A Training Module On Church Community Organizing Work

A TRAINING MODULE FOR
CHURCH COMMUNITY ORGANIZING WORK
United Church of Christ in the Philippines

877 EDSA, West Triangle, Quezon City
OBJECTIVES:
1. To provide sufficient orientation for church workers and lay leaders involved in
church community organizing work.
2. To acquire adequate understanding on the Biblical and theological foundations of
church community organizing work.
3. To develop needed skills in doing church community organizing work.
TARGET GROUP:
- Church workers and lay church leaders
LEARNING ACTIVITIES:
1. Worship
2. Input
3. Workshops
4. Community Integration
INPUT AND DISCUSSION QUESTIONS FOR WORKSHOP GROUPS
INPUT I - JESUS AS AN ORGANIZER
A. Introduction:
Our Biblical basis for our study is the whole Gospel of Mark. We’ll be looking
into some texts from Mark’s Gospel from time to time as we go along. It would be best
to read the whole Gospel of Mark. Read it from the eyes of a Church Community
Organizer. According to New Testament scholars, this is the first Gospel written, and it
focuses on the ministry of Jesus. There are several titles accorded to Jesus Christ our
Lord that we could see in this Gospel, like teacher, healer, and miracle worker. But
there is one title that would best describe Jesus’ ministry, but never mentioned in the
Gospel at all, and that is: Jesus is an organizer.
Although the word “organizing” is never used in the Scripture, the whole of
Jesus’ work is actually organizing work in terms of our present terminologies. Needless
to say, our ministry should be patterned after that of Jesus’ own ministry. And if Jesus
Christ our Lord did organizing work, then we must also do organizing work.
However, for some church people, organizing is a very bad word. Apparently,
they would associate organizing work with those with leftist ideology. But no, we are
doing organizing work as Jesus did, not for any ideology but for the Reign of God.
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Let us therefore look into the organizing work of Jesus as recorded in the
Gospel of Mark, and draw out from there some basic principles we could use for our
own church community organizing work.
B. Jesus' Mission and Ministry:
1. Transformation as the heart of Jesus' mission and ministry

The heart of Jesus' mission and ministry according to the Gospel account of Mark
was his commitment to transform persons as well as systems and patterns of
relationships and even of governance. And the main means that he used was to
organize people: challenge them with the demands of the Reign of God, orient them
with the Kin-dom perspective and Gospel values, develop them the sensitivity to the
needs of people, form them into clusters of two, twelve, seventy-two for their collective
learning and experiences.
And finally, he would send them on their own, organizing people for the Reign of
God, facing the risks and sacrifices that are demanded for those who follow Jesus and
his way to do God's will that God’s Reign may come.
2. Integral concerns
Very often, the Church overlooks people's needs, their lives and struggles. These
are relegated to works of charity and social concern. Priority is given to what is
categorized as the spiritual needs of the people. In fact, the Biblical faith and the Gospel
are concerned very much in tackling matters that affect people as persons such as their
physical, social, emotional and spiritual make-up. All of these concerns are integral to
each other.
The Church's involvement with people from various sectors - peasants, fisher folk,
urban poor, workers and indigenous people - is not only out of welfare and charity.
These are integral and inherent in the Christian faith. The Gospel speaks of people
discovering their worth and dignity as persons and as children of God; it speaks of their
empowerment.
3. Empowering by organizing
Jesus empowered people by organizing them. This underscores the imperative of
the practice of liberation rather than simply a theology of liberation. People are
empowered as they are organized. And to organize people is already a liberating act
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that initiates the process of liberation and development towards fulfilment of their basic
and human needs.
4. Faith as foundation for involvement

Identification and integration with the oppressed, impoverished and marginalized
sectors as well as initiatives to organize them do not simply emanate from a political,
economic or ideological orientation. It stands to reason and on the basis of faith that
such work and involvement proceed from a Christian commitment and the desire to re-
discover the liberating elements of the Gospel.
Re-reading the account of Mark is not simply an attempt to confirm what

framework and perspective one already has. Rather, one is confronted with the
essential values and ways of the Reign of God as Jesus illustrated it with his methods
and practices in preparing his disciples for Kindom-building.
C. Portraits of Jesus in Gospel of Mark

Biblical Passages:
1. The Son of God - Mk. 1:1
2. Greater than John the Baptist - Mk. 1:4-8
3. Preacher- Mk. 1:14
4. Teacher- Mk. 1:21-22
5. God's Holy Messenger - Mk. 1:24
6. Healed the sick and drove out demons - Mk. 1:34
7. Lord of the Sabbath - Mk. 2: 27-28
8. Whom the wind and the waves obey - Mk. 4:35-41
9. Prophet, wise man, miracle worker - Mk. 6:1-6
10. The Son of Man - Mk. 8:31
11. The Son of David - Mk. 10:47
12. Messiah - Mk. 8:64-62
13. King of the Jews - Mk. 15:2
Emphases:
1. Doctrinal Emphasis
It puts stress on such pictures of Jesus as the Son of God, the Son of David, the King
of the Jews, the Messiah. The ascriptions bring into focus what he has done for and in
behalf of others.
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2. The emphasis on the marvellous feats of Jesus
The characterization of Jesus is associated with the unusual, spectacular and
miraculous. Identification with Jesus is one with awe and amazement and the aspiration
is to be able to accomplish similar or related accomplishment.
3. The emphasis on key leadership roles and functions

It highlights the position and function that a person plays. People revere a person
with authority and depend on her/him to perform an important function because of
her/his position.
4. The fourth emphasis presents a portrait of Jesus as organizer

This refers to the various deeds, activities, relationships and interactions which are
the foundation of the community of faith, hope and love that Jesus wishes to build.
INPUT 2 - WHY DID JESUS ORGANIZE
A. Biblical Passages:
Mark 6:1-6
8:34-38
10:17-22
10:35-45
B. Insights from the Passages:

Now, why did Jesus organize? At the beginning of his ministry, Jesus Christ our
Lord spells out that his mission is to preach the good news of God’s Reign. Soon after
his cousin, John the Baptist, was imprisoned, he came to Galilee to preach the good
news. He said, “The time has come, and the Kingdom of God is at hand, repent and
believe the good news.” (Mk. 1:14-15).
Since his message of God’s Reign is new, the means to convey this message
must also be new. This means that this message has to find a medium, even an
organizational expression. And for those who will join the organization it would mean a
new perspective. Jesus Christ our Lord entrusts and shares the message of the Kin-dom
through these people who will go through the process. In so doing, they will be able to
build and broaden the community.
This rationale for organizing work is not entirely new in the sense that there are
already established standards and accepted methods of organizing in the context of the
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society of his day. This means Jesus does not operate in an organizational vacuum. He
has the option to choose any of the traditional means, and thus ensure the fulfilment of
his goals. But Jesus somehow disregarded the norms of his society.
Among his disciples, the traditional moulds of organizations and practices are
already deeply embedded like in the case of James and his brother John, who hold on to
a specific concept of leadership and greatness. They projected the practices that are
socially, politically and culturally acceptable as extending even to the coming Reign of
God that Jesus is proclaiming. And so, they came to Jesus one day and asked him if they
could sit beside him when he would establish the Reign of God (cf. Mk. 10:35-45).
Their view of leadership gives preference and holds in esteem the powerful, the
strong, the rich, the elite and the selected few who control power and has access to
privileges. The disciples thought that this is also the essence of leadership in the Reign
of God. Since they are privileged to be among the chosen ones of Jesus for discipleship,
they perceive that they are thus entitled to be accorded esteem and position.
But to the surprise of his disciples, and not without going through an arduous
struggle and process, Jesus put forth a new understanding of what the implications of
the Reign of God means for their lives. He said to them, “If one of you wants to be first,
he must be the slave of all.”
Jesus Christ our Lord is not only critical of existing forms and methods of
organizing, he confronts and challenges them and by his own examples illustrates both
the intent, the content and methodology of organizing in the context of the good news
of God’s Reign.
The underlying features of his organizing work and organization can be

summarized in this manner: He highlights a simple basic approach by bringing people
together who believes in the good news and accepts God’s Reign. Then, he looks at
each person and sees in each one the potentials of becoming believers or followers who
can be developed for leadership. After that, he chooses for the typical and sometimes
controversial persons to be members of his group. He is willing to trust these types of
people even if it would mean starting with crude and unpolished persons.
In the new and emerging community of God’s Reign, Jesus initiates values and
attitudes that symbolize new modes of leadership in organizing, like concern for people,
selflessness, and service in behalf of others. Jesus Christ our Lord emphasizes not just
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the status or position, but the potentials and capabilities to perform the roles of serving
and enabling others.
C. Emphases:
1. To change traditional system

The traditional system of leadership Jesus opposes is a kind of power and authority
enjoyed as matter of birth right. This means that power is inherent in a person or passed
on from generation to generation. If one is born into a family or class that wields power,
then he automatically becomes powerful himself. Jesus refers to the elites who wield
both political and economic power as the epitome of the traditional leaders he eschews.
To their advantage they possess academic privilege, special training, superior and
hordes of wealth - all of which bestow on them a higher social status.
2. To empower people
Jesus chooses to empower people rather than associate with those in hierarchy.
The implication is that Jesus finds time for the children and women; and the sick and
outcasts of his society. Suddenly, the spotlight is beamed on those who are voiceless,
behind the curtain and in the dark comers of the stage. They who used to be nameless
and unknown instantaneously become key players with important roles to achieve in
society.
3. To introduce a new leadership style

If there is to be a symbolic representation of the relationship between the leader
and her/his followers, the leader will be at the bottom of an inverted pyramid while the
followers will be on top. This is a kind of leadership espoused by Jesus wherein he
would rather serve his followers than be served by them.
D. Questions for Discussion:
1. What is the organizational structure of the group you are leading or

organizing?
2. How was the organization formed? How are decision-making, planning,

struggle and reflection expressed in the organization? Differentiate the roles
assumed by the leaders and mass members in undertaking the tasks mentioned.
3. What are the criteria for choosing or electing leaders in the organization?
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4. Are the values in the Kin-dom with regards to leadership and greatness
relevant to the present system and structure of the church, community and
society?
5. How much of the values of culture, politics, economics and social standing
and classes reflected in church structures and systems?
6. How much of the value of culture, politics, economics and social standing
and classes reflected in movements and in the organizing of communities and
sectors?
7. What is your perception of the role and status of an organizer or leader in

your community or sector?
8. What is the perception of your community or sector as to the role and

status of organizers and leaders?
INPUT 3 – WHO DID JESUS ORGANIZE
Mark 1: 16-18, 19-20
2:14, 18, 23,
3: 13-19
Now, who did Jesus organize? It is interesting to analyze the criteria set by
Jesus in choosing the people to organize. He chooses people who are at the periphery
or at the bottom of the power structure, rather than to be drawn towards those who
are at the centre or at the top of the socio-economic and political systems. This is
exemplified by Jesus when he lived and worked among the common and ordinary folks
from the rural and fishing communities of Galilee and its surrounding towns and
villages. From among these people, Jesus Christ our Lord chose his first recruits.
He chose from among the ranks of simple traders with ordinary occupation.
This would reflect his preference and option. He dares to recruit, invite and challenge
simple folks to God’s Reign. He dares to believe in what could happen to them and
what they could achieve for the cause of God’s Reign.
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Now, what is the context in which Jesus started his organizing work? The first
chapter of Mark’s Gospel provides a background of the situation. Jesus began his
ministry after word came to him that his cousin, John the Baptist, was arrested and
imprisoned. It was a moment of crisis and a crucial stage for him. During this uncertain
period, Jesus began to identify the persons whom he called to be his followers.
Take note about Jesus ‘selection of recruits. He recruited 12 disciples. The first
four members of his core group are: Simon and his brother Andrew (1:16); and two
other brothers, James and John, the sons of Zebedee (1:19). These four rely on fishing
as their main trade and occupation. The countryside of Galilee with its lake and water
resources is their fishing ground. As fisherfolk, they are typical folks with common jobs
and are known and familiar to their community.
Another follower, Philip, is from Bethsaida, the town where Andrew and Peter
lived (Jn. 1:43). He could be a fisherman himself. There is likelihood, my friends, that
there are also peasants among the 12 recruits, because of the number of rural and
countryside illustrations used by Jesus.
John’s Gospel says that Bartholomew (Nathaniel) is a real Israelite, “nothing

false in him” (Jn. 1:47). This could refer to his origin and lineage as well as his social
standing, character and integrity as a person.
His other recruits are from other sectors and strata of society whose standing
cannot be called acceptable or respectable. In fact, they have controversial and even
questionable characters and involvement.
Among these controversial disciples is Matthew. He is a tax collector and he is

good at computing figures and handling of people’s money. But that also raises a lot of
questions and doubts as to his honesty and his love for his country and people. In the
context of Jesus’ time, to the respected members of society, a tax collector is classified
among the sinners, the outcast and marginalized.
And there is also Simon the Zealot. He could be a member of a revolutionary

group or a radical political party. As a nationalist, he is either a candidate or a member
of the underground movement which is anti-colonial and anti-Roman imperialist seeking
to overthrow Roman rule over the Jewish people.
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Another follower of Jesus with dubious involvement in their society is Judas
Iscariot or Sicarius. He belongs to the Sicarii movement that opposes the Romans and
resorts to acts of resistance. They arm themselves with daggers called Sicarii which they
inflict on their enemies or target.
Jesus himself is not spared from criticism, especially from the Scribes and
Pharisees when he chose men of questionable reputation and character. His own
integrity as a rabbi is at stake. For instance, in choosing Simon the Zealot and Judas
Iscariot, doubts are cast on Jesus’ intention and the methodology he would employ in
the movement he initiated.
C. Emphases:
1. Common, ordinary and simple folks

From all indications, Jesus in his organizing work reaches out to common, ordinary
and simple folks of his day and age. The crowd or multitude who come to his meetings,
who hear his preaching and who attend his teaching sessions are mostly from what we
could categorize as the basic masses.
2. Crowd of nameless and faceless persons

And what those persons who Jesus called to follow him, who were to become his
disciples? What is striking is the commonness of the choice of Jesus. These men could
well be among a crowd of nameless and faceless persons and they will not stand out as
different from their kind. Of significance is the fact that of the 12 apostles: 2 are named
Simon (Peter and the Patriot); 2 are James (Zebedee's son and Alphaeus' son); and 2
Judas (one Thaddeus and the other, Iscariot). Their names are commonplace and to get
12 with three pairs of similar names means there is not that much to choose from.
3. Ordinary rural and village folks

What special qualities did Jesus find in his disciples? From the records as well as
from the social and cultural backgrounds of his disciples, most likely their origins are not
any more different from ordinary rural and village folks. As to their training and
educational achievement, they probably attained basic or even minimal instruction
which is not unlike what their contemporaries managed to obtain. It is an age rich in oral
and spoken tradition with a very elitist written heritage. But apparently, they never had
any access to this tradition as some of them do not even possess the rudiments of
reading and writing.
4. Not prominent people

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Are there among his apostles people of rank, distinction or social prominence?
From the records there is not much evidence. There is actually so little known about
most of them except for a mention of their names with an additional line or two in some
cases. But this much can be said about them. They generally belong to the toiling
sectors such as: fisher folks, peasants and artisans. Jesus himself is a worker - a
carpenter like his father Joseph; he is also a fisherman and a peasant. Such jobs are
more seasonal in nature rather than permanent full-time occupations.
5. People who are related by kinship

Another area to explore is the level of relationships within Jesus' inner circle of
followers. It will be observed that kinship is very close in that there are two pairs of
brothers among them. These are Simon (or Peter, the fisherman) and Andrew; and the
brothers James and John. This makes these brothers comprise a third of the group. And
probably, there are others relate to each other, if not on the first degree, then through
other blood or kinship relationship patterns. Is it the same Alphaeus who had Levi
(Alphaeus' son) and James (Alphaeus' son)?
6. Trusted People
How familiar or acquainted is Jesus with his followers? Are they his childhood or
youth friends, village neighbours or town mates? Are they his peers with whom he
developed some kind of friendship, trust and confidence? Did Jesus initially form a small
club or gang with his followers? Judas Iscariot, to have been trusted with the treasury,
surely could be a person taken into Jesus' confidence and a close member as well of the
inner circle.
7. Fearful and uncertain people

What can be said of the traits and characters of Jesus' followers? The impetuous
and vacillating Peter whose loyalty wavers depending on his company; the rational and
proof-seeking Philip; the unbelieving Thomas; the financial opportunist and disillusioned
Judas; the ambitious and mercurial brothers, James and John; the fervent nationalist-
lover of his people and country, Simon the Patriot; and the efficient and shrewd tax
collector that is Matthew. Altogether, there is the fearful and uncertain lot who is slow
in learning and understanding the essence of the message and mission of Jesus.
8. People of contradictions and conflicts

In spite of their contradictions and conflicts, either individually or collectively,
Jesus trusts this group of men to be his intimate friends and his soul mates. Jesus is
willing to take them for what they are. He is trustful enough to provide them with
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opportunities so that their potentials could be unravelled and their capabilities
discovered.
1. On the basis of practice and priorities, who are the target groups in your
community and sector organizing, or in your church and group formation?
2. What level of relationship have you established with your target group?
3. Those you organize belong to what class, or social status? What

educational level have they attained? Analyse the status of those whom you
organize in relation to the whole community and society.
4. On the basis of the passages, what are the reasons given for the preference
of Jesus in sharing the message, vision and values of the Kin-dom with the
"outcasts", the tax collectors, and those who are like "sheep without a
shepherd"?
5. Jesus chooses mostly fisherfolk or those from the basic masses such as workers,
peasants, and other common folks in forming his circle of disciples. How
relevant is this in your own choice of persons who would compose your
organization or movement?
6. Compare and contrast the advantage and disadvantage of organizing in

the community and society the impoverished or oppressed sectors on one hand
and that of the rich, powerful and influential persons on the other. What is your
attitude towards organizing the elite?
7. Discuss and analyse who are the most organized, the least organized, and
the unorganized sectors in the community and society.
8. How does one go about discovering the potential and capabilities of those
whom society considers as the worst and the least, or as the deprived and
impoverished?
9. How do the people you organize react to labels that they may be influenced by
leftists or subversive elements?
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INPUT 4 – ORGANIZING A CORE GROUP
Mark 1:2, 7, 8, 16-21, 29, 35-36, 38
2:14-16, 23
3:7-9, 13-20, 23-27, 31-35
4:1, 10, 33-36
5:21
6:30-32
7:1-2, 14-18
8:11, 27-38
9:2-41
10:28-45
11:1-3; 27-33
12:13-17, 37-40
13:3-37
14:10-11, 32-33
Now, Jesus Christ our Lord sees the significance of organizing a core group with
whom he could share his vision and entrust his mission. He finds it important to
organize a core group for the implementation of his program of action in the movement
he envisions. The process of organizing them involves not just gathering them, but also
imparting to them the essence of his teachings and the demands of commitment and
loyalty to God’s Reign.
There are underlying reasons for the demands Jesus made on his core of
followers. He seeks to initiate a process of re-orienting and re-moulding the persons
and characters of his followers. He believes that they themselves can be empowered
and their capacities and potentials can be developed. Jesus provides them with training
opportunities and offers them the chance to develop beyond their expectations.
Jesus follows certain principles in organizing his core group. Basically, he does
not intend to develop a relationship of dependency and reliance. He actually wants to
prepare his disciples for his eventual absence and separation from them so that they
can be responsible with the tasks he will pass on to them.
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To achieve his goals, Jesus always encourages teamwork or group work from his
core group. That is, he always involves them in the tasks he wants to be accomplished.
Although he started on his own initially, he never intends to do things alone.
The group-work approach rather than the one-person-job approach is instilled

by Jesus from the very start of his organizing work. Here we see how through persons
and with persons, God’s plans are initiated and accomplished. God calls and sends
messengers to get things ready, to prepare the initial stages and the necessary
groundwork, and to ready the people’s minds and hearts to receive his messages.
Jesus Christ our Lord assigns roles and functions to his core group. As a result,
the learning experiences become vivid and concretely imprinted both in the minds and
hearts of his disciples. Learning becomes not only a mental exercise, but also a chance
to test skills and abilities, and to take responsibilities. Jesus Christ our Lord delegates
responsibilities to drive home the point that it is not a leader-oriented or person-
oriented organization that he wants to be established.
In his teamwork approach, Jesus employs criticism to determine the strengths

and weaknesses of his disciples. There are times when he expresses impatience about
the slowness of the disciples in grasping the essence of his teachings. He is critical of
the shallowness of their understanding or their lack of faith and courage. He even
rebukes them whenever needed.
Jesus Christ our Lord points out the weaknesses of his disciples in order to show
them the path of strength. He is sharp and pointed in his comments and even sarcastic
or even embarrassing at times. But when he has to pass judgment on the one who
betrayed him, it is with the sad note. Jesus is willing to uphold the disciples in their
weaknesses. He is even forgiving when it comes to their mistakes. He wants to
demonstrate to his disciples how each experience can be a corrective effort for them to
learn the essence of the values of God’s Reign.
C. Emphases:
1. Twelve as manageable number

Jesus wants to prove that 12 is a manageable number to work with when he chose
12 disciples as a starting point in organizing his core group. There are two reasons for
this. Apparently, the number allows for sufficient interaction between the leader and his
followers; the number is also ideal because it also promotes maximum participation
among the group members.
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The number 12 is neither too big nor too small such that everyone, including the
teacher and his students, get a fair share of attention and no one is neglected. Even
among learners, the amount of interaction and the dynamics of individual and group
interaction are fairly broad and even.
The number 12 in Biblical terms is often viewed as a symbolic number: in the

choice of 12 disciples, the reference to the 12 Israel tribes is a natural flow and
symbolism in religious language.
Are there only 12 disciples of Jesus? From Mark 1:21, 29 and 2:23, it could be
inferred that Jesus has more than 12 disciples; and that there are also women, who
became his followers and disciples. From among those whom he called to follow him
and who eventually became his students and disciples, he chose 12 to be with him.
2. Formation of an organizing team

The formation of the core group of Jesus is alike in many respects to the
establishment of organizing teams which are really the foundation of many people's
organizations today. The recruitment process starts with those whom Jesus has
identified; then he initiates a process of self-discovery among his disciples. The training
program and delineation of tasks follow.
3. Process of developing a team

The formation of the organizing teams follows the same pattern. Potential
members are initially identified. Later their capabilities, resourcefulness and daringness
are developed. Several tasks may be assigned to them and these include: a). Social
Investigation and Analysis; b). Education; c). Identification of potential leaders; d)
organizing, and e). Initial organizing work
1. What criteria do you use and what factors become decisive in your
selection of prospective trainees in organizing?
2. Is a person's class origin and social standing important in your choice of

prospective organizers?
3. What is the implication of the criteria followed by Jesus in his choice of

disciples and to your own selection and training of prospective organizers?
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4. Two passages involving a rich man (Mk. l 0:17-22) and a teacher of the
Law (Mk. 12:28-33) tell of the stories of prospective recruits in the course of
organizing for the Kin-dom. What insights could be learned from these in the
recruitment and training of your prospective organizers?
5. The impoverished, deprived and oppressed are preoccupied with their daily
existence and are burdened with the problems of where and how to obtain their
basic needs and subsistence. And if they are involved in organizing, the load and
demands of organizational work could still take their precious time and effort
which otherwise would be devoted for their search for a source of livelihood.
Because of this, many find the impoverished difficult to organize and mobilize for
action. Often, they are unorganized if not disorganized. Cite cases and
experiences that support or disprove such views.
6. Do you have a story to share regarding your experiences in organizing a core

group? How successful was it? What are some of the difficulties and problems
that you encountered in your choices and in your training of such persons?
INPUT 5 – KNOWLEDGE OF THE SOCIAL AND CULTURAL ENVIRONMENT
Mark 1:16, 19, 29-30
2:15
3:16, 32-35
5:18-19
6:1-4
Now, as we read and study the processes and interactions and relations that
Jesus has with his disciples we discover his depth of understanding and grasp of the
social and cultural environment of his followers. Jesus Christ our Lord achieves this by
living with the people he wants to lead. He believes that in sharing their lives he could
serve them well. Through this process of integration, Jesus learns to appreciate his core
group’s socio-cultural backgrounds.
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Mark’s Gospel reflects the extent of Jesus’ integration with the people and his
familiarity with their socio-cultural environment. He is one with the people he wishes to
be identified with and whom he tries to organize for the cause of God’s Reign. As a child
and as a young person, he grew up imbibing much of the values and practices of the
people and communities he became part of. Growing up in Nazareth among relatives
and friends, as a carpenter’s son and as a carpenter himself, Jesus Christ our Lord shows
familiarity with the people’s way of life, their attitudes and behaviours. He is likewise
familiar with the socio-cultural and religious context of rural and urban Palestine.
Jesus’ knowledge is not confined to general and broad terms. There are
evidences of his first-hand knowledge and first-name basis acquaintance with many of
the Gospel characters. His socio-cultural knowledge and understanding help him
discern the essential elements and salient aspects of the relationships and interactions
among people.
The socio-cultural data that Jesus obtains include such aspects as the local
people’s values, customs, and practices. He likewise examines the other facets of
community life, such as kinship patterns and relationships, religious and folk practices,
economic and political systems and structures.
C. Emphases:
1. Gathering socio-cultural data

Organizers gather socio-cultural data before venturing to organize. Gathering of
such data is part of social investigation as it allows them to identify issues and problems.
As a result they can map out strategies and courses of action. An organizer can gain
insights as well into the potentials that people can use to empower themselves.
2. Knowing the people

How long has Jesus known his disciples? How much does he know about each of
them? Not much is said of particular instances of such acquaintances. And the little that
is said does not provide enough clues whether there had been long time liaisons. Is it
possible that Jesus chose some of the 12 without knowing them personally, and that he
relies on reference or recommendation from others? Or, possibly Jesus depends upon
his own intuition and power to read other people's minds and intentions? Or, does he
rely on his ability to mould and influence the personal attitude, values and behaviour of
those whom he calls to be his followers and disciples?
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3. Developing a keen grasp of socio-cultural realities
How does one develop a keen grasp of socio-cultural realities? Is such
perceptiveness a gift or an inborn trait? Is it something that one has or does not have?
Or is it something that one could learn and acquire, and develop and enhance as well?
We have to grant some people as being more perceptive than others, who are more
sensitive and with a deeper discernment of realities; it is possible that given the
opportunities such sensitivity can be cultivated.
4. Listening to people's voices and cries

Given one's commitment and willingness to submit to the discipline of listening to
the people's voices and their cries; of being attentive to the longings and aspirations of
people who are struggling, the prospect for sharpening this trait of sensitivity becomes
possible.
5. Developing social consciousness through first-hand experiences

There are two instances wherein such keenness could be developed. These can be
either through first-hand experiences or through secondary sources and means. What
could we possibly mean by first-hand data? All of us are born into a given social and
cultural milieu which provides the basis for certain behavioural patterns, value and
attitudinal systems. On the basis of experiences and relationships, one could grow to be
more conscious of social realities and be aware of the underlying cultural context.
6. Developing social consciousness by listening to people's stories

Secondary sources of information could be gathered from other people's stories
and accounts; previous studies on the history of the community and its people; and life
stories of individuals, families, clan and tribes. All these could shed insights about a
given society. Formal data gathered from surveys, census, research and documentation,
and academic studies are good sources of facts and figures.
7. Areas to be explored and studied

For organizing purposes, the following could be the initial areas to be explored and
studied:
a. Population - people: name, age, sex, race nationality and social status:
- Linguistic and regional background
- Family and class origin
- Religion, social and political affiliation
- Basic needs and facilities: employment, education, food, energy, water,
sanitation and transport
- Recreation and leisure
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b. Community and people's history - stories of individuals, families, clans, tribes
and community, and national history.
- note historical moments and particular persons who contributed to the
country's struggle
- focus on the people's struggle and movement
c. Relationships and interactions between and among persons and social units
such a families, tribes, clans, racial and ethnic groups and even linguistic and regional
entities, social and cultural practices and values. Religious events and themes may also
provide insights about the people. Even the rites of passage such as birth, childhood,
youth, adulthood, marriage and death could provide clues and answers in dealing with
the situation and problems of the community.
d. Political and economic systems, structures and relationships. An

understanding of the sources, distribution and flow of power and resources will be
invaluable for organizing work. If one is able to determine the basis of and process in
decision-making, efforts in organizing could be concentrated where people could make
an impact and be able to initiate changes through social transformation.
1. What is the significance of knowing a person formally and informally?

What difference is there in calling a person through her/his formal title rather
than through her/his first name? How close and intimate could you be with a
person to be able to call her/him by her/his first name or by her/his nickname or
pet name such as "Boanerges" (men of thunder) or by inclination and loyalty as
Simon the Patriot, or to be identified as Galilean or Canaanite, or by his
occupation or skill whether he is a fisher folk, carpenter or tax collector? What is
the cultural and social significance of such expressions with regards to
relationships in your own society and culture?
2. "Who is my mother? Who are my brothers? Look! Here are my brothers and my
mother. Whoever does what God wants him to do is my brother, my sister, my
mother". Reflect on this passage and relate in what circumstances are kinship,
blood and social relationships transcended? When is the concept of clan,
nationality and even race set aside? When could one call another as colleague,
equal, friend, fellow, mate, partner or even a comrade—as such doing away with
class and social distinctions?
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3. What basic personal information should be known about a person? How much
should an organizer attempt to get to know about the person she/he relates and
deals with?
4. What is the significance of knowing about family, working and social

relationships to recruitment, training, formation and effective organizing?
5. What process and mechanisms could be used in sharing life histories, personal
and collective needs, and values and goals in life?
6. In what ways are families, social and working relationships a hindrance to

organizing? In what ways, do they facilitate organizing work?
7. How is trust and confidence built and developed among prospective

organizers?
8. What are the consequences of neglect and oversight in knowing the

background, interests and attitude of another person in the organization and
movement?
9. How are new relationships formed and mutual acceptance, respect and
equality fostered in the organization and movement?
INPUT 6 – GRASP OF THE GEOGRAPHICAL TERRAIN
Mark 1:9, 12,14,16,19, 21, 23, 35, 38, 39, 45
2:1, 13, 15, 23
3:1, 7-8, 13, 20
4:1, 10, 35-36
Now, in Mark’s Gospel, we become aware that Jesus Christ our Lord has a
mastery of the terrain where he conducts his mission work. A reading of the Gospel
account reveals Jesus’ familiarity and knowledge of various places. A simple listing of
names and description of the places provide evidence of Jesus’ extensive activity and
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mobility. It gives us a clue as well to the nature of the terrain and the character of the
territory.
The movements of Jesus to various places are related to his organizing work.
He seeks people and similarly people look for him wherever he goes. It does not matter
even if it were in isolated and far places. He familiarizes himself with the geography in
order to know where the people are and share them his message, teach them about
God’s Reign, and minister to their needs.
Jesus Christ our Lord knows the right place for a specific occasion in mind and
for a particular purpose. Also, he has a working knowledge of the big city as well as the
recesses of the town centres. Synagogues and temples are not mere public places, but
these are accessible to him, and he understands their significance. For Jesus, even the
desert and the wilderness are not strange places. There is always a place to go
whenever he needs a place to be with his disciples or when he wants to be alone.
As he moves along the shore of Lake Galilee and among fields, villages and
streets, Jesus Christ our Lord is always in a familiar and well-known territory. He knows
places suitable for large meetings or for small group gatherings where more intimate
and private discussions with his disciples is possible.
Jesus’ working knowledge of the geographical terrain is helpful as it facilitates

organizing work. His needs are numerous and these include his search for recruits for
his core group of disciples (cf. Mk. 1:16, 19). Jesus also requires a place for prayer (cf.
Mk. 1:35) and for rest and renewal (cf. Mk. 6:31). The familiarity of Jesus with the
terrain also comes in handy when he wants a location for special meetings and private
meetings as when he has to select his disciples (cf. Mk. 3:13) or when he has to
celebrate the Passover meal with his disciples (cf. Mk. 14:12-25).
As related in various accounts in Mark’s Gospel, Jesus Christ our Lord makes use
of commonly available means of transportation. He walks extensively (cf. Mk. 1:16). He
criss-crosses the lake riding on a boat (cf. Mk. 4:1). He rides on a donkey (cf. Mk. 11:7).
C. Emphases:
1. Spending time with people

There is some significance in having a fine grasp of the geographical terrain.
Organizing demands one's presence in the broad spectrum of people's experiences,
including their sufferings and difficulties, and in the midst of coping with their problems
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and crisis. It also requires spending time with people and moving about where they live,
work, socialize, worship and where they engage in leisure activities.
2. Groundwork and Legwork

Very often, an organizer who involves herself/himself with people applies
groundwork and legwork. She/He moves about on foot or by means of transportation to
be among the people she/he is organizing. In the process he gets to know the features
and conditions of the area. But more importantly, an organizer gets to know the people
and gains their trust and confidence. By establishing such contacts, harmonious
relationships and open lines of communications are fostered as the organizer engages in
recruitment, mobilization, and organization.
3. Working knowledge is sufficient

An organizer need not have a complete knowledge of the territory. A working
knowledge is sufficient for her/him to maximize the results of her/his mobility and
accessibility to the various areas of the territory.
4. Wasteful Movement
One who has a feel and knowledge of their territory cuts wasteful movement—it
saves time and effort spent in aimless and fruitless moving about.
5. Not there to stay

"We must go on to the other villages around here. I have to preach in them also
because that is why I came." This passage means that an organizer need not settle in a
particular area when her/his usefulness outlives itself. An organizer comes to an area to
integrate with people and to have a grasp of their way of life. But she/he is not there to
stay as there are other areas and communities waiting to be organized. There are more
people who need to experience the organizing process or has to be trained as
organizers.
1. In your organizing experiences, what significance is there in having knowledge of

the territory and being familiar with its various aspects?
2. How do the physical features or character of the area affect your

organizing efforts? What aspects facilitate or inhibit organizing work?
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3. What facilities and resources do you have access to which allows you to be more
effective in your organizing work in the community or sector?
4. How does an organizer's mobility enhance interaction with the people?

How does it affect the organizing and education components of your program?
5. Is your program centre-oriented or field and community-oriented? Does

your program emphasize the setting-up of the office and its facilities and
equipment? What percentage of the program involves doing field work, contact
work and living with the community people?
6. What is the significance and implication of such calls and challenges like
"Go to the People", "Learn from the People", and "Serve the People" for the staff
and organizers in your program?
7. What significance do you attach to communications, modern media and

modern technology and direct person-to-person meetings and encounters in the
community or sector?
8. Ask the staff, organizers and trainees to draw a map or diagram indicating
their movement for a day, a week or a month. Provide the following description
and information:
When? ________________
Where? _______________
Who? _________________
What? ________________
Area and distance covered __________________
9. In your organization or institution, how is travel monitored? What is the

purpose of travel? Is this discussed and decided collectively? Who has access to
private transport? How much of public transport facilities are used?
10.Meeting places are important resources for the organization and

movement. How does your group manage to avail of such venues for meetings,
small-group gatherings or for large conferences and mobilizations? In what ways
are churches, religious institutions and agencies able to assist in providing such
facilities?
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11.Groundwork, fieldwork and legwork are essential to contact-building and relating
with local people in the community. How much of foot or leg power do your
organizers still use in moving about the community to visit persons and families in
their homes?
INPUT 7 – PEOPLE IN NEED AS PRIORITY
Mark 1:29-33, 40-41
2:15-17, 23-28
3:1-6
6:34-44, 56
7:1-23
8:1-9
10:13-16
Now, as we continue to study and analyze the organizing work and activities of
Jesus, we discover in him a very sensitive and caring person who readily responds to
people in need. In a number of occasions, the genuineness of his concern for people
and his creative responses to their plight stand out.
In almost every situation, people in need are awaiting for opportunities by

which they would be able to receive some attention and response to their needy
conditions. Jesus shows that these have to be given priority. To him, the people’s
welfare and well-being always come first. For him, the person is more important than
law, tradition, institution, hierarchy, structure or system. As Jesus Christ our Lord said:
“What does our Law allow us to do on the Sabbath: to help or to harm, to save a
person’s life or to destroy it?” (Mk. 3:1-6).
Jesus’ respect for persons regardless of status is obvious even to his enemies
(cf. Mk. 12:13-17). Responding to people in need is a very sensitive, demanding and
challenging aspect of the whole organizing process. It is of interest and importance to
look into the ways by which people are dealt with, because among the suffering people,
the exploited and the impoverished, there is a broad spectrum and an almost
unreachable well of expectations. These problems are plenty and varied ranging from
physical needs, health and well-being, ethics and morality, economic, social and political
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issues; from petty and personal matters to complex and intricate questions of ultimate
meaning of existence and destiny.
C. Emphases:
1. People's needs vs. observance of the law

The needs of people take precedence over the compliance and observance of rites
and rituals, rules and regulations, and the requirements of the bureaucracy and
hierarchy. By being disrespectful and irreverent to the values and standards of the
Pharisees, elders, chief priests and teachers of the Law, Jesus is pointing towards the
deeper and more essential respect and reverence; that it is more important to fulfil the
spirit of the Law rather than just observe the letter of the Law.
2. People's expectations
The presence of an outsider, whether he is a politician, a social scientist, a
professional, or an organizer, raises levels of expectations regarding issues and concerns
in the community. Expectations are there regardless of its nature, quality or quantity.
These can be in the form of financial or material help, alms or sympathy, a listening ear
or a helping hand.
3. Using available resources

Using available resource is a key to meeting people's needs no matter how small
and limited they may be. Rather than rely on grand and long-term solutions which are
impractical, it is best to use resources: either personnel or material, moral and spiritual
help which are available.
4. Monopoly of resources
Very often, what is projected is the absence or lack of resources, the people's
poverty, their helplessness and their desperation. What is emphasized is what people
don't have. As we search further and as we look around, we are surprised to find that
there is food, there are enough provisions for housing, medical needs, and education
among others. But these resources are not "broken"; the products are not "divided".
The fish and the bread of the world are monopolized and concentrated in the hands,
pockets, bank accounts, barns and warehouses of the few who are rich, powerful and
greedy.
5. Reliance on outside
The tendency to rely on outsiders to meet one's needs reinforces certain negative
characteristics of the oppressed. One is the lack of self-confidence in bringing about
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their liberation. That is, the oppressed look down on their selves and avoid making their
own decisions, or they would say, "What can we do? We are poor, uneducated and
helpless".
6. Basic attitudes
To be able to meet the demands of the people, an organizer can develop certain
basic attitudes. These are: irreverence, sense of humour, creativity, flexibility, tenacity
and genuine love for people. Christ in his time provided various situations whereby
these traits are manifested.
7. Results of assistance
When assistance is brought to people, any of two things can result: either the
people become self-reliant and liberated or dependent and reliant on the organizer.
1. There is a Philippine folk saying which goes, Aanhin pa ang damo, kung patay na
ang kabayo? (Of what use is the grass, if the horse is already dead?) Are there
similar sayings, proverbs or expressions in your own community or sector which
emphasize the value of the person and of assisting people in their needs?
2. When you offer help to a community, does it offer relief and release or
does it raise false hopes and leave people restless and dissatisfied? In cases of
disappointment, does it add to the people's layers of frustration so that people
have to look elsewhere for another source of hope and alternative at another
time and occasion?
3. What stance have you developed in responding to people? Are you meeting
their needs head-on or do you ignore if not "pass the buck" to other persons or
agencies?
4. Cite cases in your organizing work wherein your "irreverence", sense of

humour, creativity, flexibility, tenacity and genuineness of concern for people are
challenged.
5. Differentiate between how bureaucracies in government and non-government

organizations (NGOs) address the problems of people in need. You can use case
studies, disasters or calamities as examples and discuss how these were
addressed by the two entities.
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INPUT 8 – MASS AND POPULAR EDUCATION
Mark 1:14-15, 21-22, 27, 35-39, 45
2:1-2, 12-13, 18
3:7-9, 20
4:1-2, 35
5:21
6:1-3, 6
7:14
8:1-3
Now, the main thrust of Jesus’ ministry is to preach and teach people about
God’s Reign, its values and its demands. A distinction is implied between the kind of
education espoused by Jesus and that upheld by the traditional rulers of his day. This
can be gleaned from how Mark noted the response of people to the teachings of Jesus:
“The people who heard him were amazed at the way he taught, for he was not like the
teachers of the Law; instead, he taught with authority” (Mk. 1:22).
For Jesus, to inform and educate people means reaching out to people, either in
broad sections or particular groups. His message has always been to reach out to
everyone in order to spread the Good News. Aside from ministering to people’s general
needs, Jesus Christ our Lord also caters to their particular needs.
Jesus Christ our Lord takes advantage of every opportunity to spread his
teachings. He is everywhere so he can impart lessons, new attitudes and values in life.
He is never confined to the four walls of buildings or structures as traditional rulers are
wont to be. He goes to the villages, towns, farms and market places (cf. Mk. 6:56). He is
by the lakeside or at the synagogue, or in the hillside and isolated places. He visits his
hometown and other territories, like temples and open fields.
His methods are as varied and creative as the occasion provides. He does not
limit himself to standard classroom equipment or traditional means of instruction. He
picks up resources and materials which are common, available and known to people,
both young and old, whether learned or uneducated.
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His resources are the means by which he sends across messages of the Reign of
God. The eternal is seen in the material while the heavenly is grasped with earthly
illustrations. These take the forms of stories, parables, lessons and diagrams from the
people’s daily rites of living.
The concrete rather than the abstract is always a guide to Jesus whenever he
wants to drive home a point. For instance, once he encountered a man who ran up to
him and knelt down before him. He asked Jesus a religious, spiritual question: “Good
teacher, what must I do to receive eternal life?” (Mk. 10:17-23).
The man expects Jesus to answer on the same spiritual plane. But Jesus prefers
to talk in concrete rather than abstract terms. He chooses to deal with tangible and
realistic concerns rather than with unseen and subjective conditions. He gave the man a
concrete, material response. He said, “You need only one thing. Go, sell all you have and
give the money to the poor and you will have riches in heaven; then come and follow
me.”
Jesus Christ our Lord is creative, resourceful and straightforward in his method
of teaching. But he is also vivid in the use of examples. In illustrating his point or
arguing his case, Jesus chooses common, ordinary and familiar examples which are
known to his audience and in most cases are already self-explanatory.
Jesus Christ our Lord has his way of dealing with those who come to him to ask
some questions. He would reply by asking back one or more questions. In the process,
those who ask him would appear to be answering their own questions. Such method is
used by Jesus to encourage others to participate in the problem-solving process and to
draw out from their own source of understanding.
In his education work, the intention of Jesus is to provide people with insights
and give them an understanding of the Reign of God. It does not matter whether Jesus
appears before an audience that is large or small, or whether he is addressing just one
person. Jesus Christ our Lord is a keen listener and ready to share his perspective and
perception of the various aspects and demands of God’s Reign.
C. Emphases:
1. Mass and popular education

Much can be learned not just in terms of techniques but also in terms of
educational philosophy espoused by Jesus whenever he preached the Good News. Jesus
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is familiar and adept at mass and popular education; he knows its principles both in
theory and in practice.
2. Education as instrument of control

Mass and popular education promotes knowledge and ideas that liberate and its
value lies in its being used as a tool for the liberation of people. It is contrasted with a
kind of education that is used as an instrument of control by a dominant class in society.
3. Education as response to needs

Since mass and popular education is a response to the needs of people, it deals
with issues and concerns that have a direct relation and impact on their daily lives and
aspirations such as food, health, housing, employment, land and basic services.
4. Education for involvement

Information and education which deals with the people's basic needs and relates
with their situation encourage interest and participation from the people. This is one
basis for their concern and involvement in the organization and movement.
5. Effective use of language

The language that is understandable and used by common people, even by young
ones, are most effective when used in mass and popular education.
6. Medium of communication
Mass media such as radio, television, print and film are most effective in
conveying messages to people. But the visual medium has a greater appeal than the
written word especially when the masses are its audience.
7. Jesus' method of teaching

Jesus employs familiar and common symbols and illustrations through stories and
parables in his teaching and preaching; this method has appeal to adults and even to
children.
8. Learning to ask questions

As an attitude, most people simply bow down and keep quiet before authorities
and those-in-power, or to anyone who is considered above in education, economic and
social status. On one hand, people hear promises and pledges to help them but on the
other hand, they are ignored, neglected, and forgotten in their miseries and needs.
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What is desirable is for people to learn to ask questions rather than learn how to
deliver speeches. This puts people on the level of the authorities who will be forced to
explain and will be on the defensive. Asking questions is a way of arming people - as
though questions are ammunitions that can be used to "shoot" those in power or it
could induce those in power to listen to the people's voice.
9. Irrelevant solutions
Personal or life problems are often complex such that alternatives or solutions
tend to muddle instead of resolving the problem. For example, spiritual solutions are
given for material and economic problems in nature. To put it in another way, medicine
and drugs are prescribed to problems that are emotional or psychological in origin. In a
larger sense, military solutions are pressed for problems that are economic and political
in nature.
1. Identify some issues and general content of your information and education
services. Plot out one specific campaign and spell out the components and
processes involved.
2. What means of communication or media do you employ in your

information and education campaign for your community and sector?
3. If you were to plot the area which you are organizing, how extensive is the area of
your reach in terms of the territory wherein you are conducting the educational
campaign?
4. If you were to do a headcount of the population that you are trying to

reach in your information and education campaign, what is the percentage in
relation to the total number of residents in the area?
5. Has your education campaign resulted in any change of attitude, behaviour, or

consciousness among the people being organized? For example, do they continue
to think that people are rich and enjoy privileges because they are lucky,
educated and modern in their thinking? On the other hand, do they think that to
adhere to traditions held by people is to be backward and primitive and to remain
uneducated?
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6. How much do you rely on folk communication system (by word of mouth
or person-to-person) as compared to the modern, sophisticated and expensive
high technology communication systems, like print, radio, television, computer,
cell phones? Do people in the community rely on rumours as a source of
information? Does it work for or against your organizing work?
7. What other local and indigenous communication and education means

could you identify and utilize? What network or contacts make for effective,
efficient and reasonably-priced communication have you used?
8. What symbols have you used in your education and information

campaign? How did people respond to them?
INPUT 9 – TRAINING PROGRAM FOR THE CORE GROUP
Mark 1:17, 21, 38
2:18, 23, 24
3:13-15
4:1, 2, 10, 33-36
6:1-2, 6-7, 12-13, 30-32, 35-40, 51-52
7:5, 17-18, 21
8:16-21, 27-30, 31-34
9:2, 10-11, 14, 16, 28, 30, 33-34, 38, 40
10:10, 13-14
13:3
14:13-16
16:14-20
Now, Jesus’ core group has its training in the course of confronting actual
problems and situations of people. This comes out clearly in the praxis of Jesus and his
disciples as they minister and reach out to people in need. In preaching the Good News
of God’s Reign, they respond to the questions and problems as well as to the hopes and
aspirations of the people. These are part of the whole educational process of learning
both skills and attitudes and a new way of life brought about by the demands and
challenges of God’s Reign.
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Many of life’s situations are occasions for learning by the core group. They are
present when Jesus has discussions and arguments with religious leaders and
authorities. Much knowledge is absorbed in the course of his healing ministry wherein
he uses events and illustrations and explains their significance in relation to God’s Reign.
The disciples are participants in these situations and are involved in the process of
dealing and resolving the issues presented.
Experiential learning is another venue for training. Mark narrates how early in
Jesus’ organizing program he arranged one such trip for his core group. In Mark 6:6-13,
it says: “Then Jesus went to the village around there, teaching the people. He called the
12 disciples together and sent them out two by two. He gave them authority over the
evil spirits and ordered them, ‘Don’t take anything with you on the trip except a walking
stick – no bread, no beggar’s bag, no money in your pockets. Wear sandals, but don’t
carry an extra shirt.’ He also told them, ‘Wherever you are welcomed, stay in the same
house until you leave that place. If you come to a town where people do not welcome
you or will not listen to you, leave it and shake the dust off your feet. That will be a
warning to them!’ So they went out and preached that people should turn away from
their sins. They drove out many demons and rubbed olive oil on many sick people and
healed them.”
Then, Mark also speaks of how the core group meets with Jesus to share their
stories upon completion of their exposure. In Mark 6:30-34, it says: “The apostles
returned and met with Jesus and told him all they had done and taught. There were so
many people coming and going that Jesus and his disciples didn’t even have time to eat.
So he said to them, ‘Let us go off by ourselves to some place where we will be alone. And
you can rest awhile.’ So they started out in a boat by themselves to a lonely place.’
Excitement is evident as the disciples exchanged stories. There are signs of

hunger, especially for those who missed a number of meals, because they don’t have
money or bread. Others showed signs of physical exhaustion due to lack of sleep.
Perhaps, there were homes that did not receive them or did not provide them a place to
sleep. Perhaps, their sandals needed changing after their wear-and-tear journey,
because they lacked travel money.
They are tired for sure, but their spirits seem high. Each one is eager to share
about the families who welcomed, fed and housed them. They are grateful for the
hospitality given them. They also have stories to share regarding their healing and
preaching. They seem credible to the people but there are some who viewed them with
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scepticism. The realities and responses of the various communities and sectors are
varied.
In the exposure trips, Jesus Christ our Lord wants his disciples to experience
what it means to be deprived, homeless, hungry and poor, and even to be rejected. And
yet even in such situations of helplessness, Jesus impresses upon them that they can still
do great things.
The training program for the core group is approached as teamwork and
partnership at various levels between Jesus and his disciples. Jesus Christ our Lord
works with them either on a one-on-one basis or in pairs. Matters are also discussed
during meetings that include all the 12 disciples, although they also gather even if the
group is not complete. What is important is that the disciples have something to learn
whether they are with Jesus, among themselves or on their own.
C. Emphases:
1. Mutual Learning
The training program's goals, content and method developed as a result of the
apostles' relationship and interaction with people. A process of mutual learning and
education transpires between the people and the apostles.
2. Exclusive Teaching
There are matters which Jesus teaches publicly but there are some aspects of his
teachings which could be deemed exclusive or confidential to his core group.
3. Guided Tours
Many of us are familiar with guided tours or educational trips. Groups are
organized for special or to so-called tourist spots. But there is also the "alternative
tourism" in the Third World countries arranged by church-related or social conscience
groups. Instead of visits to standard places like museums, shopping malls, restaurants,
casinos, discos, and other entertainment fare, group members are brought to
communities where local people live. In these communities, the groups confront the
reality of everyday living.
In this kind of guided tour the scenario is usually like this: the home is a shack; the
family consists of an unemployed father, a sickly mother and unkempt children. They
enter the one-room structure called "home" by the family of six. There is no tap water
no toilet. The kitchen serves other purposes - it can be used for both dining and sleeping
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altogether. And this is not a one-day happening for those who live in the area. Very
often, this is their shelter for the rest of their lives.
4. Problem-solving approach of Jesus

In the miracle of two fish and five loaves of bread, the problem-solving approach
of Jesus could be successively identified in terms of: 1). Jesus presenting a situation of
need to his disciples; 2). The disciples seeing the problem and other problems; 3). Jesus
proposing an alternative challenge; 4). The disciples countering; 5). Jesus presenting to
them what they have; 6). The disciples going and searching; and 7). Jesus telling them to
organize.
5. Reporting and Assessment

Upon completion of their exposure, the disciples have stories to tell. This
underscores the importance of providing reports and conducting an assessment of the
organizing work as part of the training process.
1. What is the content of the curriculum you are using in training your core
group members on how to organize?
2. What is the duration of the training program? How long does it normally
take before trainees completely grasp and understand the organizing principles?
3. Describe the "exposure program" or the "immersion/integration"

component of your training program.
4. Describe the assessment process and the evaluation component of the

training program that may be used as gauge to certify the qualification of a
trainee for organizing.
a. What criteria are emphasized?
b. How important is the venue and time for evaluation and reports?
c. What is the value of oral reports and/or written reports in the evaluation
process?
d. Who do you usually involve in the report and assessment process?
e. How often do you hold an evaluation session?
5. What other methods, resources and personnel can you use in

your training program for organizers?
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INPUT 10 – JESUS AND THE RELIGIOUS AND POLITICAL POWERS OF HIS TIME
Mark 1:40-45
2:21-22, 5-11, 16, 18, 22-23
3:1-5, 22
7:1, 2, 5
8:11-12, 15
10:2-3
11:15-18, 27-33
12:10-12, 13-17, 18, 24, 28-34, 35-37, 37-40, 41-44
13:9-13
14:10-11, 43-45, 53, 54-65
15:1-5, 6-15, 16-20, 42-45
Now, Jesus as an organizer is a controversial figure, because the movement he

leads espouses a view that is critical of the religious and political powers of his time.
There are risks involved when Jesus stood up against the guardians of long-established
and well-entrenched institutions and traditions. From the very start, reactions of those
threatened by the presence and the person of Jesus are already extreme and strong.
Organizing is fraught with threat and danger, and charged with conflict and tension.
Those in power, whose vested interest is questioned by Jesus Christ our Lord
and whose authority is put to doubt, do not hesitate to use anything within their
control: power, influence, money, persons, structures or systems of society, bribery,
deceit and lies. These are used not only to discredit and malign Jesus’ person, but to
deprive him of his basic rights and freedom. They plotted to kill him. They think this is
the best way to destroy him.
However, Jesus Christ our Lord set his vision on something greater which is
beyond what the powers-that-be could comprehend. Truth and God’s Reign are more
powerful realities, eternal and enduring than the suffering and the blow of death that
earthly powers and rulers could inflict to him. There is a limit to the abuse of human
power, but much is given to those who hope and trust in God’s power and want to be
part of God’s Reign.
36
In Mark 14:43-72 which tells the story of Jesus’ arrest, the effects on his
disciples and followers are described. For instance, physical or violent reaction is
resorted to as “one of those standing drew his sword and struck at the High Priest’s
slave, cutting off his ear.” A follower just behind Jesus also run away naked leaving
behind his linen clothing after Jesus’ captors tried to arrest him, too. Peter also kept a
safe distance from Jesus and even denied him three times in the course of his ordeal.
When Jesus Christ our Lord faced death the organization and movement he
started continued with its mission. Even then, its members and followers also confront
the inevitable question of how to gather together the broken and dispersed community
that they have when Jesus was still alive and with them.
But in the Gospel story, Jesus’ death is not the final event for the organization
and movement he started. The resurrection is an impetus for the movement he
founded. The risen Christ overcomes the powers of the evil forces that tried to put an
end to the cause of God’s Reign of truth, justice and righteousness (cf. Mk. 16:1-20).
C. Emphases:
1. Confrontation with authorities

Many of the meetings and encounters between Jesus and the religious and
political authorities of his time seem to be characterized by confrontation, conflict of
interests and varied interpretations of the essence of faith and power.
2. No respect for law and persons in high office

It seems that Jesus has no respect for the Law or for persons who are in high
places. And on top of that, even his disciples adopt some of his attitudes and practices,
among them is to be critical of those who implement the Law. He does not observe the
requirements and the rules and regulations set by traditions and those upheld by the
religious leadership.
3. Alternative interpretations
Jesus presents alternative interpretations of the Law, traditions, religious
practices and value systems of those in power. People receive well the methods offered
by Jesus: "The people who heard him were amazed at the way he taught, for he wasn't
like the teachers of the Law; instead, he taught with authority"(Mk. 1:22). This puts to
question the integrity and respectability of the religious leaders and also affects their
following among the people.
37
4. Dealing with vested interests of people in power
Jesus also deals with the interests (economic, social and religious) of those in
power. He is both critical and confrontational: "Jesus went to the Temple and began to
drive out all those who are buying and selling. He overturned the tables of the money
changers and the stools of those who sold pigeons, and he would not let anyone carry
anything through the temple courtyards." (Mk. 11:15-18).
5. Exposing the truth

Jesus exposes those who claim authority and superiority (Mk. 12:37-44) as
opportunists, exploiters, status-seekers and hypocrites. He belittles what they try to
show off as charity and generosity. In discussions and arguments with them, Jesus not
only answers their questions but in the process exposes their ignorance and mistaken
understanding of the Law and its essence. In many occasions, the response of Jesus
embarrasses the Pharisees, teachers of the Law and high priests.
6. Establishing a community
For three years, Jesus and the 12 are in an inner circle during which they share
life and learn the values and the Kin-dom's demand which Jesus is preaching about; they
establish a community that is founded on confidence and trust. They have
disagreements, some petty quarrels, and at times they are severely critical of each
other. But these are meant to strengthen their fellowship and unity. But one of the 12 is
not with them. For what reason and since when no one knows. But the rift is deep and
deadly. For this man has become a traitor who betrays the organizer and leader and
seeks to destroy the group and the movement they have initiated.
7. Jesus' incarceration
Jesus' incarceration is a graphic illustration of what could happen when a
movement's leader or its followers get arrested. The tactics, methods of arrest, torture,
trial of so-called "political dissenters", "rebels", "revolutionaries", "subversives", "non-
conformists", "community and sectoral organizers and leaders" and even of plain,
ordinary and innocent persons have not really changed much since the time of Jesus.
The tactics and methods only became more sophisticated through modern technology.
For example, as a means of extracting information, chemicals, drugs and

psychological means are used. Most of these new methods are done in the name of the
law and the constitution by those legally authorized to exercise power and control; by
those tasked to supposedly protect the interest of the country and the people. In many
cases, the ones supposed to be safeguarded and whose rights need to be upheld are the
38
ones who end up as victims and subject to abuse from those who wield power and
authority.
8. The organizer's death

For many organizations and movements, the leader or organizer's death means
the group's end. Once the head is gone, the body dissipates and scatters. Once the
movement's founder is dead, the reason for the group's existence is lost. On the other
hand, to other organizations and movements, death does not come as the final blow to
the raison d'etre of the group. It sometimes becomes the rallying point so members can
continue with the cause, issues and struggles initiated by the organizer and leader. The
sacrifice and memory of those who offered themselves—body and blood—become the
continuing inspiration for those left behind.
9. Martyrdom
The commitment, deeds, suffering and ultimate sacrifice of martyred members
become the challenge that pushes the movement towards its final goal and victory. The
martyr's body and blood become the soil and nourishment for the emergence of a new
commitment, a new way of life, and the foretaste of a coming Kin-dom.
1. Cite cases of how support and assistance from those vested with power
and authority such as government, church, business, landlords, military police,
and traditional leaders are able to compliment the needs of the people and the
community.
2. Describe general and particular cases wherein religious and political

authorities are able to uphold the basic interests and needs of the various sectors
in society such as the:
a. Peasants, workers, tribal communities, fisherfolk, women, youth, elders,
and students
b. Impoverished: the homeless, landless, unemployed, slum dwellers, out-of-
school youth, abandoned children, and the sick and elderly.
3. Cite examples and describe the occasions when people and communities, with
and through their leaders and organizers have to deal with authorities:
government, business, church, landlords, companies, military and police.
39
4. Identify the issues and reasons for such meetings, negotiations and even
confrontations. What are the areas of agreements and disagreements?
5. Describe the general attitude of authorities towards sectoral or popular

organizations, and towards their leaders and organizers.
6. In what ways are the constitution, law, national interest and security,
reasons for upholding the welfare and well-being of people and communities?
7. In what ways are legal and constitutional instruments used to protect the
interests of the rich and powerful; how are they used to perpetuate in office the
ruling and dominant classes? In what ways are they used as instruments of
oppression?
8. What are the reasons for persons to become traitors to the organization or
movement? Why do they become disenchanted with the movement or its
leadership?
9. Do you know of cases wherein persons defected from an organization and

betrayed its leadership and members to the enemies?
10.What attitude do you have against those who turn out to be traitors or
defectors to the enemies' camp?
11.What are the consequences of such acts of betrayal and treachery?
12.Cite examples similar to Jesus' experience when he was arrested,

accused, tortured, tried and abused. Discuss particulars about the: a) arresting
event; b) physical torture; c) interrogation, accusation and trial; d) insults and
verbal abuse; e) imprisonment; and f) others.
13.When Jesus was arrested, his disciples and followers reacted differently. One of
them went to the point of denying knowledge about him. Are there similar
experiences and reactions that you know of in communities or organizations that
could be compared to those of the disciples? Describe the story and the
circumstances.
14.There are still tasks and roles to play when an organizer, a leader or a
member dies. Arrangements for the burial and final preparations and rites have
40
to be performed. And then, there is the last farewell, the remaining moments
before the tomb is sealed. Describe the feelings, attitude, and behaviour whether
spontaneous or expected during such burial.
15.Describe the impact of such final rites over the group members. What
efforts are done to keep the group intact and the movement from fading away?
16.Describe in your own terms and understanding the hope and assurance
that you have in an organization and movement that transcends death.
INPUT 11 – CHALLENGES AND RISKS IN ORGANIZING WORK
Mark 1:2-3, 17
2:14, 16-17
3:13-15
6:7-11, 12-13, 33-44
8:27-30, 34-36
9:33-35
10:17-23, 27-31, 35-39, 40-45
13:9-13
14:17-19, 27-31, 32-42
Now, when Jesus Christ our Lord invited the first disciples to follow him and
become organizers of people, it was not an easy and simple call. He puts forth a
challenge that demands their commitment, conviction and determination. It is an
invitation to share and participate in a lifestyle which is not easy or comfortable. In
reality, it demands their total and full commitment.
In this enterprise of organizing, the disciples did not bring with them their loads
of resources and facilities, unlike anything before wherein all the provisions are on
hand. There is the element of faith that every need and resources will be provided for
and that one need not bring anything or everything. One only has to come and bring
herself/himself and her/his own faith and message.
41
To become an organizer like Jesus is to enter a “danger zone” or an area with
the sign, “enter at your own risk”. There seems to be no promises of a comfortable or
settled life; neither is one bestowed with honour and high position. These do not seem
to be part of the package. For instance, Peter said one time, “Look, we have left
everything and followed you.” Jesus Christ our Lord responded saying, “I tell you that
anyone who leaves home or brothers or sisters or mother or father or children or fields
for me and for the Gospel will receive much more in this present age.”
C. Emphases:
1. Not very inviting

Organizing is not a very inviting field or course. To be an organizer is not a
popular profession, not a good paying job that young people and qualified persons will
prepare and line up for. It is an area in which the demands seem to be excessive in
relation to the promised rewards which very often are not that promising either. Also,
the occupational hazards are not commensurate with the pay, if there is any, nor are
there benefits such as insurances and retirement claims.
2. Need for commitment

What cause is so worthy so that a person will commit to the call of being an
organizer, such that she/he will submit to the training and discipline and engage in the
task of organizing people, and in the process, accept all risks and consequences in the
pursuit of her/his cause? Why are persons bold and daring to take up the challenges of
becoming an organizer of people, community or sector? Is it due to youthful
adventurism, religious idealism or ideological fanaticism? Or, is it a response to one's
sense of compassion, justice and love for people? Or is it a vision of the Reign of God of
a just and classless society?
3. Demanding
Participation in the people's struggles and organizing of people are very
demanding means of involvement. There is exhilaration in one's idealism as one begins
to learn and grasp the basic principles and methods of organizing. One discovers a
source of energy and enthusiasm in the challenging phases of integrating with the
people and immersing in the community or sector. There are great expectations about
events and people's movement.
4. Not attractive
The daily grind of work can overtake the fervour of serving the people. It is good
while it is novel, but the lustre and the glitter do not last long, because things can look
42
grey and faded. At the rock bottom of experience, the real characters are revealed.
Most often, they are not that attractive or encouraging. Sooner or later, the objective
realities of daily living become too clear. What of people's temperament and attitude,
the whims and demands of those with whom one works and serves; even the
unpredictability of friendship and loyalty—today, they are your friends, tomorrow, they
become your enemies.
1. What are the present-day implications of Jesus' demands and call to

become his disciples, to follow him and to learn how to "catch people"?
2. How realistic and practical are these demands and requisites in terms of
the training program and organizing experience?
3. Share and discuss the challenges and risks in becoming an organizer when
it involves the following:
a. the individual or person concerned,
b. the family,
c. a person's social and professional standing,
d. a person's security, future and stability.
4. In what ways can being an organizer become a fulfilling, meaningful and creative
involvement? In what ways can it be treated as a commitment and profession?
5. What are the risks encountered in organizing the community, sector, or

area in relation to the following?
a. Social and cultural traditions and practices
b. Economic or business interests and the establishment
c. Religious or Church bureaucracy and hierarchy
d. Political leadership and authority
e. Military and police authorities
f. Other institutions, agencies, groups or movements
43
INPUT 12 – SOME CONCLUDING SUMMARY STATEMENTS
Let us now sum-up the basic principles and practice of church community
organizing gleaned from the organizing work of Jesus Christ our Lord as reflected in
Mark’s Gospel.
1. Have a clear understanding of the vision and mission of the Reign of God.
From the very start, Jesus Christ our Lord clarifies the objectives of his ministry.
He goes about to preach, teach and heal among other preoccupations, because he
chooses to empower the poor and oppressed instead of identifying himself with the
traditional rulers of his time. It is a ministry characterized by selflessness and service to
the people.
Then, Jesus proceeds to lay down his program of action: its contents, plans and
timetable. A good grasp of the perspective of the Reign of God enables him to outline
the broad and detailed components of the tasks to be undertaken. This perspective
becomes the focus and frame of reference of Jesus’ organizing work.
In like manner, in our church community organizing work, we have to identify

our church community’s purpose and goal. This is a prerequisite for us to be able to
define our strategies in organizing. It is on this basis that organizing efforts and
activities are initiated and pursued.
2. Have a clear target as to who to organize.

Jesus Christ our Lord, my friends, knows and understands the history, structure
and systems of his society and of his time. Such understanding makes him aware of the
balance and distribution of forces and powers, the weaknesses and strengths of these
forces as well as where these powers are concentrated.
With such awareness, it should have been normal for Jesus to identify and align
himself with the powerful. But in spite of this awareness, Jesus gives a radical and
different slant in his choice of followers to organize.
Jesus Christ our Lord shows that by organizing the powerless and those in the
peripheries of power, opportunities are present so that the oppressed can become
aware of their plight and condition of bondage. Organizing uncovers the potential of
people to deal creatively and effectively with their situation and condition. Organizing
also reveals the hidden capacities of people to liberate themselves from domination and
exploitation so that they can fulfil their humanity as persons and communities.
44
Jesus Christ our Lord acutely perceives that among persons and communities,
the masses are principally the main sector of the population who needs urgent attention
to be organized. He concentrates on them because they are the ones denied and
deprived of their share and participation in the decision-making processes of their
society. In contrast to the ruling and dominant class who are privileged, well-organized
and well-entrenched in their position, the masses of people are left on their own to fend
for themselves, oftentimes in difficulties and in want.
3. Form a core group of prospective organizers.

Form a core group of prospective organizers which will carry on the task of
organizing the people’s movement towards the objectives and vision set forth. We
must remind ourselves that before the church became a Christendom, it is a basically a
movement called upon to carry on the realization of the vision of God’s Reign on earth
as it is in heaven.
Organizing a core group is key to effective organization and expansion of the

movement. The core group serves as an instrument through which the organization will
move and grow.
In considering the size of the core group, the model that Jesus provides is that
of his 12 disciples. Putting aside the mystical and symbolic significance of the number
12, the important point to consider here is that the core group must not be too large
that it becomes too loose and unwieldy or must not be too small that it becomes
inadequate and ineffective.
In the beginning of the organizing process, we might be literally on our own.

However, as we broaden our acquaintance and familiarity with the people and the area,
we begin to identify persons who are prospective members of the core group. Also, we
are able to rely on the support of others as well as identify available resources for the
organizing program.
A good organizer should not attempt to be a loner in undertaking the tasks of

the organization and of the movement. It is a must to share and relegate tasks and
responsibilities with prospective and identified members of the core group or support
group. In doing so, the load and tasks are shared and others are given opportunities
and experiences to develop skills and test their capabilities.
45
As organizers, we are not meant to be the perpetual leaders of the group,
organization, or movement. The real impact and test of our effectiveness as organizers
is measured not by our continued presence but by what happens when core group
members take over such tasks and responsibilities.
4. Acquire an understanding of the social and cultural context as well as of the

physical and geographical setting.
When Jesus Christ our Lord launched his organizing work, he possessed an
understanding and grasp of the social and cultural environment. This awareness is
coupled with his firm grasp of the physical and geographical characteristics of the areas
where he conducted his organizing activities.
Church community organizers and leaders today have much to learn from such
insights from Mark’s Gospel. Other facets of community life, like kinship patterns and
relationships, religious and folk practices, economic and political systems and structures,
will prove helpful for anyone who intends and expects to do serious organizing.
A first-hand and working knowledge of the area’s terrain and geography is

essential. We should not venture to organize based on second-hand information or
expect results in a classroom or office-setting. As church community organizers, we
should spend time with people and move about where they live, work, study, worship
and socialize.
5. Respond to people’s needs and in the process provide learning experiences

for both the masses and the core group.
Our presence, our skills and experiences as well as that of our core group will
draw people’s notice and attention. People will approach us concerning their pressing
needs and problems. As such, we should be sensitive to such an approach. We should
be creative in providing means by which people could deal with their own situations of
need. There are times when the needs could be met, but at other times, the people
themselves will have to be resourceful and seek ways on their own.
People can be empowered to deal with their own problems and needs. These
contacts and relationship with people in need become occasion for educating the
people. These are also opportunities for training core group members.
Jesus’ methods of mass and popular education, the occasion and venue for
instruction, the small-group and large group teaching experiences, the stories and
parables, the continuous questioning and life situations, are among the number of
46
teaching methods which could find relevance and application for particular educational
needs today. But there may be other models and patterns which could be used
creatively to stimulate the learning process and encourage participation and productive
responses.
6. Provide the core group with continuous experience and training to further
advance organizing work.
As church community organizers, we should prod our core group members to
continuously integrate with the people so that they can further appreciate social reality
in the community or sector. As such, they can also put into practice the learning
previously gained.
Core group members must constantly be out in the field, living and working
with people, taking advantage of every opportunity that will enhance their organizing
efforts. There is no substitute for learning with and from the people and in the process,
for the people to learn to do things on their own creatively.
The learning of church community organizers and core group members is a

continuing process. Each case and each occasion should shed light and provide insight,
general guidelines or specific pointers. Dimensions of the same reality could be viewed
differently and provide other meanings as a result of shared experiences.
7. The core group members are eventually dispersed for them to reach out to
other areas, communities, and people.
The core group is never meant to be one and intact all throughout or to remain
in one place. On their own initiative or through other means, they have to move on to
other places. In a way, organizing people is not like holding a settled or established job.
Organizing does not stop when a group, sector or community has been organized. That
becomes a starting point in a way, because new persons and new relationships are
being established.
Expansion work continues and is carried out by new teams of church

community organizers, who would now take their turn in identifying persons who will
compose their new core groups. The work of the original core group is not over when
its organizing program or project in a particular place is completed. It may only mean
moving to another place. And they are encouraged to move on, to disperse and
organize among the basic masses of people in other areas: in villages, communities,
regions, countries, or other areas in the world where organizing is needed and the
challenges are present.
47
The original organizer and his core group, after having gone through a wealth of
experiences and training are likened to a stone thrown into a pool of water, producing
ripples in ever-widening concentric circles. The experience is repeated with variations
and distinctive elements, but the same challenge and commitment are demanded to
share the good news of the Reign of God.
________________________________________________________________________
REFERENCES:
Berkley, James D., Leadership Handbook of Management and Administration, Grand
Rapids, Michigan: Baker House Company, Inc., 1994.
Cunanan, Jose P.M., Jesus the Organizer, Hong Kong: CCA-URM, 1994
D'Souza, Anthony, Leadership, Bombay: St. Paul Press, 1989.
This module was prepared by Dr. Luna Dingayan, member of the Faith and Order Committee, United
Church of Christ in the Philippines
48

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A TRAINING MODULE FOR

CHURCH COMMUNITY ORGANIZING WORK

United Church of Christ in the Philippines

INPUT AND DISCUSSION QUESTIONS FOR WORKSHOP GROUPS

INPUT I - JESUS AS AN ORGANIZER

B. Jesus' Mission and Ministry:

1. Transformation as the heart of Jesus' mission and ministry

4. Faith as foundation for involvement

Re-reading the account of Mark is not simply an attempt to confirm what

C. Portraits of Jesus in Gospel of Mark

3. The emphasis on key leadership roles and functions

4. The fourth emphasis presents a portrait of Jesus as organizer

INPUT 2 - WHY DID JESUS ORGANIZE

B. Insights from the Passages:

The underlying features of his organizing work and organization can be

1. To change traditional system

3. To introduce a new leadership style

D. Questions for Discussion:

1. What is the organizational structure of the group you are leading or

2. How was the organization formed? How are decision-making, planning,

7. What is your perception of the role and status of an organizer or leader in

8. What is the perception of your community or sector as to the role and

INPUT 3 – WHO DID JESUS ORGANIZE

B. Insights from the Passages:

John’s Gospel says that Bartholomew (Nathaniel) is a real Israelite, “nothing

Among these controversial disciples is Matthew. He is a tax collector and he is

And there is also Simon the Zealot. He could be a member of a revolutionary

1. Common, ordinary and simple folks

2. Crowd of nameless and faceless persons

3. Ordinary rural and village folks

4. Not prominent people

5. People who are related by kinship

7. Fearful and uncertain people

8. People of contradictions and conflicts

D. Questions for Discussion:

3. Those you organize belong to what class, or social status? What

6. Compare and contrast the advantage and disadvantage of organizing in

B. Insights from the Passages:

The group-work approach rather than the one-person-job approach is instilled

In his teamwork approach, Jesus employs criticism to determine the strengths

1. Twelve as manageable number

The number 12 in Biblical terms is often viewed as a symbolic number: in the

2. Formation of an organizing team

3. Process of developing a team

D. Questions for Discussion:

2. Is a person's class origin and social standing important in your choice of

3. What is the implication of the criteria followed by Jesus in his choice of

6. Do you have a story to share regarding your experiences in organizing a core

INPUT 5 – KNOWLEDGE OF THE SOCIAL AND CULTURAL ENVIRONMENT

B. Insights from the Passages:

1. Gathering socio-cultural data

2. Knowing the people

4. Listening to people's voices and cries

5. Developing social consciousness through first-hand experiences

6. Developing social consciousness by listening to people's stories

7. Areas to be explored and studied

d. Political and economic systems, structures and relationships. An

D. Questions for Discussion:

1. What is the significance of knowing a person formally and informally?

4. What is the significance of knowing about family, working and social

6. In what ways are families, social and working relationships a hindrance to

7. How is trust and confidence built and developed among prospective