USL CORE

VALUES
VISION
USL is a global learning
A i) •
community MISSION
recognized for science and CHRISTIAN LIVING EXCELLENCE PROFESSIONAL RESPONSIBILITY
technology across all disciplines, USL sustains a Catholic academic
We are witnesses to the We seek and maintain We are committed to efficiently and
strong research,
and responsive community community
society that nurtureson
anchored persons for
ClCM's Gospel values as taught and uncompromising standard responsibly apply the learned
engagement grounded on the community, church and
M issio et Excellentia lived by Christ thus making of quality in teaching, principles, values and skills in the
ClCM
mission and identity for a distinctive . God's love known and learning,
service,and stewardship of chosen field of initiative and command
discipline,taking
student experience. experienced by all. school resources. responsibility in one's professional
advancement.

EDUCATIONAL PHILOSOPHY
The University of Saint Louis upholds the philosophy that
education s for building of self and persons for the Church and ::<'1''::
-
I \
the
Society. Wisdom bui ds. To these ends, the following are University
SOCIAL AWARENESS AND INVOLVEMENT INNOVATION, CREATIVITY ANDAGILITY
of Saint Louis's core values integralin the formation of every
We engage ourselves with society by We keep ourselves relevant and
member of the Louisian community.
listening to the prevailing issues and responsive to the changing needs of
concerns our stakeholders by being flexible,
in the society, thereby initiating and solution oriented, and having
participating in constructive and relevant cutting edge decisions and practices
social activities for the promotion of just
ice, peace and integrity of creation and for
people's wellness and development
consistent with the CICM charism.
 CHRISTIAN FORMATION EDUCATION (CFED)
PHILOSOPHY
The University of Saint Louis offers a Christian Faith Education that upholds the integral f ormation
of the human person built by the wisdom of God.
VISIO N
The Christian Faith Education in the University of Saint Louis is a transformative life developing
curriculum anchored on the Gospel values of Jesus, responsive to the challenges and signs of the
times, faithf ul to the teachings of the Church, and aimed at forming Christian disciples and faith
communities.
M ISSION
Christian Faith Education in the University of Saint Louis is committed to the whole person geared
towards missionary discipleship in CICM Missio et Excellentia which:

1.Advances in the understanding of the Christian faith and morals.

2.Fosters Christ-centered missionary spirituality in the example of Mary.
3.lmpels pastoral actions that give witness to the Gospel values in response to the signs of the times.
4.Participates in the community life of the Church in the work of evangelization.
LEARNI NG CONTENTS:I

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i God created all things, (world and the human persons). They were in "paradise" which means, :
I
! there was harmony,justi ce, peace, and joy. Despite the very good conditions of life that they were :
I
i in, the first human beings {"Adam" and "Eve") still committed sin. :
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 SIN

MISSION >, >, >, >, > > >, > >, >, SALVATION (O.T)
ABRAHAM
PROPHETS
PRIESTS
JESUS KINGS
(Son) >> :> >, :> >, :> > MISSION >- > >·> > > > > > > SALVATION/KINGDOM (N.T.
>, GOSPELS)
(way,truth, &
life)

1 Church > > > >, >, >, MISSION > >·> >· > >· > >· > > SALVATION/KINGDOM
(Holy Spirit)
(N.T.Acts of the Apostles & the
Apostles/Discipies Letters /Epistles)

JERUSALEM O_R
,-------''.> (ROMAN EMPIRE . L-D) -> WHOLE WORLD
 Sacrament means channel, representative, visible sign of an invisible reality
GOD ' --> JESUS - ---1\> CHURCH
·

The Sacrament of God is Jesus and the Sacrament of Jesus is the Church (John 20:21, Acts 1:8)
The Church started as a religious renewal "movement"/group in Jerusalem, Israel by no other than Jesus Christ. Jesus
grounded the Church on the foundation of the Apostles and it spread from Jerusalem to the Roman Empire world until
throughout all the earth.
The first "name" of the Church was The Way (Acts 9:2), the members of the Church were called Christians in
Antioch (Acts 11: 26). The Church was persecuted by the Roman Empire (which was still pagan) until the
Conversion of the Emperor Constantine in 313 AD which paved the way for Christians to infiltrate Rome until
Christianity was declared as the official religion of the Roman Empire in 380 A.D by Emperor Theodosius.
Way back in 45 A.D, the first apostle who went to Rome and started the Church there was no other than
Peter. Later, reflecting on the mission of Jesus which He passed on to the Church, the Church's official "name" or title
evolved into:One, Holy, Catholic, and Apostolic.
 From the Church developed the Hierarchy (Bishops, priests, and deacons - with the Pope as the overall
head for the sake of division of work and maintaining the unity of the Church while it spreads the Kingdom of
God on earth.

From the Church comes the different "kinds" of priests according to spirituality or mission area.

A. DIOCESAN - a term use for priests serving their local places;

B. MONKS - started in the 3rd century AD in Egypt and in Syria with a life of simplicity or asceticism. Monks
who are composed of sisters (not priests) only came out later. Example of few monks in Cagayan who are
sisters are those at the St. Claire monastery in lguig.

C. MISSIONARIES - are group/community of priests who really want to go to serve remote places not yet evangelize.
Examples of missionaries are the following:
c.1.THE DOMINICANS who was founded by St. Dominic in Prouille, France in 1216.(Dominic was a Spanish priest).
c.2.THE AUGUSTINIANS which started in 1244 in Italy (group or no specific founder).
c.3.THE JESUITS OR CALLED SOCIETY OF JESUS who was founded in 1540 by Ignatius of Loyola, formerly a
Spanish soldier who became priest.
c.4.The CICM and other missionary groups only came out later.
THE CICM was founded by a diocesan priest Theophile Verbist in 1862 in Scheut, Anderlecht,
Brussels, Belgium.CICM is just one of the missionary groups which is an arm of the Church for
evangelization.
ARTIClE 1
D CICM is an international religious missionary Institute; founded by Theophile Verbist;
dedicated to the Incarnate Word; under the name and patronage of the Immaculate Heart of
Mary.

ARTIClE 2
D The CICM members are sent to the nations to announce the Good News, wherever
missionary presence is most needed, especially where the Gospel is not known or
lived.
D The CICM members leave their country to proclaim salvation as a gift of God
which liberates from everything that oppresses and divides people.
D The CICM members address themselves preferentially to the poor as the
privileged recipients of the Kingdom of God.
D The CICM members who come from different races and cultures live and work
together as brothers, One of heart and One of soul, as a sign of solidarity among
the churches in the universal mission.
ARTICLE 3
D The missionary goal of the CICM must inspire and motivate all commitments both
communal and personal.
D We are alert to new situations in the world as well as to the new needs of the
Churches. D We regularly ask ourselves/ REFLECT about the directions of our tasks
we undertake. D We willingly adopt the reorientations (changes) deemed necessary
to undertake.

ARTICLE 4
D We sincerely love and respect the people whom we are sent.
D We adopt a listening attitude and try to gain knowledge and understanding of their socio-
economic, political, cultural and religious realities and discern the evangelical values present in
these realities.
D We foster attitudes which reflect these values and cooperate with initiatives which promote
them. D We mutually purify and strengthen our values and their expressions through dialogue.
D In response to the concrete or specific situations and needs of different countries, people or
culture where CICM missionaries are present. Each continent has its own accent: In Europe,
the search for a missionary integration; in Africa, on communion and solidarity especially
among tribes; in Asia, on Evangelization and the attempt to dialogue with the great religions
of the region; in America, on solidarity and the struggle for liberation of various forms.
ARTICLE 5
D The witness of an authentic Christian Life is always at the heart of the proclamation of
God's Kingdom. This implies that we participate in the building of a more humane and just
world, and that we announce explicitly the Lord Jesus and his message of life.

ARTICLE &
D To those who have been touched by the Good News, we provide a solid formation, leading to
a full participation in the life of the local community and to a Christian commitment in the world.

ARTICLE J
D Wherever we work and whatever our specific task, we try to respond to situations of misery,
injustice and oppression and to understand their causes. In our work for a new world, we are
always inspired by the Lord Jesus and his Gospel.
D Today, the Church continues to faithfully fulfill this mandate which she has received from her
founder, through diverse ministries and apostolates. One of these ministries is Religious Education
in a school setting. Religious Education is a form of Christian Education. Religious Education
is an integral dimension of the Church's evangelizing mission. As an integral part of the
evangelization, like Catechesis, aims "to make men's faith become living, conscious and active
through the light of instruction" (NCDP 114) and to "put people not only in touch but in
communion, in intimacy with Jesus Christ" (CT 5).
CICM AND RELIGIOUS EDUCATION
 
Catechesis or Religious Education is an essential part of the CICM missionary activity. Fr. Jan Van Bauwel, CICM,
wrote that Catechesis, “was and remains to be an important concern of all CICM missionaries in the Philippines,
since their first arrival on November 2, 1907.” In fact, a number of them excel as authors and trainers in the field of
Catechesis.
 
The education apostolate has always been considered by the CICM as a special means of accomplishing its mission.
Education is a means of proclaiming the Good News of Jesus and of forming Christian communities especially among the
youth. Hence, in almost every place where the CICM missionaries are assigned, a parish and a mission school are
established. 
 
Every CICM educational institution lives up top the missionary identity of the CICM. Each member of the school
community must become fully aware of his/her responsibilities to reach out and discover them the impact of the Gospel
on social reality, justice, and solidarity.
 
The following are some of the general educational objectives of the CICM-RP province:

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1. To form an educational community of administrators, faculty, students, personnel, and parents who
are conscious that their knowledge, skills, and attitudes should be signs of the kingdom and that
by this fact they realize their highest human dignity.

2. To reflect continually, in the light of Catholic faith, upon the growing treasures of human knowledge
and to transmit it thr ough teaching, research and various services in our community.
3. To be committed to the service of the people of God and human society in general: to study
contemporary problems such as the dignity of human life, promotion of justice and peace, and a just
sharing in the world's resources.

4. To look for ways and means to give the same chances to the children as many disadvantaged
families as possible.

5. To integrate and promote the life-giving aspect of the cultural and moral values of the people.
To realize this education apostolate CICM mission schools were established. In the
Philippines today, six CICM schools remain as instruments in the evangelization of the
youth and the development of the locality. They comprised the CICM – Philippine School
Network. 

CICM- PHILIPPINE
Q
PROVINCE MISSION
PRIORITIES AND PROJECTS
The CICM mission serves as one of the instruments of God's proclamation of the
Good News. As a concrete manifestation of its commitment to be of service to God
and the Church, the CICM-RP province re-affirmed in its mission-vision the following
missionary projects as priorities:
 INDIGENOUS PEOPLE
CONCERNS
CICM priests and brothers are exposed to the
realities of the IP so that in their own way, they
can respond to the IP's pressing needs.
•9o SPECIAL CONCERNS: JUSTICE, PEACE
""' AND INTEGRITY OF CREATION {JPIC)
It urges the members of the community towards a change in
lifestyle, advocacy and networking to safeguard the whole of
creation. Ministering to the weak, the most neglected and
handicapped is mirroring the CICM's commitment to JPIC. With
their inspiration, people may believe that despite their experiences
in life, they can remain hopeful because God is present through
their care and service of the congregation. Thus, CICM continues
to create structures and programs that serve the less privileged in
the society.
One thrust of the CICM schools is to put emphasis on
Campus Ministry where the charism and spirituality of CICM
can be promoted. It must also foster the formation of
competent Campus Ministers and promotion of more
vocation and the animation of students to be active in the
celebration of the liturgies.
In the formation of parishes, organized sessions
among CICM confreres for enrichment. A center was
even established to help CICM missionaries better
serve the parishioners. Moreover, CICM commits to
be an active partner in ecumenical fora and inter-
religious dialogues whenever and wherever CICM
missionaries are sent
"The CICM in the Philippines in their vision for the CICM Tomorrow accepted the challenge of
re conceiving their missionary identity adapts the process of reinvention and revitalization,
explores new missionary paradigms and develops new missionary strategies within the
context of the new planetary transformation. One of the many mission paradigms they
had prioritized is the appreciation of lay empowerment. The congregation recognized the
importance of the mission of the laity in new evangelization. Engaging the help of
mission lay partners necessarily brings with it a pronounced recognition of lay participation.
Lay participation in the Church's mission is something that the CICM tomorrow continues to
support with resolute attention and care."
- NOVA ET VETERA
The story of the implantation of the Christian Church by the CICM missionaries in Northern
Philippines particularly in the Province of lsabela can never be attributed solely to the CICM
missionaries. In the just concluded celebration of the 100 years of CICM missionary presence
in lsabela with the theme, Remembrance and Thanksgiving, a dominant motif had surfaced
the empowerment of the local church as the CICM missionaries mission partners. Ever since
the embryonic stage of the CICM, the laity have always been partners in their missionary
activities and journeys. These lay mission partners had been displaying their passion for
mission since the first entry of the CICM missionaries in the Philippines. Though the
unfolding of ages created crucial facelifts on the images of the CICM mission partners from a
do-it all volunteer catechists to a paid professional or a next-to-the-rank deputy to a
convinced, dedicated, committed and educated lay, the lay has always been present in the
portrait of the CICM missions.
The CICM lay mission collaborators are envisioned as: a witnessing and caring community of committed
laypersons dedicated to support, and collaborate in the missionary task of the CICM. Hence, four
dimensions characterize these mission collaborators:

First, they revive or revitalize structural spaces and opportunities for an increased lay participation.

Second, they practice and help foster the CICM mission spirituality in all CICM institutions and
pastoral works and entities.

Third, they participate in and promote the missionary character and work of CICM institutions
through mutual interchange and sharing of experiences, expertise and resources. Fourth, they
initiate programs and activities in support of the missionary priorities of the CICM.
The next years of the Congregation will certainly be another set of challenging years with new
situations and issues to confront. From 1960 onward, there was already a systematic decrease in the
number of the CICM personnel. Missionary animations were retried, but results were poor and new
approaches in animating the youth were proven to be with little success. The present global and social
challenges in doing mission confronting the Church in general and CICM in particular, had once more
called the partnership of the CICM missionaries and their lay counterparts to effectively and boldly face
these changes while maintaining the faith and keeping hope in the future of the CICM as it continues to
contribute its share in the building of God's reign in society.
 Community involvement is a basic and pervasive aspect of university
education, the University through the Community and Extension Services
Office (CESO) which is now Community Engagement and CICM
Advocacies (CECA) initiates and implements extension/ outreach/
community service activities that allow students, faculty, and personnel to
apply new knowledge they generate to address specific social development
problems.

However, unlike state universities and colleges (SUCs) which are mandated
specifically to align their programs in support of national, regional, or local
development plans (RA 7722 or Higher Education Act of 1994, Sec. 2, Par. 2),
the university assumes a more liberal thrust for its extension programs. As a
CICM educational institution, it pursues it programs within the broader frame
of the CICM missionary focus on the transformation of the world and the
coming of the reign of God.
 The holistic development of peoples and communities as the University envisions suggests
that it commits itself to the educational, spiritual, socio cultural , economic, and political, health,
and environmental development needs of its partner communities and the nation as a whole.
However, as there are also other institutions worki ng in each of these areas, the university
may collaborate with them or endeavors to focus on specific needs that are least attended to,
most importantly those that are in line with CICM mission priorities and insofar as its capacities
can reasonably permit.

As a higher education institution, the university brings to bear in its extension/ outreach/
service-learning programs its expertise in instruction and research. These programs,
however, are not a one- way traffic. They are implemented as a result of the researches
conducted and the concepts taught in the classroom. As the university extends its expertise
with the partner communities, feedbacks are generated from the
stakeholders. These feedbacks are eventually used to assess and improve the programs.
Hence, the university contributes to the development of the partner communities and at the
same time the values and valuable
learning through university's exposure to partner communities play a vital role in the significant
development of the Louisian Community.
 MISSION AND VISION OF CECA
MISSION
As the over-all coordinating body of the various community engagement activities that are
initiated by the different sectors of the Louisian Community, the CECA Office shall:

. Participate in constructive and relevant social activities for the promotion of

I

CICM Advocaci es
I
I
I
I

J 2. Sustain holistic development of communities which are humane, self-reliant,

i sustainable and dynamic.
I
I
I
I

l 3. Encourage volunteerism among the sectors of the Louisian community for

I

i the noble and worthwhi le community engagement activities thereby cultivating

i the same spirit in the client-partner communities.
!_ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _
__
 -------------------------------------- VISION
The University's Community Engagement and CICM Advocacies (CECA) Office
envisions:
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i Developing socially aware, sensitive and responsive members of the
Louisan Community through active involvement in community extension, service
learning, and outreach activities towards community development.

PROGRAMS AND GOALS OF CECA

Guided of its goal of a wide, functional service to the community and an advocacy of
sustainable development with complete linkages here in the country and abroad, the
Community Engagement and CICM Advocacies Office seeks to:
1. Integrate in-depth community extension/service learning/outreach activities in the curricular
programs of the school;
2. Conduct research-based community development programs for the disadvantaged sectors of
the society;
3. Intensify linkages and networking with educational institutions, GAs, NGAs, international
agencies, alumni and private individuals; and
4. Instill to the Louisians and the community the value of eagerness to help at all times.
5.

USL FRAMEWORK: COMMUNITY ENGAGEMENT AND CICM ADVOCACIES (CECA)

With the thrusts of the University of Saint Louis Tuguegarao to uphold the philosophy that
education is meant for building of self and persons for the Church and the Society, the
Community Engagement and CICM Advocacies (CECA) Office introduces the USL-CECA
framework which comprises its trifocal functions: Extension, Outreach and Service Learning.
The nine departments of the university work hand in hand to spearhead the general advocacy
programs which include: Disaster Response and Risk Reduction Management, Peace and Life
Education, Integrity of Creation, Youth Empowerment and Responsible Citizenship, Nutrition
and Health Development, Indigenous Peoples and Interreligious Dialogue, Adult Education &
Gender and Development, Justice and Human Rights, and Poverty Alleviation.
 
One of the goals of Community Engagement and CICM Advocacies (CECA) is to build resilient and sustainable
communities responding through CICM Advocacies with the objectives: To become a resourceful center and a sustainable
community of stakeholders responsive through CICM Advocacies and to live out the CICM Missionary Charism in
Assisting partner communities in transformative programs.
The Community Engagement and CICM Advocacies Office aligns its programs to the themes of the Catholic Social
Teachings of the Church which are Life and Dignity of the Human Person, Solidarity, Care for God's Creation, Call to
family, community and Participation, Option for the poor and vulnerable, Rights and Responsibilities, and last is Dignity of
Work and rights of workers.

With the tri-focalization of the CECA framework which are Outreach, Service Learning and Extension Programs,
the Community Engagement and CICM Advocacies Office came out with nine advocacies to uphold the themes of Social
Teachings of the Church and the 2030 Agenda for Sustainable Development. The following are the advocacies of the
CECA with the respective departments leading the advocacy:
 
SEAITE Department: Disaster Response and Risk Reduction Management
Elementary Department: Peace and Life Education
Junior High School Department: Integrity of Creation
Senior High Department: Youth Empowerment and Responsible Citizenship
SHAS Department: Nutrition and Health Development
SEAS Department: Indigenous Peoples and Interreligious Dialogue
Non- Teaching Personnel Department: Adult Education & Gender and Development
Graduate School Department: Justice and Human Rights
SABH Department: Poverty Alleviation
 
The nine departments of the university work hand in hand to spearhead the general advocacy programs.  Last semester
you were enrolled with the subject CFED 1051 with the descriptive title CICM in Action: Justice, Peace, Indigenous and
Interreligious Dialogue. With its descriptive title, let us recall the different main topics discussed in this subject.
 
PEACE AND LIFE EDUCATION
The world seems much smaller and almost instantly, global issues are becoming local, and the need for peace and life
education becomes a necessity to build the maintain peace in students, family life, friendship groups, work place,
neighbors, as well as within selves. Therefore, the need for peace and life education has arguably never been greater than
it is today. Peace and life educating often includes an appreciation for diversity within   a broad context of non-violence
analysis and resolution.
Teaching peace and life education is a versatile and multi – disciplinary aspect. It includes teaching peace, non-violence,
conflict   resolution, social justice, and human rights concern for preserving the natural environment (Smith,
2004). Emphasizing peace and life education is an essential need in educational institutions. It starts   first   with an   honest  
willing to engage educators in the learning process, which is an essential and powerful way to transform their selves
individually and collectively. The students need the skills to create and maintain peace. The methodology of Peace and
Life Education therefore encourages critical thinking and prepares students to act on their convictions.   Hence, there is no
magical approach to peace and life education. It will evolve and grow only through practice. 
 

JUSTICE AND HUMAN RIGHTS

In recent decades we have witnessed a multitude of increasingly urgent demands for social justice and for the protection
of human rights. Politically, those struggling to promote social justice have worked hand in hand with human rights
advocates. The social injustices of racial and sexual discrimination have been protested as violations of the fundamental
human rights to equal opportunity and to the equal protection of the laws; a human right to an adequate standard of living
has been proclaimed on the basis of the injustice of an affluent society in which the rich can enjoy luxuries while the poor
lack the means to meet their basic human needs. Social justice isn’t possible if only some voices are heard. Unfortunately,
that’s often what happens and the voices of the marginalized and vulnerable are silenced. Even when society tries to
address problems, solutions won’t work if those most affected can’t participate in the process. Participation must be
encouraged and rewarded so that everyone – especially those who haven’t had a chance before – can speak.
 
INTEGRITY OF CREATION
Over the past years, we have come to realize that commitment to the integrity of creation must be at the heart of our work
for justice and peace in the world today. All creation is sacred; God, our creator, is revealed to us through creation. In fact,
when we speak of the “integrity of creation” we acknowledge that we are part of the community of creation. Jesus’
command “to love one’s neighbor” is not limited to other human beings; it extends to every facet of creation. We are called
to live in a mutually life-enhancing relationship with all of creation.
Care for nature is part of a lifestyle which includes the capacity for living together and communion. Jesus reminded us that
we have God as our common Father and that this makes us brothers and sisters. Fraternal love can only be gratuitous; it
can never be a means of repaying others for what they have done or will do for us. That is why it is possible to love our
enemies. This same gratuitousness inspires us to love and accept the wind, the sun and the clouds, even though we
cannot control them. In this sense, we can speak of a ‘universal fraternity’. (Pope Francis, Laudato Si’, 228)
 
INDIGENOUS PEOPLE AND INTERRELIGIOUS DIALOGUE
As the church undertakes its evangelizing mission, the spirit of dialogue manifested as an attitude of respect and
friendship should permeate all those activities constituting the evangelizing mission of the church. The Incarnation of our
Lord Jesus is ultimately an image and example of dialogue. God becoming man, sharing our human life and speaking in a
human language to bring the Good News is an example of deep solidarity that moves the Church’s dialogue with peoples,
cultures and religion.
Throughout history, there has been found a certain awareness among indigenous peoples of a hidden power, which lies
behind the course of nature and the events of human life. At times there is present a latent recognition of a Supreme
Being. This awareness and recognition results in a way of life that is imbued with a deep religious sense. The Church,
therefore, urges the faithful to enter with prudence and charity into discussions and collaborations with people of other
religions and cultures. Let Christians, while witnessing to their own faith and way of life, acknowledge, preserve and
encourage the spiritual and moral truths found among peoples of other faith and traditions, and also their social life and
culture.

Poverty and inequality have been recurrent challenges in the Philippines and have again come to the fore in
the wake of the current global financial crisis and rising food, fuel, and commodity prices experienced
in 2008. The
proportion of households living below the official poverty line has declined very slowly and unevenly in the past
 four decades, and poverty reduction has been much slower than in neighboring countries such as the
People's Republic of China (PRC), Indonesia, Thailand, and Viet Nam. The growth of the economy has been
characterized by boom-and-bust cycles and current episodes of moderate economic expansion have had
limited impact on poverty reduction. Other reasons for the relatively moderate poverty decline include the high
rate of inequality across income brackets, regions, and sectors; and unmanaged population growth (Aldaba,
2009).
According to United Nation (UN), 2020 poverty entails more than the lack of income and productive resources to ensure
sustainable livelihoods. Its manifestations include hunger and malnutrition, limited access to education and other basic
services, social discrimination and exclusion as well as the lack of participation in decision-making. Various social groups
bear disproportionate burden of poverty.
Poverty eradication must be mainstreamed into the national policies and actions in accordance with the internationally
agreed development goals forming part of the broad United Nations Development Agenda, forged at UN conferences and
summits in the economic, social and related fields. The Second United Nations Decade for the Eradication of Poverty
(2008-2017), proclaimed by the General Assembly in December 2007 aims at supporting such a broad framework for
poverty eradication, emphasizing the need to strengthen the leadership role of the United Nations in promoting
international cooperation for development, critical for the eradication of poverty.
Poverty alleviation has been one of the priorities of many countries. Philippines, being in the Third World country is faced
with problems such as poverty, unemployment, and inflation. Previous and present Philippine Presidents had armed
various government agencies towards the advocacy of reducing poverty in the country. In fact, even schools in the country
are addressing poverty issues by empowering their employees and students to do community engagement activities to
uplift the lives of the poor and marginalized sectors of the community.
 Poverty alleviation has been the cornerstone of development strategies adopted by multilateral and bilateral aid agencies
over the last 50 years. Therefore, it’s surprising that there is a sudden frenzy among these agencies in announcing that
poverty alleviation is now one of their most important objectives. Why this sudden assertion? A plausible explanation
could be extracted from Joseph Stiglitz’s 1998 Prebisch Lecture at UN Conference on Trade and Development where he
highlighted and differentiated the means versus the ends. Over the last 50 years of development strategies, there has been
a series of different approaches driven by the single paradigm of quick economic growth to address the poverty alleviation
issue. However, the approaches, i.e., the means—building capital of all types—became the ends and the objective of
poverty alleviation was somewhat trivialized (Duraiappah, 2000).
 
 THE SCRIPTURE ON POVERTY ALLEVIATION
Do not exploit the poor because they are poor and do not crush the needy in court, for the Lord will take up their case and will exact life
for life. — Proverbs 22:22-23
This proverb begins with a warning against robbing the poor or crushing the afflicted at the gate.  The gate was the place where
financial transactions took place in Israel.  It was the "Wall Street" of their society.  Because this is where the "movers and
shakers" of their culture would meet to transact major business, it was also the place God commanded that the poor and the afflicted
be given honest and fair treatment (Calvary Chapel, 2011).
The Lord warns against robbing and afflicting pain from every people especially the poor.  The word rob is the Hebrew word
"gazal" which means to take something by force or to seize something from another because they cannot resist.  Here God is
protecting the poor and afflicted because they would not have the kind of business savvy or representation to protect
themselves.  The poor are those who are low or small in matters of importance in society.  The word for poor is used to describe
the lame, those who were defeated in a military engagement, or someone who is so weak that they are languishing before others.  They
cannot rise up to defend themselves in the gate.  They can barely care for themselves.  Thus, they are easy prey for those who want to
abuse and steal (Calvary Chapel, 2011).

The Lord also warns against those crushing the afflicted.  The afflicted are those suffering, in a state of poverty, oppression, or
misery.  They are in serious want - and biblically they are those whose only hope is in the deliverance and grace of God.  They are
easy pickings for the ungodly and unprincipled.  To crush them is to beat them down and oppress them.  Again, their sad state of
affairs makes them unable to stop those who would use their power and position to take advantage of their poverty.
The warning God gives those with power and authority in the gate is to refrain from treating these people badly.  But if someone at
the gate would proceed in acting unjustly, we have a picture that should cause us to shrink back in terror.  God says that He Himself
will plead their cause.  The poor and afflicted have no representation - or do they?  God said that He would be their representative.  He
would "plead their case.  This word "plead" is a legal term.  It means that God Himself will rise up and argue their lawsuit (Ford,
2020).
The church’s role in poverty alleviation

Historically, the Church stood at the forefront of giving freely to the poor, caring for widows,
taking in destitute orphans, visiting the sick, and caring for the dying. Despite this long and
often-appreciated legacy of support for the poor and the needy, the evangelical Church
ceased or slowed to provide such ministry in the years that followed 1925. This was
probably due to the emphasis on the "social gospel" in liberal theology, which many
evangelicals began to view with deep suspicion.
Christians are called to exhibit special care for the poor, the sick, the elderly, the
widow, the orphan, the resident alien, and the oppressed. Those who address poverty
and the struggles of the poor cannot afford to ignore the centrality of the home, the
family, and the Church, in addition to other economic factors (Kaiser, 2013).

The Church has a long tradition of teaching on the poor and poverty (Catechism, esp
2442-2449), especially in relation to economic systems and values. A lot of this
teaching is specific and deals with detailed questions about economic decisions,
policies - both national and international and examines big questions on economic
theories and philosophies. In a broader sense it is more helpful, as an introduction to
get a feel for some of the key principles and beliefs that underlie these more content
and historically specific teachings.

Love for the poor is incompatible with immoderate love of riches or their selfish use.
- Catechism of the Catholic Church: 2445

There are some key elements of Catholic Social Teaching that frame the Church's
response to poverty, they are solidarity, preferential option for the poor and the universal
destination of goods. As always, the beginning point for all the social teaching is
human dignity. It is the right of every human to be treated in accordance with their
innate dignity and society ought to be ordered towards that good. Socio-economic
 structures which put and keep people in poverty and disadvantage therefore are
inherently unjust and require change. The Church believes that all of Creation is a gift
given equally to all of humanity to be shared in such a way that every person has the
necessary resources to live a life that reflects their dignity - this includes not just
material basics but also opportunities to fulfill ones potential. So while the Church
consistently upholds the right to private property, that right is not absolute and should
always be ordered towards common use and the duty to share, and most especially to
not take more than you need. In that regard, poverty precisely because it is largely
the outcome of structural decisions about who gets how much is a violation of this
principle.

The principle of solidarity is connected not just to the material deprivation people in
poverty experience but also to the exclusion, shaming and powerlessness that
accompanies it. Truly being in solidarity with those in poverty therefore is as much
about accompanying and relieving their material poverty, but also truly seeing God in
them and recognising their shared and equal human dignity. Pope John Paul II
reminds us that solidarity is a holistic state, a state to bring about the common good; it
is a commitment to work for
the social, economic, cultural and environmental conditions which allow each and every
one one of us to reach our potential. It is about truly standing with and loving the whole
person.
"Those who oppresses the poor show contempt to their Maker, but those who are kind
to the needy honor Him.
Prov. 14:31"
 Closely connected to this is the belief in a preferential option for the poor, which is a
deliberate choice to be on the side of the poor, just as we see in the Gospel. It is an
obligation of love that sees decision making think of the poor first, not as some
afterthought. As the Australian Bishops reminded us in their 1996 Social Justice
Statement, 'A New Beginning', 'it includes a willingness and readiness on the part of the
better off to share their wealth and their power.' But as Pope John Paul II commented in his
1991 encyclical Centesimus Annus we must also be careful not see the poor as victims
only to be helped. People's poverty is not simply about lacking in resources but more
significantly about being excluded from networks of exchange and productivity (for example
an employment sector that largely excludes people living with disability is the real cause of
their economic poverty).

In a broader sense our tradition, like the Gospel it grows from, is always calling us to see
the world from the perspective of the poor, forgotten, marginalized and outcast and to
be like Jesus in accompanying them, being in true relationship with them and working for a
kingdom where the poor come first. We are reminded time and again in Scripture that God
is on the side of the poor, not because they are superior, but because poverty is an
affront to God's design for us and he stands with and wants justice for those whom the
world has discarded and diminished in such a way (JPO, n.d.).

As it was said in the gospel of Matthew 25:35-40, For I was hungry and you gave me
something to eat, I was thirsty and you gave me something to drink, Iwas a stranger
and you invited me in, I needed clothes and you clothed me, I was sick and you looked
after me, I was in prison and you came to visit me.'
 "Then the righteous will answer him, 'Lord, when did we see you hungry and feed you, or
thirsty and give you something to drink? When did we see you a stranger and invite you
in, or needing clothes and clothe you? When did we see you sick or in prison and go to
visit you?'
The King will reply, 'Truly I tell you, whatever you did for one of the least of these brothers
and sisters of mine, you did for me.'
Since the foundat ion of CICM as a m1ss1onary institute, the poor and the excluded
have always been the focus of its commitment. They are dedicated to sharing the hope
and comfort of the Gospel, while relieving the suffering of our poorest, most neglected
brothers and sisters in Christ. The missionaries pioneered and dared to go to the
geographical and social fringes of society in numerous countries, contributing to the
transformation of the world towards a more just and humane society. The Reign of God is
at hand but humanity has to promote and protect it.

Especially caring service to the poor and the marginalized was seen and experienced as a
priority since the beginnings of the Congregation. "One of the basic reasons for the
missionary engagement for the majority of the confreres is their concern to serve the
poorest, to struggle with them and for them, so that the poor may live a liberated life, in
dignity and solidarity. Christ was on the side of the poor and in our being with the poor, we
meet Him. For many confreres, the joy of their vocation is to live in the midst of oppressed
and crushed peoples, with whom they feel very close and whom they deeply love."
(Silhouettes and Profiles, coll.: "CICM Spirituality", no4)

The University of Saint Louis, being a CICM school, has the heart to do missionary
activities. It envisions a responsive community engagement grounded on the CICM
mission. In the past, there have been many activities that reached out to the community
to alleviate poverty. Also, one of the core values of the University is the Social
Awareness and Involvement. The University engage itself with society by listening to the
prevailing issues and concerns in the society, thereby initiating and participating in
constructive and relevant social activities towards poverty alleviation and so much more.
Thereby, with all the visions and advocacies of local, national and world organization, the
School of Accountancy, Business and Hospitality spearheaded this advocacy.