 2007)
There have been numerous claims of miracles by people of most Christian

denominations, including but not limited to faith healings and casting out
demons. Miracle reports are especially prevalent in Roman Catholicism and
Pentecostal or Charismatic churches.
Catholic Church
The Catholic Church recognizes miracles as being works of God, either
directly, or through the prayers and intercessions of a specific saint or saints.
There is usually a specific purpose connected to a miracle, e.g. the conversion
of a person or persons to the Catholic faith or the construction of a church
desired by God. The Church says that it tries to be very cautious to approve
the validity of putative miracles. The Catholic Church says that it maintains
particularly stringent requirements in validating the miracle's authenticity.
The Catholic Church has recognized several events as miracles, some of
them occurring in modern times. Before a person can be accepted as a saint,
they must be confirmed as having performed two miracles posthumously.
1. In the procedure of beatification of Pope John Paul II, who died in 2005,
the Vatican announced on 14 January 2011 that Pope Benedict XVI
had confirmed that the recovery of Sister Marie Simon-Pierre from
Parkinson's disease was a miracle (bbc.news.co.uk. 14 January 2011)
2. Eucharistic miracles wherein the sacramental bread and wine are

transformed into Christ's flesh and blood, such as the Miracle of
Lanciano and cures in Lourdes.
3. According to 17th century documents, a young Spanish man's leg was
miraculously restored to him in 1640 after having been amputated two
and a half years earlier. (Messori,2000):
119 | P a g e
4. The Miracle of the Sun, which occurred near Fatima, Portugal on

October 13, 1917. Anywhere between 70,000 and 100,000 people, who
were gathered at a cove near Fatima, witnessed the sun dim, change
colors, spin, dance about in the sky, and appear to plummet to earth,
radiating great heat in the process. After the ten-minute event, the
ground and the people's clothing, which had been drenched by a
previous rainstorm, were both dry.
Holy Scriptures teach us that events take place in the natural world, but out of
its established order, which are possible only through the intervention of divine
power, like the Incarnation of Jesus Christ. So-called miracles, based not on
well-authenticated facts but on merely fantastic rumors, are repudiated. Belief
in unsubstantiated miracles leads to pagan fanaticism and is to be condemned
as destructive to the true faith. (DFAR)
Activity 1
Direction: Individual work. Present situations wherein your own life you have
experience miracles and comment on as to its authenticity
Activity 2
Direction: Group work. Present a list of miracles that you believe are pagan
in nature and judge them accordingly based on the stories in the Bible
120 | P a g e
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126 | P a g e
ABOUT THE AUTHOR:
Rev. Dr. Jose D. Falogme, Jr. obtained his doctoral degree in Educational
Management from Philippine Normal University, Manila. He earned his master‘s
degree in Supervision and Administration and bachelor‘s degree in Education from
Romblon State University. Rev. Dr. Falogme also earned his Bachelor in Theology
from St. Andrew‘s Theological Seminary, Quezon City.
His passion toward management has been inspired by his 25 years of priestly work in
different parishes in Romblon. As lecturer in management, he become a part-time
instructor in the masterate program of Romblon State University for Three years. He
is also a national lecturer for all priests of Iglesia Filipina Independiente who are
applying for elevation as bishop of the church and an external panel member of
Romblon State University for its masterate students.
He wrote and locally published pamphlets on the management of parishes for its
parishioners and schools.
Currently, he is the General Manager of the Multi-awardee Class A and second

biggest Cooperative in the provinces of Romblon and Mindoro. A school director of
Epiphany School of Peace and Goodwill-IFI Learning Institution in Romblon offering
Pre-School, Primary and secondary curricular programs where is teaching Research,
Philosophy, Humanities, World Religion, etc. He is also the Diocesan Program
Consultant of his church in Romblon and Mindoro, Canon II of the Cathedral of St.
Vincent Ferrer, Chairman of the National Committee on IFI Schools and President of
the Association of IFI Schools in the Philippines.

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[EPIPHANY SCHOOL OF PEACE AND

GOODWILL-IFI LEARNING INSTITUTION]

July 17, 2016

Making Faith Alive: A

REV. JOSE D. FALOGME, JR. M.A.G.C., Ph.D.

The book MAKING FAITH ALIVE: A THEOLOGICAL AND HISTORICAL

I am indebted to Ms. Sharon Famaran, Rochelle Fernando and Cathedral Staff

Rev. Jose D. Falogme, Jr. M.A.G.C , PhD.

Lesson 1: Basic Understanding of Tradition 1

UNIT 2 SACRAMENTS AND DOCTRINES

Lesson 11: Holy Unction 26

Lesson 1: Basic Understanding of Tradition

Intended Learning Outcomes

After this lesson, you should be able to:

1. Understand deeply how something becomes a tradition

Definition and Characteristics

Tradition is a belief or behavior passed down within a group or society with

 Social attitudes- An acquired tendency to evaluate social things in a

components: emotional, cognitive and behavioral. There are explicit

 Beliefs- A conscious mental act that involves arriving at a conclusion

 Past experience - past experience determines our interpretations of

Moreover, according to Handler and Innekin (1984), tradition is also seen in

1. Rituals of social interaction. This can be traditional, with phrases

2. Larger concepts practiced by groups. These are family traditions

3. Material objects. These are buildings, works of art or tools

4. Traditional music. Traditional values and others

Furthermore, tradition is another means by which the original revelation is

 Stories and teachings of the founders were passed on by word of

Explaining the Learned Concepts

Direction: With your partner, answer emphatically the following questions

1. What makes something a tradition

1. Cite an example of a family tradition that at present your family has

Lesson 2: Factors affecting the retention of tradition

Intended Learning Outcomes

After this lesson, you should be able to:

1. Evaluate the changes happening in our tradition

In many countries, concerted attempts are being made to preserve traditions

a. Globalization . In this process tradition is assumed to have threatened

b. Assimilation . This process can also threaten the existing tradition of a

c. Marginalization . This will also threaten the existing tradition of

d. Technology-According to the National Science Education Standards,

e. Modernization. In 1960, scholars from Japan, U.S.A. and other

1. A comparatively high concentration of population in cities and

Explaining the Learned Concepts

1. How does globalization affect tradition?

Statements Agree Disagree Reasons/Reactions/

LESSON 3: Tradition of Men

After this lesson, you should be able to:

According to some theologians there is tradition that nullifies scriptures. The

c. Misbehaviour. 2Thessalonians 3:6 Now we command you,

Explaining the Learned Concepts

Direction: Find your partner in class and answer these questions

1. What makes an idea a tradition?

Lesson 4: Traditions that are Biblically Sanctioned

Intended Learning Outcomes

After this lesson, you should be able to:

Tradition of Men is not dangerous if it does not nullify the tradition

Sadducees concerning the resurrection we read of His position on the

Explaining the Learned Concepts

Lesson 5: Traditional Holy Week Services

Intended Learning Outcomes

After this lesson, you should be able to:

1. Familiarize oneself with the different arguments over a particular

The meaning of tradition in the bible is translated as paradosis: par-ad'-os-is from