CFE104 CBL SEA Jan2022

COURSE
LEARNING PACKETS Document Code FM-STL-014

Saint Louis University Revision No. 01
School of Teacher Education and Liberal Arts Effectivity June 07, 2021
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CFE 104
MODULE IN
CICM MISSIONARY IDENTITY
1

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means, electronic, mechanical, photocopying, recording, or otherwise of any part of this document, without the prior written permission of SLU, is strictly prohibited.

COURSE LEARNING PACKETS Document Code FM-STL-014
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University Prayer
God, our Father, source of all goodness and wisdom, we adore You. You have
called us, CICM – Louisians, with a sense of mission.
Dedicated to the Incarnate Word and under the protection of the Immaculate
Heart of Mary, our model of discipleship,
we dare to go to places where the Gospel values are most needed, where
people are excluded and marginalized, and where culture or justice is
neglected. And for those times that we have failed to do Your will, we humbly
seek Your mercy and forgiveness.
We thank you for the opportunity to be part

of Saint Louis University. As we pray for our beloved university, may we be
inspired and united in heart and in soul to follow the living and pioneering
example of Father Theophile Verbist and Saint Aloysius Gonzaga in the care of
the abandoned in our midst.
As you restore our strength and dignity, give us the grace to help make Saint
Louis University a real home and a place of peace, hope, and love where we
work together for academic excellence and missionary spirit.
Through your Holy Spirit, guide us along the path to holiness, as we aspire to
become Christ’s image to one another in the realization of your Kingdom here
on Earth.
We ask this in the name of Jesus Christ, our Lord.
Amen.
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The CICM Philippine Province Educational Vision and Mission

Inspired by the historical commitment and dedication to provide a Catholic

education, the CICM Philippine Province espouses the following vision and mission
for its educational institutions.
It envisions an integral human formation of the youth who will become mature
Christians and active members of the Church. This integral human formation is
directed towards a Christian development of knowledge, skills and attitudes which is
geared towards service in Church and in society by witnessing to the values of God’s
reign.
In order to realize this vision, the schools are committed to instruction, to
research, and to community service. Such activities are oriented towards the
promotion of human dignity and happiness which leads to the development of the
total person who is able to take upon one’s responsibilities in the Church and in the
world.
Having a specific concept of person and of world as revealed in the Judaeo-
Christian tradition, the university promotes a special outlook on self, on others, on the
material world, and on God – such special outlook changes the goal of every
human activity and distinguishes the CICM educational institution from any other
educational system.
Having been founded by the CICM Institute, every CICM educational
institution lives up to its missionary identity. Each member of the school community is
fully aware of one’s responsibility to reach out to the marginalized and to discover
with them the impact of the Gospel on social reality, on justice, and on solidarity.
Likewise, one is conscious of one’s responsibility to reach out to separated brothers
and sisters and to establish trustworthy relations with them because there is only one
Gospel, one Lord, and one Father of all.
Inspired and compelled by the attitude of Jesus, the CICM educational
institution gives special attention to the oppressed, the disadvantaged, and the
handicapped (SLU Student Manual, 2015, pp.1-2).
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CFE 104

COURSE LEARNING OUTCOMES
At the end of the course, you should be able
to:
1. identify the different key personalities in
the Congregation of the Immaculate
Heart of Mary (CICM) and your
missionary roles;
2. Understand the CICM missionary
spirituality/identity and become
missionaries in your own little ways;
3. participate actively in religious

activities through the campus ministry
office and in socio-civic activities
through the school’s extension office
especially for the marginalized and the

vulnerable;

4. manifest SLU’s core values of
CICM MISSIONARY academic excellence,

creativity,
Social Involvement, and Christian Spirit;
IDENTITY 5. demonstrate ways of encountering
Jesus Christ in your daily lives with the
inspiration of Mary and the CICM
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REF SEA-CFE 104-2022
COURSE GUIDE
I. Course Title: The CICM Missionary Identity

II. Course Overview

1. Introduction
“Amanti Nihil Difficile.”
(To him who loves, nothing is difficult.)
Fr. Theophile Verbist(CICM Founder)
Dear Louisian:
Welcome to Saint Louis University and thank you for joining the Louisian Family!
Christian Faith Education (CFE)104 – CICM Missionary Identity, is one of the core
subjects offered to all college students in Saint Louis University. CFE 104 is a course that
deals with the life and ministry of CICM missionaries worldwide. It focuses on the
spirituality and missionary character of the congregation, anchored on Jesus, whose
words and deeds become their source of inspiration in order that their faith may be
strengthened through the model that He set for them. This course aims to deepen the
students’ understanding of the life and mission of the CICM missionaries with Fr.
Theophile Verbist, who laid the foundations of the congregation. Going through this
course, the students will be deeply familiarized with the richness of the congregation
and its history, and they will be equipped to reflect on its present value for them. As
such, this course provides the students an avenue in following Jesus more closely in their
personal lives as members of the Church, the community of Jesus’ disciples, in the way
exemplified by CICM, under the protection of Mary.
Like the other CFE subjects, this course follows the SEE - DISCERN - ACT method
introduced by Joseph Cardinal Cardijn in Europe and was popularized by Fr. Lode
Wostyn, CICM in the Philippines ministry. But this method is renamed as CONTEXT -
INSPIRED WORD OF GOD – CHURCH TEACHING – MISSIONARY RESPONSE (C-I-C-M) in the
Religious Education workbooks of CICM schools in the Philippines. As such, the Context
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introduces you to a better knowledge of your present situation as you are led to look at
what is happening around you and reflect on your lived experiences. The next phase
involves reading from the Sacred Scriptures relevant to the topic under the Inspired
Word part. This is followed by an exposition of a Church Teaching or an excerpt that
further illustrates the scriptural reading in particular and the lesson at hand in general
under the Church Teaching component. The lesson is fittingly ended or concluded in
the Missionary Response part. Under this, you are provided with an activity wherein you
can apply the lesson in your actual life situation to evaluate your learning.
To align the CFE method to the 5 E’s (Engage, Explore, Explain, Elaborate and
Evaluate) method that is adapted by the whole University, let it be emphasized though
that the contextualized version of the See – Discern – Act Method as “Context – Inspired
Word – Church Teaching – Missionary Response” (CICM) still retains its essential focus
and orientation: Context part corresponds to “Engage,” the reading of both the
Inspired Word and Church Teaching corresponds to “Explore,” and the discussion that
ensues is equivalent to “Explain and Elaborate.” Finally, the Missionary Response part
corresponds to “Evaluate.”
The course comes as a natural complement to CFE 103, ‘Catholic Foundations of

Mission’. It intends to show how Biblical texts and ecclesiastic practices on mission have
resulted in the example embodied by CICM. This occurs in three major parts, the first of
which focuses on the general identity of CICM; the second and the third are zooming in
on the actual presence of CICM in the world, this is both in other countries and
continents, and in the Philippines. This approach will give the student an impression of
both the spiritual drive behind the congregation and the actual works and
achievements it has produced.
After finishing this course, the student will be able to identify the different key
personalities in the CICM and describe their roles in the missionary character of the
CICM. The student is also expected to articulate the CICM missionary
spirituality/identity; discuss the CICM contributions to the universal church and to the
human community, and point out their implications to the Philippine society. They will
be harnessed to apply their acquired knowledge in writing reflection papers, and to
participate actively in religious and socio-civic activities, especially through the campus
ministry office and the school’s extension office for the marginalized and the
vulnerable. As Louisians, you are also expected to manifest SLU’s core values of
academic excellence, creativity, Social Involvement, and Christian Spirit; manifest the
CICM core values of excellence, innovation, communion and passion for Christ’s
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mission, and to demonstrate ways of encountering Jesus Christ in their daily lives with
the inspiration of Mary and the CICM.
2. Module Topics
To ensure that you will demonstrate the course learning outcomes at the end of
this course, the course is divided into the following:
MODULE 1: THE CICM BEGINNINGS, IDENTITY, AND SPIRITUALITY
The CICM as a missionary congregation or group identifies Fr. Theophile Verbist

as its founder. As in all other organizations or groups (and that includes missionary
congregations), the role of the founder is significant because the organization's
continued existence and mission are so closely linked with the intention and vision of
the founder. Even in the face of a changed situation, the organization has to find ways
to be faithful to this intention and vision. That is why to be able to understand the CICM
as a missionary congregation, it is necessary to take a closer look at the person who
started it all, Fr. Verbist.
MODULE 2: CICM IN THE WORLD
This module deals with how the CICM responded to the signs of the times by
opening its doors for the Americans, Africans Asians, and Europeans as part of the
congregation. Furthermore, it will inform us on how the multicultural character has
become an integral element in the identity of the CICM. It will lead us to understand
that internalization is an answer to call from the Lord. It is not simply something that the
Congregation wants to realize as a point of its agenda, but rather it is first and foremost
an invitation and a calling from God; a call which CICM preaches to others and which
it needs to practice and live itself. Thus, internationalization belongs to their identity, an
identity which is being discovered slowly, throughout their history, under the guidance
of the Spirit.
It will help you understand the CICM as a religious organization that considers its
mission territories abroad, to remote populations in other continents, that were not (yet
very) familiar with the narratives and theology of the gospel. This orientation ‘ad extra’
has been reiterated in recent times, even as it has also been the object of a thorough
discussion and reinterpretation. Article 2 of the Congregation’s Constitution states that
CICM missionaries are sent to the nations to announce the Good News...especially
where the Gospel is not known or lived. Following their vows to a life of mission and
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guided by the motto, "One heart and One Soul”, CICM missionaries witness the Father’s
will that all men and women be brothers and sisters in Christ.
Furthermore, this module has been designed to help you trace out the various
missionary journeys of the CICM across continents. As you read through the details, you
will gain greater understanding about the CICM mission charism. Why do mission ad
gentes often go with mission ad extra? This lesson will also make you aware
of the kind of missionary endeavor, the dynamism of their work, and
the spiritual disposition that the CICM is engaged with. Abiding by the demand for
radical availability, they share here their mission stories expressive of their firm
conviction, their identity, and their commitment as CICM.
It also accompanies you to look at the life and activities of the CICM missionaries
who became persons of the present and the beyond putting the words of Peter C.
Phan into practice: "persons of the beyond must go beyond their own cultures, histories,
values, mother tongues, native symbols, even their religions, not in the sense of rejecting
them, but in the sense of 'emptying' themselves in order to be guests and strangers
among the people they evangelize and to receive and adopt as far as possible their
hosts' cultures and ways of life." Indeed, the CICM missionaries pioneered and continue
to have a daring personality to go beyond borders promoting heroism and being a true
model for all missionaries.
While the current global Corona-virus crisis has revealed lots of heroic acts by
healthcare workers and other front-liners, even patients, CICM missionaries have also
performed acts of heroism in the remote and more recent past. Heroism can be – like in
the case of Bishop Ferdinand Hamer – an extreme act of self-sacrifice that brought one
to give up his life for the sake of others – or it can be an act or attitude of remarkable
value, reflecting someone’s dedication to one’s mission and life project, whether or not
it was paid for with one’s life.
MODULE 3: THE CICM IN THE PHILIPPINES
This module discusses the humble beginnings of the CICM in the Philippines. It
provides a glimpse of the lives of the first CICM missionaries in the Philippines.
Furthermore, it points out the distinct contributions of the CICM in the Philippines.
It also ushers you to understand the CICM’s prospects and challenges and its
impact on you as co- CICM missionary in your respective contexts. The entire bible
conveys the story of people-in-mission. A mission to share God's graciousness to others.
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Hence, all of us are called to become co-CICM missionaries; it is a gift as well as a
responsibility. This traces back the biblical origin of this gift of mission entrusted to the
CICM missionaries, and encourages each one of us to be a missionary in our own
concrete ways as Louisian.
The pioneering CICM missionaries experienced many difficulties and challenges.

Yet, the mission had come this far. The future will bring new challenges, but also new
prospects; new difficulties, but also new achievements. As Louisians, we share in Jesus'
mission entrusted to the CICM missionaries
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III. Course Study Guide
This module was prepared for you to work on diligently and independently. As
Louisians, doing these will greatly help and prepare you to become good people.
Aside from meeting the content and performance standards of this course in
accomplishing the given activities, you will be able to learn other invaluable learning
skills which you will be very proud of as responsible learners.
1. Manage your time well. Schedule properly your reading assignments and your
activity accomplishments. Have your planner or calendar of activities ready.
Remember you have other modules to accomplish for this term.
2. Focus your attention. Read the materials over and over until you are able to get
the point of the lesson. If you do not understand the lesson, you can read other
materials found in other resources like the internet or books. You can message
me through different platforms I will be giving you.
3. Give your best. In doing the assessment tasks whether formative or summative,
target the highest standards because you are a good student. You have the
knowledge and skills that you need to finish your work with quality.
4. Submit on time. Before the end of prelims, midterms, and finals, you will be
submitting the accomplished activities in the modules through correspondence.
You will need two (2) notebooks for your outputs:
a. A notebook for all your Religious Involvement activities.
b. A notebook for all your Missionary Response activities.
c. For your Prelim, Midterm, and Final examinations, answer in the pages
provided at the end of this learning packet. Cut the pages and include in
your submission.
5. Be patient. I will give you feedback once you submitted your work to keep you
on the right track. While waiting for my feedback, you can continue working on
the other activities. Make sure that you do not miss any important part in the
module.
6. Answer confidently. In answering the assessment and evaluation activities you
are expected to do the following:
a. Write neatly and legibly and write only on the module if you are sure of
your answers.
b. Make sure to give your answers completely and concisely. If questions
need to be answered in essay form, stick to the point. Give proof of your
claim or point-of-view. Cite correctly the references you use in your work.
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7. Work independently. It is expected that you work on the module on your
own. You can ask for help from others but you must answer it on your own.
8. Motivate yourself. Whatever knowledge or skill you are gaining from this course
will definitely help you in your career. Enjoy what you are doing and everything
else will follow.
9. Contact your Instructor. If in any part of the module or lesson, you need help
and guidance, do not hesitate to contact your instructor through email,
messenger, or SMS. Remember, your instructor is here to ensure that you go
through the completion of the course together.

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IV. Study Schedule
Week Topic Learning Outcomes Activities
MODULE 1 MODULE 1: THE CICM BEGINNINGS, IDENTITY, AND SPIRITUALITY
Weeks 1, 2, and Lesson 1: REV. FR. THEOPHILE Context: Identifying a leader
3 (Jan. 17 to VERBIST AND THE ORIGINS OF
Feb. 5) THE CICM CONGREGATION: In Inspired Word of God: Reading
the Beginning was a Man and of Luke 4:16-20
a Vision
Church Teaching: Discussion on
1. Identify and discuss some the missionary leadership as
important aspects of the inspired by the teachings of Jesus
CICM story, with a focus on and the characteristics of Fr.
the CICM founder, FR. Theophile Verbist as highlighted
Theophile Verbist. by the CICM Mission Statement
2. Draw relevant insights from Missionary Response: Drawing

the intentions and an image of Fr. Theophile Verbist
experiences of Fr. Theophile and using the letters of his family
Verbist in starting the CICM name as acronym for
congregation. characteristics descriptive of him
as a person and missionary
3. Show appreciation of the
character traits of Fr. Verbist
by practicing at least some of
them in their personal lives.
Weeks 4 and 5 Lesson 2: CICM IDENTITY AND Context: “My Story Through My
(Feb. 7 to 19) SPIRITUALITY: And the Vision Name”
Became Flesh
Inspired Word of God: Reading
1. Discuss the CICM’s of John 1: 1:5 and Luke 2: 15-19
missionary identity through its
spirituality, motto, emblem, Church Teaching: Discussion of
name, and its declared the CICM identity and spirituality
intentions as
a religious congregation. Missionary Response: Learning
the CICM Hymn, “One Heart,
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2. Manifest familiarity with the One Soul”
story and development of the
CICM’s missionary identity as
it continues to exist today.
3. Value aspects of the

spirituality of the CICM
missionaries by acting
according to them in their
personal lives.
Week 6 (Feb. 21 Preliminary Examination
to 26)
MODULE 2 CICM IN THE WORLD
Weeks 7 and 8 Lesson 1: THE CICM AS Context: Watch the video
(Feb. 28 to Mar. INTERNATIONAL AND entitled Different.
12) MULTICULTURAL
ORGANIZATION: And God’s Inspired Word: Reading of
Spirit Keeps Blowing Galatians 3:26-29

1. Identify the reasons that Church Teaching: Discussion of
paved way for the CICM to Gaudium et Spes and its
open its door towards contribution in the identity of the
inclusivity and CICM as international and multi-
internationalization. cultural organization
2. Appreciate the CICM as Missionary Response: Illustrate

an international their mission story outside their
congregation and culture.
multicultural organization.
3. Draw significant insights on

how the CICM responded to
the call of mission outside
their country
Week 9 (Mar. 14 Lesson 2: MISSION STORIES Context: Singing the song
to 19) OF CICM IN THE WORLD: entitled We give our yes.
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Go and Make Disciples of
All Nations Inspired Word: Reading of
Matthew 28:16-20
1. Describe the meaning
of “ad extra” as the most Church Teaching: Discussion of
distinct aspect of the AD GENTES and AD EXTRA and
CICM mission charism its realization across continents
by the CICM missionaries.
2. Cite the ways by which
the CICM mission charism Missionary Response: Trace out
of "ad extra" would co- the timeless missionary stories of
relate with "ad gentes" by the CICM and their being “in the
exploring the CICM World”. In your own
missionary journeys in experience/observations, what
various countries across significant features of the CICM
continents missionary identity have left a
deep impact in the lives of
3. Evaluate the impact of present-day missionaries?
the missionary activities of
the CICM in the different
continents
Weeks 10 and Lesson 3: THE CICM AS
11 (Mar. 21 to PIONEERING AND DARING: Context: Watch the video
Apr. 1) Through the Storm with the entitled The Joy of Sacrifice.
Incarnate Word
Inspired Word:
1. Explain the relevance of Reading of Matthew 8: 23-27
the pioneering and daring
challenges that the CICM Church Teaching: Discussion on
overcame in doing mission how Ad Gentes was exemplified
through its ad gentes charism. in the missionary life and projects
of the CICM.
2. Demonstrate courage as
part of the missionary spirit in Missionary Response:
their personal lives. Compose a prayer expressing
your gratitude to their missionary
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3. Integrate in their daily projects.
activities aspects of the
selfless examples of the CICM
pioneers.
Week 12 (Apr. 2 Midterm Examination
to 8)
MODULE 3 THE CICM IN THE PHILIPPINES
Weeks 13 and Lesson 1: STORY OF THE CICM Context: Conduct a simple
14 (Apr. 18 to IN THE PHILIPPINES: From a research about the beginnings of
30) Small Seed to a Big Tree their respective parish
1. Trace the humble Inspired Word: Reading of Luke

beginnings of the CICM in the 13: 18-19
Philippines
Church Teaching: Discussion on
2. Illustrate how the CICM how the post-synodal apostolic
pioneers lived their lives exhortation of Pope Francis was
according to the ideals of the realized in the CICM missionary
CICM identity stories in the Philippines
3. Identify the distinct Missionary Response: Construct

contributions of the CICM in an acrostic poem on the word
the Philippines. Missionary.
Weeks 15, 16, Lesson 2: PROSPECTS AND Context: Share their stories of
and 17 (May. 2 CHALLENGES OF THE CICM giftedness.
to 18) ENGAGEMENT IN THE
PHILIPPINES: Moving Forward Inspired Word: Reading of Psalm
23:1-6
1. Realize that we, as
Louisians are co- CICM Church Teaching: Discuss how
missionaries with prospects the CICM responded to the
and challenges in living the Papal encyclical, Laudato Si.
spirit of the CICM mission.
Missionary Response: Create a
2. Apply the Word of God in pledge of commitment
our Louisian community by
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sharing our gifts to the
marginalized and people in
the periphery of the society
through the Saint Louis
University extension and
outreach programs.
3. Celebrate with enthusiasm

with our fellow co-CICM
missionaries in the celebration
of the Eucharist and other
community religious
celebrations in order to
nurture our missionary zeal.
Week 17-18 Final Examination
(May. 19 to 25)
V. Evaluation
1. Formative Assessment
1. All the activities to be given in the Context, Inspired Word, and Church
Teaching will fall under Formative Assessment.
2. It would be best to accomplish these activities though you are neither
required to write nor turn them in to maximize our learning.
3. These activities monitor and guide you while our lesson in every module is
still in progress.
4. There are no grades for these activities, but they are very significant
because they will guide you to understand our discussions and prepare
you to participate. They will also lead you to reflect and become critical in
arriving at insights that will help you maximize your learnings in every
module.
2. Summative Assessment
1. All the activities found in the Missionary Response will fall under Summative
Assessment to determine the outcomes of your efforts in going through the
Context, Inspired Word, and Church teaching.
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2. These activities can come in different forms like reflection papers, essays,
artwork, projects, and other concrete actions that you should be doing as a
Louisian to put into good works your faith.
3. You must approach the Missionary Response personally since the activities
falling under this part are meant to see how you incarnate in your thoughts,
words, and actions what you have understood from every module.
4. These Missionary Response activities, being summative assessment in
nature, are graded because they serve as concrete indicators of what you
have learned in every module.
5. Your quizzes and examinations also fall under Summative Assessment like
your Missionary Response Activities, so you must accomplish and turn them in
on time.
Religious Involvement
Saint Louis University, being a Catholic University, fosters not just academic
excellence, creativity and social involvement, but also a profound understanding and
practice of the Christian faith among its students. The University aims to inculcate in you
the Christian values which you are supposed to practice in your daily life and which you
also celebrate. So, your Christian Faith Education (CFE) program has included a weekly
Religious involvement as one of the requirements
For non-Catholics, you must attend the weekly religious rituals and celebrations
of your Church/religion. This is where you draw out your weekly Religious involvement
submissions. But you are also invited to attend the Catholic celebrations at the Saint
Aloysius Gonzaga Parish, either in person or virtually. This is not an attempt to convert
you into the Catholic religion but for you to experience the Catholic celebrations and
hope that in the experience, you gain an understanding of how the Catholic
celebrations are done, which may also lead to a certain level of acceptance and
respect to religious diversity.
There are also scheduled departmental sponsored masses once a month at the
St. Aloysius Gonzaga Parish. You are supposed to attend these following your school
schedules. The monthly schedules are as follows:
SCHEDULE SCHOOL VENUE

February 10,2022 SOM, SON, SNS, SAS, SAMCIS Saint Aloysius Gonzaga Parish
(Thursday) Church
February 17,2021 SEA, SOL, STELA Saint Aloysius Gonzaga Parish
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(Thursday) Church
March 10, 2022 SOM, SON, SNS, SAS, SAMCIS Saint Aloysius Gonzaga Parish
(Thursday) Church
March 17, 2022 SEA, SOL, STELA Saint Aloysius Gonzaga Parish
(Thursday) Church
April 14, 2022 SOM, SON, SNS, SAS, SAMCIS Saint Aloysius Gonzaga Parish
(Thursday) Church
April 21, 2022 SEA, SOL, STELA Saint Aloysius Gonzaga Parish
(Thursday) Church
May 12, 2022 SOM, SON, SNS, SAS, SAMCIS Saint Aloysius Gonzaga Parish
(Thursday) Church
May 19, 2022 SEA, SOL, STELA Saint Aloysius Gonzaga Parish
(Thursday) Church
WEEKLY AND SUNDAY REFLECTIONS
General Instructions:
1. Supply the needed information of your Religious Involvement (see the given
example).
a. Type of Religious activity: (e.g. Sunday Mass, Bible Study)
b. Date and time: (e.g January 23, 2022 at 9:00 am)
c. Means of Participation: (Actual or Virtual?)
d. Where or which platform? (e.g: St. Aloysius Gonzaga Parish, Youtube or Facebook
Livestream (indicate the name of the parish/church), etc).
2. Answer the reflection question.
3. Attach a screenshot/photo of your religious involvement.
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WEEK 1: JANUARY 23, 2022
1. Reflect on your experience of the religious activity you participated in and supply the
following information:
a. Type of Religious activity:
b. Date and time:
c. Means of Participation:
d. Where or which platform?:
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2. REFLECTION QUESTION: Reflect on your experience of the religious activity you

participated in and write a short reflection about your experience.
3. SCREENSHOT/PHOTO OF YOUR RELIGIOUS INVOLVEMENT
WEEK 2: JANUARY 30, 2022
b. Date and time:
2. REFLECTION QUESTION: What struck you most in your Sunday experience? Write a
verse or line of your favorite song that best describes your experience of the religious
activity and give a short reflection about it.
WEEK 3: FEBRUARY 6, 2022
b. Date and time:
2. REFLECTION QUESTION: Write a short prayer about your Sunday worship.

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b. Date and time:

participated in. Write a quote (borrowed or own) that best describes your experience of
the religious activity and give a brief explanation.

b. Date and time:

b. Date and time:

participated in. Draw or paste from internet a shape that best shows this experience.
Attach the image and provide a brief worded-reflection.
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WEEK 7: MARCH 6, 2022
b. Date and time:

participated in. Choose a color in a rainbow which you think best represents this
experience. Provide a brief explanation of your color choice.

b. Date and time:

b. Date and time:

participated in. Choose a kind of plant or leaf that best displays this experience. Attach
the sketch/image and provide a brief worded-reflection to enflesh your work.
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WEEK 10: MARCH 27, 2022

b. Date and time:

participated in. Write a gardening tool that you think can best represent this experience
and provide a short explanation of your answer.
WEEK 11: APRIL 3, 2022

b. Date and time:

participated in. Pick one kind of tree which you think best symbolizes your experience
and explain.
WEEK 12: APRIL 10, 2022

b. Date and time:
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participated in. Select an event or celebration which you think best embody your
experience and explain your answer.
WEEK 13: APRIL 17, 2022

b. Date and time:
WEEK 14: APRIL 24, 2022

b. Date and time:

participated in. Select a body of water which you think best characterizes your
experience and tell why.
WEEK 15: MAY 1, 2022

b. Date and time:
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WEEK 16: MAY 8, 2022

b. Date and time:

participated in. Give one alphabetical letter which you think best symbolizes your
experience and explain.
WEEK 17: MAY 15, 2022

b. Date and time:
WEEK 18: MAY 22, 2022

b. Date and time:
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participated in. Choose a type of soil which you think embodies your experience and
expound.
Grading System
1. CBL
Prelim Grade (PG)
Class Standing (missionary response activities) = 50%
Religious Involvement = 30%
Examination = 20%
Total = 100%
Midterm Grade (MG)

Class Standing (missionary response activities) = 50 %
Examination = 20%
Total =100%
Tentative Final Grade (TFG)

Class Standing (missionary response activities and final requirement) = 50%
Examination = 20%
Total = 100%
Final Grade = (PG 33.33% + MG 33.33%+ TFG 33.33%) = 100%
VI. Technological Tools

Included is this learning packet is a USB stick with the soft copies of all the
materials needed for you to accomplish your modules. You will therefore need a
computer to access these materials.
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VII. Contact Information
You will receive from your course facilitator an invitation to join your google
classroom. Your facilitator may also follow this up through text, messenger or email. If
you do not receive any communication from your course facilitator after five (5) days
from receiving this learning packet, you may contact the following offices:
DEAN’S OFFICE
School of Teacher Education and Liberal Arts
Saint Louis University
2600 Baguio City
Landline: 074 442 2001 Local 220 / Smart: 0938 757 7842 / Globe: 0953 134 9220
MRS. WENDY B. EUSTAQUIO

Head - Department of Religion
School of Teacher Education and Liberal Arts
Saint Louis University
#1 Bonifacio Street
2600 Baguio City
CP No.: Globe – 09060790746
TNT - 09703476143
Note: For the submission of your requirements, please send through the offices above.
Make sure you label your submissions properly indicating the following information:
Name of Student: Juan Dela Cruz

Course and year: BS Psych 1
Name of Instructor: Mr. Brandon Cadingpal
Course Number and Course Code: CFE 101, 0509
Submit your answer sheets and journal (Missionary Responses, Religious Involvement,
Final Requirement, and Examinations) to the Head of the Department of Religion. You
can also agree the faculty/facilitator to submit your work through the Google
Classroom that he/she creates for CBL students or via email.
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ASSIGNMENT GUIDE

COURSE REQUIREMENT in CFE 104:
“Concept Mapping”
I. Expected Output:
At the end of the Semester/Short Term, you are required to submit a
concept map that presents the major ideas, striking ideas, and unforgettable
insights that have made a deep impact in your faith life as a Louisian student
and a co-CICM missionary. This final output is non-negotiable; thus, make sure to
submit one.
II. Rationale:
Having studied this course (CFE104), you were able to deepen your awareness
about the graced history of the CICM - the religious congregation from which the
Louisian community has built on its origin and foundation. As you read through the
modules, accompanied by the short informative videos, you must have enriched
your own perspective on the meaning of the Church’s mission in the context of
the life, ministry and spirituality of the CICM Missionaries.
III. Parts and Sequence of the Portfolio:

A. Cover/ Title Page (be creative)
B. Content
1. What major concepts, striking ideas and unforgettable insights have made a
deep impact in your faith life as a Louisian student and a CICM co-
missionary?
2. After studying this course, how do you sustain that indelible CICM Missionary
Identity even in your daily ordinary life circumstances?
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IV. Guidelines
Specific Guidelines:
1. You may express and synthesize your answers to the given questions by
creating a concept map that presents all the interrelatedness of all major
insights, big ideas or key terms contained in all the three modules that
comprise the whole of CFE 104. Your output must show a maximum of 15
concepts (4 or 5 major concepts taken from each module)
2. The whole concept map must be designed with a creative lay-out using
digital arts or it can be manually designed. You may choose your own
combination of diagrams, icons, pictures, figures or symbols which are
related to the main theme that is being highlighted by the whole output.
Kindly look into the sample templates attached below.
C. Summary:
In one short paragraph, summarize the content of your concept map guided by
this question. In what way can your CFE 104 concept map be integrated in your
own “road map” towards fulfilling your vision-mission especially in your career life?
General Guidelines:
1. Be artistic in making your project.
2. Be mindful that this is a non-negotiable requirement. Failure to submit an
output will subject you to an incomplete (INC) mark.
3. Be guided by the rubric below.
V. Evaluation Tool:
Criteria VERY GOOD GOOD AVERAGE FAIR
(10 pts) (8 pts) (7pts) (4pts)
Relevance Main theme of Main theme of Main theme is Main theme is

and the concept the concept obvious but vague; other
Purpose map is map is some details details are quite
exceptionally generally clear are somewhat scattered
clear unclear
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Organizatio Introspection/ Introspection/ Introspection/ Almost all details

n and Self-reflection is self-reflection is self- reflection of self-reflection
Content presented in a generally presented but are unclear and
comprehensive precise and the details are poorly
(for the
and organized very organized. scattered/ presented.
concept
way. Excellent. messy.
map
summary;
essay
format)
Cohesivene Flow and Flow and Flow of Concepts are

ss and connectedness connectedness concepts is rarely in the
Insight of concepts are of concepts are quite clear correct
exceptionally generally clear. but the sequence.
clear. connected- Expected insights
ness of some are not
parts is presented.
distorted.
Authenticity Lay-out design Generally, the There are Lay-out design

and and main lay out design concept map do not express
Creativity components is well- details that a creative
are expressed and are touch; messy
exceptionally the outcome acceptably details;
creative and depicts a nice and
poorly done
exhibit a sense sense of creative.
of aesthetics creativity.
Some parts
are quite
confusing or
messy.
Overall Concept Map Almost all Some No highlighted

Impact has an visual elements important features/ theme
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extraordinary of the concept elements of The concept
cognitive and map have a the concept map is rarely
affective sense; cognitive and map appear attractive to the
exceptionally affective sense; quite plain reader/ viewer.
attractive to generally and lack
the reader or attractive to dynamism.
viewer. the reader or
viewer.
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Table of Contents
University Prayer......................................................................................................................... 2
The CICM Philippine Province Educational Vision and Mission ............................................ 3
COURSE LEARNING OUTCOMES ................................................................................................ 4
I. Course Title: The CICM Missionary Identity .......................................................................... 5
II. Course Overview ................................................................................................................... 5
Introduction ................................................................................................................................ 5
Module Topics ........................................................................................................................ 7
III. Course Study Guide ........................................................................................................... 10
IV. Study Schedule .................................................................................................................. 12
V. Evaluation ............................................................................................................................ 16
Religious Involvement ............................................................................................................. 17
Grading System ....................................................................................................................... 26
COURSE REQUIREMENT in CFE 104: ......................................................................................... 28
MODULE 1: THE CICM BEGINNINGS, IDENTITY, AND SPIRITUALITY ........................................ 34
LESSON 1. REV. FR. THEOPHILE VERBIST AND THE ORIGINS OF THE CICM
CONGREGATION: In the Beginning was a Man and a Vision .......................................... 34
Context .................................................................................................................................. 34
Inspired Word of God ........................................................................................................... 34
Church Teaching .................................................................................................................. 35
Missionary Response ............................................................................................................ 40
Lesson 2: CICM IDENTITY AND SPIRITUALITY: And the Vision Became Flesh ................... 42
Context .................................................................................................................................. 42
Church Teaching .................................................................................................................. 44
REFERENCES ........................................................................................................................... 55
Preliminary Examination ...................................................................................................... 57
MODULE 2: CICM IN THE WORLD ............................................................................................. 60
LESSON 1: THE CICM AS INTERNATIONAL AND MULTICULTURAL ORGANIZATION: And
God’s Spirit Blows Where It Wills .......................................................................................... 60
Context .................................................................................................................................. 60
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Church Teaching .................................................................................................................. 61
Lesson 2: MISSION STORIES OF CICM IN THE WORLD: Go and Make Disciples of All
Nations .................................................................................................................................. 68
Context .................................................................................................................................. 68
Church Teaching .................................................................................................................. 69
Lesson 3: THE CICM AS PIONEERING AND DARING: Through the Storm with the
Incarnate Word .................................................................................................................... 77
Context .................................................................................................................................. 77
Church Teaching .................................................................................................................. 79
REFERENCES ........................................................................................................................... 88
Midterm Examination ........................................................................................................... 90
MODULE 3: THE CICM IN THE PHILIPPINES ............................................................................... 93
Lesson 1: STORY OF THE CICM IN THE PHILIPPINES: From a Small Seed ........................... 93
Context .................................................................................................................................. 93
Church Teaching .................................................................................................................. 94
Lesson 2: PROSPECTS AND CHALLENGES OF THE CICM ENGAGEMENT IN THE
PHILIPPINES: Moving Forward ............................................................................................ 102
Context ................................................................................................................................ 102
Inspired Word of God ......................................................................................................... 102
Church Teaching ................................................................................................................ 104
Missionary Response: ......................................................................................................... 110
REFERENCES ......................................................................................................................... 111
Final Examination ............................................................................................................... 112
REFERENCES ............................................................................................................................ 115
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MODULE 1: THE CICM BEGINNINGS, IDENTITY, AND SPIRITUALITY

LESSON 1. REV. FR. THEOPHILE VERBIST AND THE ORIGINS OF THE CICM
CONGREGATION: In the Beginning was a Man and a Vision

At the end of Module I, Lesson 1, you must have:

___ Accomplished and submitted Missionary Response
___ Accomplished and submitted Religious Involvement Reflection Activity
At the end of this lesson, you will be able to:

1. identify and discuss some important aspects of the CICM story, with a focus on the
CICM founder, Fr. Theophile Verbist;
2. draw relevant insights from the intentions and experiences of Fr. Theophile Verbist in
starting the CICM congregation; and
3. show appreciation of the character traits of Fr. Verbist by exerting effort to practice
them in their personal lives.
Context
1. Identify a leader or a founder of an organization or a group that is serving the good
of society.
2. Name the founder of that group/ organization and say something about why he/ she
started the group. Say also why the group is successful in reaching its goals.
The founder is the one who established and set the vision-mission of an
organization or a group. Even if the founder leaves, organizations recognize him or her
due to his or her work in establishing the organization or group. Essentially, the founder
does not establish an organization or a group for no reason. Every founder is inspired to
establish an organization or group to leave an advocacy that reflects his or her values
and beliefs.
Inspired Word of God

As you read the following Gospel text, think about the fact that Jesus was a
leader-founder of a group during his time. What were his intentions of starting a group?
What manner of leader and person was he?
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Luke 4:16-20:
He went to Nazareth, where he had been brought up, and on the

Sabbath day he went into the synagogue, as was his custom. He stood up to
read, and the scroll of the prophet Isaiah was
handed to him. Unrolling it, he found the place where it is written:
“The Spirit of the Lord is on me because he has anointed me to proclaim good news to
the poor.
He has sent me to proclaim freedom for the prisoners
and recovery of sight for the blind,
to set the oppressed free,
to proclaim the year of the Lord’s favor.”
Then he rolled up the scroll, gave it
back to the attendant, and sat down. The eyes of everyone in the synagogue
were fastened on him.
The text from the Gospel of Luke is usually described by some biblical scholars as
the "programmatic speech" of Jesus because it outlines what Jesus intended to do with
his life, according to the Gospel writer. The programmatic speech expresses Jesus'
mission to which he dedicated all his energies. It was the beauty of this mission and his
dedication to and passion for it that attracted followers. Jesus' brand of leadership was
one that earned the loyalty of his disciples who behaved in awe and admiration
towards his character as a person and as a leader.
Church Teaching
Christian missionary leadership draws inspiration from the role played by Jesus as
leader of his disciples and communicator with individuals as well as with the crowd.
Jesus understood his mission and dedicated his whole life to it. Following the footsteps of
Jesus, Fr. Theophile Verbist, CICM tried to understand his missionary project among the
people and the children of China and dedicated his life to it.
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As you read what follows, think about what characteristics of Fr. Theophile
Verbist, CICM that are highlighted in the CICM mission statement to inspire present and
future generations of missionaries.
The CICM Mission Statement
At the initiative of the Father,

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

Questions for Reflection:
1. What is the character trait of Theophile Verbist that you admire the most?
2. How did this character trait contribute to the success of his missionary works?
Now is the time to read and understand a few things about the life, writings, and
character traits of Father Theophile Verbist, CICM. Do not hesitate to imagine him both
as a very human person and a great and devoted leader.
Rev. Father Nestor Pycke, CICM, has described the life of the founder of his
congregation with verve and accuracy. The following description is mainly based on his
work:
Theophile Verbist was born in Antwerp (Belgium) on June 12, 1823, in an urban
middle-class family, with seven children. Theophile had a twin brother, Edmond. While
his brother chose to become a lawyer, Theophile was ordained as a diocesan priest on
September 18, 1847.
He was initially assigned as supervisor in the Minor Seminary of Mechlin, after
which he became chaplain at the military school and rector of a community of the
Sisters of Notre-Dame de Namur in Brussels in 1853.
In 1860, he got an additional appointment as National Director of the Holy
Childhood in Belgium; around that time, his longtime vocation to the foreign missions
began to manifest itself more clearly.
After intense correspondence with Church authorities and a gradual clarification
of the project of a Belgian missionary congregation to the Far East, the group received
the Chinese province of Inner-Mongolia as their tentative area of assignment in 1861,
that would be confirmed three years later.
After more consultations and meetings, the statutes of the new congregation
were approved on November 28, 1862. The general purpose of the new congregation
was defined as “the conversion of the infidels”, while specific aims are given “the
preaching of the faith to the Chinese and the salvation of the many abandoned
children”.
Five pioneers (Rev. Fathers Verbist, Bax, Van Segvelt, Verlinden, and Vranckx)
took their religious vows in the hands of Cardinal Sterckx on October 24, 1864.
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On August 25, 1865, after succeeding to receive French passports, but with too
little time left to schedule time for learning the Chinese language in Hong Kong, the first
batch of missionaries, headed by Father Verbist himself, left for Chinese Mongolia, via
Rome, where the founder got his appointment as apostolic pro-vicar. With him were the
Reverend Fathers Vranckx, Van Segvelt, and Hamer, and lay helper Splingard.
On December 6, 1865, the team arrived in Xiwanze, their destination, without
most of their luggage that was left in Paris due to a shipment error; they would get them
only in April of the following year, after winter.
In September 1866, the Lazarist Fathers, who had been in charge of Inner-
Mongolia, finalized the turnover of the entire province to the Belgian missionaries.
February 23, 1868: While on a tour of his mission stations, Father Verbist fell ill at
the village of Laohugou and died. While he was not the first European priest to die early
in China in those days, the impact on the new Congregation was significant; however,
history would prove God’s blessing over the young congregation as it managed to
overcome this terrible trial.
Father Verbist can be considered as (1) a pioneer of the foreign mission; he was
(2) compassionate and his actions were (3) transformational, as they led to the creation
of a new congregation in just a few years, and in the establishment of the Belgian
Mission in China, in a region known for its harsh climate, its huge distances, poor roads,
and often unsafe travel conditions.
As a pioneer, Father Verbist had a cosmopolitan interest in the universal church,
as the good news of Jesus is addressed to all peoples. Father Verbist developed a
special interest for the church and the society of China, showing exceptional creativity
and flexibility in the realization of his initial plan just to form a community of Belgian
priests there. His openness of mind was combined with a strong faith in the success of his
plans, his trust in Divine Providence never wavering. This made him also a pronounced
optimist, confident that God would complete his project and bring it to a good end.
This could already be seen at the start, as he expressed this belief: “All in all, my dear,
we have a good and beautiful mission” (Letter 73, to J. Bax, January 14, 1866) and “In
the end, we have found here a poor country, that’s true, very poor even, but really
interesting, where animal life leaves no wish unsatisfied, and where the climate, thanks
to the furs by which one is covered, is very bearable, almost nice even.” (Letter 74, to
Cardinal Sterckx, January 14, 1866).
Father Verbist was also a realist: “What makes the life of a missionary truly difficult
are the huge distances that he has to cross to carry out his holy ministry, without finding
along the road things of basic need, and to have to undergo through the deserts of
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Mongolia, not only an intense cold, but twisters of dust and snow that are challenging
his days” (Letter 74).
The news of the death of his fellow-pioneer and good friend Father Van Segvelt
left him devastated, but not hopeless: “God has been so good to us, who knows if in his
love he hasn’t taken the soul among us that was most mature for heaven, to provide
the Mission with a guardian angel, a special protector” (…) “Courage! Let’s accept our
adversities. We know for whom we are suffering, isn’t it?” Missionaries don’t give up, as
their concern for charitable works keeps them going: ”When one is missionary, one
easily learns to accept, my friends.” (Letter 454, to J. Bax, April 24, 1867).
In spite of the hardships, Father Verbist remained compassionate, therefore, such
as when he intervened – not long after his arrival – with the Great Chinese Mandarin to
save a man who was imprisoned to make up for a crime committed by his brother: “I
have thought to be committing an act of charity in soliciting the attention of the great
Chinese mandarin for this innocent man.” Fortunately, Father Verbist’s diplomatic skills
did not fail: “Upon arrival at home, we learnt that the mandarin had kept his word (…);
and that the captive after having been brought to freedom, was already searching for
his brother to convince him to come and turn himself freely in to his judge.”
Father Verbist’s actions were transformational. This was already manifested both
before departure from Belgium and right after their arrival in Chinese Mongolia. Father
Verbist needed a generous dose of perseverance to convince Church authorities that
he was serious about his missionary plans, and a lot of effort was also needed to find
badly needed additional financial resources – from the Holy Childhood and the
Propagation of the Faith, but also from various private benefactors. Most of all,
however, Father Verbist attributed the transformational impact of his works to God’s
grace, upon the intercession of the Blessed Virgin. Echoing the spirit of Magnificat, he
wrote to his spiritual adviser: “I admit it to you, dear Father, if I open my heart in feelings
of thankfulness in front of him, and if I put before my eyes all happy circumstances, all
special favors obtained until now, needed to realize this conceived project, I am losing
myself and I am frightened by the faithfulness that I will need to faithfully reply to so
many important favors” (Letter 167, to B. Bossue, May 23, 1866).
(Watch the video clips entitled CICM HISTORY Part I and LOUISIAN MISSIONARY – CICM
(Original Composition) attached in your flash drive to better understand the story of the
beginnings of the CICM congregation and its founder.)
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Missionary Response
Draw a picture of Theophile Verbist and use the letters of his family name as
acronym for characteristics you think are descriptive of him as a person and a
missionary. (For example, V= Virtuous; E=Enterprising; R = etc.). Beside the
characteristic, give a short sentence of explanation for why that characteristic applies
to him. Then choose two descriptions you have given that you want to emulate and
explain why you have chosen those descriptions. You may use a separate sheet of
paper for this activity. (Total of 20 points)
Criteria
Relevance to the topic: 10
Creativity: 4
Clarity: 3
Originality: 3
Place your acronym here:

_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_________________________________________________________________
As part of this Missionary Response, familiarize yourself with the attached song
provided in your flash drive entitled LOUISIAN MISSIONARY – CICM (Original
Composition), composed and sung by Louisian students like you. Listen to it and sing
with it in honor of Theophile Verbist and in appreciation of the CICM pioneers. The
values learned from the life story of Fr. Theophile Verbist will lead us to be more
appreciative of others and to open to embracing opportunities to help others.
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Place your drawing here:
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Lesson 2: CICM IDENTITY AND SPIRITUALITY: And the Vision Became
Flesh
At the end of Module I, Lesson 2, you must have:

___ Accomplished and submitted Preliminary Examination

1. discuss the CICM’s missionary identity through its spirituality, motto, emblem, name,
and its declared intentions as a religious congregation;
2.manifest familiarity with the story and development of the CICM’s missionary identity
as it continues to exist today; and
3. value aspects of the spirituality of the CICM missionaries by acting according to them
in their personal lives.
Context
"My Story Through My Name"
Write a short story on the circumstances behind your first name, guided by the
following: (how I got my name, who gave it and his/her/their reason/s for the choice,
my feelings towards that name, my struggles, if any, in relation to my name, and finally,
how my name had somehow described me as a person).
The Sacred Scriptures illustrate the inherent connection between name and
mission. For instance, the name “Jesus” was quite popular in first-century Judea. For this
reason, our Lord was often called “Jesus of Nazareth,” distinguishing Him by His
childhood home, the town of Nazareth in Galilee. Despite its commonness, the
name Jesus is remarkably significant. Jesus was sent by God for a particular purpose,
and His personal name bears witness to that mission.
As you read the Gospel texts from John and Luke, be guided by the following
questions:
1. Whom do you think is the one being referred to in John 1:1-5; 14?
2. Whom do you think is the one being referred to in Luke 2:15-19?
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3. Why are the readings a source of inspiration to missionaries?
The Word Became Flesh

John 1:1-5
In the beginning was the Word, and the Word was with God, and
the Word was God. He was with God in the
beginning. Through him all things were made;
without him nothing was made that has been made.
In him was life, and that life was the light of all mankind.
The light shines in the darkness, and the darkness has not overcome it.
Luke 2:15-19
When the angels had left them and gone

into heaven, the shepherds said to one another, “Let’s go to Bethlehem and see
this thing that has happened, which the Lord has told us about.”
So they hurried off and found Mary and Joseph, and the baby, who was
lying in the manger. When they had seen him,
they spread the word concerning what had been told them about this child, and
all who heard it were amazed at what the shepherds said to them. But
Mary treasured up all these things and pondered them in her heart.
The Gospel passages above speak about the person of Jesus. John says that
Jesus is the Word-made flesh, relating Jesus to the word God uttered in Genesis resulting
in the wonders of creation. He is light and life. He embodies (incarnates) God in the
world. This embodiment (incarnation) is also expressed in Jesus' birth story in the Gospel
of Luke (second text). In Luke, the role of Mary as the mother of the Incarnate Word is
highlighted. After all, a child is never born without a mother! These elements of the
Incarnation are significant to the CICM as a missionary congregation. It is called to
incarnate Jesus in the different situations of mission, serving the cause of life in the face
of death; shining some ray of hope amidst the darkness. In this way, like Mary, it can
give birth to the Word-made-flesh. This is the mission of the CICM. This, too, is our mission.
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Church Teaching
A reflection on the foundational gospel passages above should clarify their

meaning in today’s variable context. What can you learn from them that is relevant to
‘mission’ today? What does it imply for the relation between God and yourself; or
between you and someone else; or between you and your inner self? This attempt to
complete the understanding of mission goes after the embodied meaning, mediated
by the Incarnate Word and patronized by the Blessed Virgin Mary. Since mission
characterizes the whole existence of the CICM, let us reflect upon the message of Pope
Francis about mission during the 2020 World Mission Day:
A MESSAGE OF HIS HOLINESS POPE FRANCIS FOR ‘WORLD MISSION DAY 2020’
(abbreviated)
Dear Brothers and Sisters,
I wish to express my gratitude to God for the commitment with which the Church
throughout the world carried out the Extraordinary Missionary Month last October. I am
convinced that it stimulated missionary conversion in many communities on the path
indicated by the theme: “Baptized and Sent: the Church of Christ on Mission in the
World”.
In this year marked by the suffering and challenges created by the Covid-19
pandemic, the missionary journey of the whole Church continues in light of the words
found in the account of the calling of the prophet Isaiah: “Here am I, send me” (6:8).
This is the ever new response to the Lord’s question: “Whom shall I send?” (ibid.). This
invitation from God’s merciful heart challenges both the Church and humanity as a
whole in the current world crisis. “Like the disciples in the Gospel we were caught off
guard by an unexpected, turbulent storm. We have realized that we are on the same
boat, all of us fragile and disoriented, but at the same time important and needed, all
of us called to row together, each of us in need of comforting the other. On this boat…
are all of us. Just like those disciples, who spoke anxiously with one voice, saying ‘We
are perishing’ (v. 38), so we too have realized that we cannot go on thinking of
ourselves, but only together can we do this”. We are indeed frightened, disoriented,
and afraid. Pain and death make us experience our human frailty, but at the same time
remind us of our deep desire for life and liberation from evil. In this context, the call to
mission, the invitation to step out of ourselves for love of God and neighbor presents
itself as an opportunity for sharing, service, and intercessory prayer. The mission that
God entrusts to each one of us leads us from fear and introspection to a renewed
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realization that we find ourselves precisely when we give ourselves to others.
In the sacrifice of the cross, where the mission of Jesus is fully accomplished (cf.
Jn 19:28-30), God shows us that his love is for each and every one of us (cf. Jn 19:26-27).
He asks us to be personally willing to be sent, because he himself is Love, love that is
always “on mission”, always reaching out in order to give life. Out of his love for us, God
the Father sent his Son Jesus (cf. Jn 3:16). Jesus is the Father’s Missionary: his life and
ministry reveal his total obedience to the Father’s will (cf. Jn 4:34; 6:38; 8:12-30; Heb 10:5-
10). Jesus, crucified and risen for us, draws us in turn into his mission of love, and with his
Spirit which enlivens the Church, he makes us his disciples and sends us on a mission to
the world and to its peoples.
“The mission, the ‘Church on the move’, is not a program, an enterprise to be
carried out by the sheer force of will. It is Christ who makes the Church go out of herself.
In the mission of evangelization, you move because the Holy Spirit pushes you, and
carries you”. God always loves us first and with this love comes to us and calls us. Our
personal vocation comes from the fact that we are sons and daughters of God in the
Church, his family, brothers and sisters in that love that Jesus has shown us. (…)
The Church, the universal sacrament of God’s love for the world, continues the
mission of Jesus in history and sends us everywhere so that, through our witness of faith
and the proclamation of the Gospel, God may continue to manifest his love and in this
way touch and transform hearts, minds, bodies, societies, and cultures in every place
and time.
Mission is a free and conscious response to God’s call. Yet we discern this call
only when we have a personal relationship of love with Jesus present in his Church. Let
us ask ourselves: are we prepared to welcome the presence of the Holy Spirit in our
lives, to listen to the call to mission, whether in our life as married couples or as
consecrated persons or those called to the ordained ministry and in all the everyday
events of life? Are we willing to be sent forth at any time or place to witness to our faith
in God the merciful Father, to proclaim the Gospel of salvation in Jesus Christ, to share
the divine life of the Holy Spirit by building up the Church? Are we, like Mary, the Mother
of Jesus, ready to be completely at the service of God’s will (cf. Lk 1:38)? This interior
openness is essential if we are to say to God: “Here am I, Lord, send me” (cf. Is 6:8). And
this, not in the abstract, but in this chapter of the life of the Church and of history.
Understanding what God is saying to us at this time of pandemic also represents
a challenge for the Church’s mission. Illness, suffering, fear, and isolation challenge us.
The poverty of those who die alone, the abandoned, those who have lost their jobs and
income, the homeless, and those who lack food challenge us. Being forced to observe
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social distancing and to stay at home invites us to rediscover that we need social
relationships as well as our communal relationship with God. Far from increasing mistrust
and indifference, this situation should make us even more attentive to our way of
relating to others. And prayer, in which God touches and moves our hearts, should
make us ever more open to the need of our brothers and sisters for dignity and
freedom, as well as our responsibility to care for all creation.
The celebration of World Mission Day is also an occasion for reaffirming how
prayer, reflection, and the material help of your offerings are so many opportunities to
participate actively in the mission of Jesus in his Church.
May the Most Blessed Virgin Mary, Star of Evangelization and Comforter of the
Afflicted, missionary disciple of her Son Jesus, continue to intercede for us and sustain
us.
Rome, Saint John Lateran, 31 May 2020, Solemnity of Pentecost

~ Franciscus
Pope Francis message on the mission, the Church on the move rooted in Jesus
and inspired by the Holy Spirit leads us to reflect on how this gift of mission was and still
realized in the missionary identity and works of the CICM.
TheCICMIdentity
To understand the Congregation of the Immaculate Heart of Mary (Congregatio

Immaculati Cordis Mariae), we will focus on the emblem (or symbol or logo), the motto
(or slogan or watchword), and the very name (and acronym) of the congregation
herself. It will become clear how each of these are to be understood contextually. You
should be familiar with the geographic and historical circumstances (including the
overall political and ecclesiastic developments) in which the congregation was
conceived, funded, and structured. After that, we will focus on two attributes of the
CICM identity that have been repeatedly highlighted for a long time: (1) the
congregation’s dedication to the Incarnate Word and (2) it's being patronized by Mary.
To end, we will share some insights on the CICM charism.
a. THE EMBLEM
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In the current emblem of the CICM, the name of the Congregation has been
omitted in favor of the motto Cor Unum et Anima
Una, “One Heart and One Soul”, but in the lower the
portion is the Heart surrounded by twelve stars,
coming from Rev. 12:1, in reference to Mary, the
“great sign” who “appeared in heaven, a Woman
adorned with the sun, with the moon under her feet,
and on her head a crown of twelve stars. The oldest
coat of arms of the CICM contained the Latin text of
the long name of the Congregation translated into
English as “Congregation of the Belgian Mission for
China dedicated to the Immaculate Heart of the
Blessed Virgin Mary.
This transformed in 1891 into the “Congregation
of the Immaculate Heart of Mary, Scheutveld, Missions
in China, Mongolia and Congo”, which was
shortened in 1993 into “Congregation of the Immaculate Heart of Mary, Scheut.” The
present form is simply “Congregation of the Immaculate Heart of Mary.”
The trunk with the Virgin and Child
This is the oldest

element found in all
the CICM coats of
arms. Since the year
1445, Mary's statuette
attached to a linden
tree by a pious
shepherd and
dedicated to Our
Lady of Grace had
been venerated at
Scheut.
The heart surrounded by twelve stars
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It is generally
said that the heart of
the twelve stars
comes from a text of
Revelation (12:1):
“And a great sign
appeared in heaven,
a woman adorned
with the sun, with the
moon under her feet,
and on her head a
crown of twelve stars”. Our predecessors opted for a traditional Catholic interpretation
and saw Mary, the Woman with twelve stars.
(The trunk with the Virgin and Child) on an ermine background
In heraldry, an
ermine refers to a
black spot on a white
background.
Reminiscent of the
winter coat of the
graceful Mustelidae.
This animal has long
symbolized courage,
nobility, and purity.
The CICM emblem has had so many other minor changes and adaptations.
Thus, for example, the round form of the emblem’s shield, the changing position of the
different elements inside the emblem, and the drawing of the emblem on a ceramic
tile of different formats for use as a door handle or simply as decoration. Some CICM
Provinces, such as in the Philippines, added some elements and translated the motto.
The emblem made by the General Government, after it transferred to Rome at the end
of 1967, carried again in Latin the name “Congregation of the Immaculate Heart of
Mary, Scheut”, albeit without the motto.
b. THE MOTTO: COR UNUM ET ANIMA UNA
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The Brotherhood of the CICM Missionaries despite coming from different nations.
The motto “One Heart and One Soul” obviously refers to a fundamental aspect
of the vocation of CICM
priests and brothers who
are joined to live and work
together out of diverse
nationalities and cultures.
As such, “…they are
a sign of solidarity among
the particular Churches in
their universal mission” (Article 2, Provisional Constitutions of 1968), and hence, they
witness universal brotherhood. Acts 4:32 describes the early Church thus: “The whole
group of believers was united, heart and soul. “This sentence expresses God’s ideal
about humankind, his creation. What does it mean? Jesus came to reveal that God is
our Father, that he wants to be everybody’s Father. This is the core of the Gospel
message. In Jesus, we are God’s children through the Spirit’s power. Consequently, we
are brothers and sisters of the same family”. From Pyke, pp.9-10.
The outer left and right portions of the CICM emblem include the motto “Cor
Unum et Anima Una”, or as adopted in the Philippines, “Sampuso, Sandiwa”.
At the CICM General Conference of 1978, the Superior General says, “if ever, it is
here we have understood that this is the Lord’s calling to our group. Internationalization
as universal brotherhood is not a project the Congregation set for itself, but a call from
the Lord. It is a challenge, to preach the Gospel not only with words but with our lives.”
c. THE NAME: CONGREGATIO IMMACULATI CORDIS MARIAE (CICM)
Fr. Theophile Verbist, the founder of CICM had a great devotion to Mary, which
brought him to establish the first headquarters of the Congregation of Scheut, a village
outside of Brussels in Belgium where a statuette of Our Lady of Grace was venerated.
When he and his first companions Alois Van Segvelt, Frans Vranckx, and Remi Verlinden
started to meet regularly to draw up the Statutes of the new Congregation, “…they
unanimously agreed to consecrate the Mission to the Holy Incarnation of Our Lord Jesus
Christ and to the Immaculate Heart of the Blessed Virgin Mary, to whom they
committed themselves to recommend daily the interests of the Congregation.”
The group chose to name the Congregation after the Immaculate Heart of Mary
because the proclamation of the Dogma of the Immaculate Conception in 1954 was
causing the rapid spread of the name “Immaculate Heart of Mary”, and the liturgical
feast of and the devotion to her was adopted about everywhere in the world.
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d. The Two Attributes of the CICM Identity
1. DEDICATED TO JESUS, THE INCARNATE WORD
The CICM at the Service

of the Work of Redemption, the
CICM Consecrated to the
Incarnate Word.
The heart of the CICM
spirituality is “completely
centered on the Incarnation of
the Word, as a principal source”.
That is the reason why the CICM
is at the service of the work of
Redemption. Article 12-16 of the
CICM Constitutions of 1988 deal
with this dedication to the Incarnate Word – this constant reference to the person of
Jesus should profoundly characterize the whole life of a CICM missionary: “We must thus
enter into the life and the mission of him who ‘emptied himself, taking the form of a
servant (Phil. 2:7). Thus, the incarnation of the Word inspires all our missionary
commitment. The Incarnate Word is our fundamental inspiration.”
This is the meaning of the cross in the topmost part of the CICM emblem: “The
cross-means poverty, suffering, deprivation, and failure that often mark the life of
missionaries and their enterprises. But the cross also always carries in it the seed of life
and resurrection.” The emphasis on the ‘incarnation’ refers for sure to the ‘down-to-
earth’ approach of the CICM. It means that the God who is at the center of their
spirituality is in the first place a “human” God, a God who has shared human and bodily
conditions while retaining his divinity. The Judeo-Christian God is by excellence to be
addressed as a personal God. This makes him perfectly fit to involve himself into a
missionary process, that is always bound to a certain place, at a certain time. Mission
consists in the announcement of the good news to the poor, but this is more than just
preaching, but also involves a practical dimension. As this includes a confrontation with
exteriority, it also means ‘challenge’, ‘sacrifice’, ‘suffering’. To be prepared for this, a
missionary must shed all personal pride and embrace humility: “The attitude you should
have is the one that Christ Jesus had: He always had the nature of God, but he did not
think that by force he should try to remain equal with God. Instead of this, of his own
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free will he gave up all he had and took the nature of a servant; He became like a
human being and appeared in human likeness. He was humble and walked the path
of obedience all the way to death – his death on the cross. For this reason, God raised
Him to the highest place above, and gave him the name that is greater than any other
name (…) that Jesus Christ is Lord, to the glory of God the Father”.
Lastly, the prevalence of the Incarnate Word in CICM spirituality can further be
explained from the role of Jesus Christ as the archetype of all Christian missionaries.
Pope Paul VI, in his apostolic exhortation Evangelii Nuntiandi, points at Jesus’ words in Lk
4, claiming that he is sent or that it is his mission to announce, to proclaim. For such, he
was given the strength and inspiration of the Holy Spirit.
“During the [1974] Synod, the Bishops very frequently referred to this truth: Jesus
himself, the Good News of God, was the very first and the greatest evangelizer: he was
so through and through: to perfection and to the point of the sacrifice of his earthly
life”. What did this task of evangelizing contain? “As an evangelizer, Christ first of all
proclaims a kingdom, the Kingdom of God; and this is so important that, by
comparison, everything else becomes “the rest”, which is “given in addition. Only the
Kingdom, therefore, is absolute, and it makes everything else relative.
2. MARY: THE PATRONESS AND INTERCESSOR FOR THE CICM

(as the model of mission in the CICM schools), Mary, Mother of the Incarnate Word
Fr. Verbist and his first companions during their first meetings draw up the statutes
of the new Congregation unanimously agreed to consecrate the Mission to the
Incarnate Word and to the Immaculate Heart of Mary, “…to whom they committed
themselves to recommend daily the interests of the Congregation.
Article 16 of the CICM Constitution connects Mary to Jesus, to whom the CICM
identity and mission are hinged: “God chose Mary to be the Mother of the Incarnate
Word. In her, He reveals himself as the One who exalts the lowly. She has a special
place in our lives as missionaries of the Congregation of the Immaculate Heart of Mary.”
The CICM missionary, therefore, is invited to look into Mary’s heart in her unqualified
“yes” to the call of the Father to follow Jesus. Meanwhile, Mary is not only the one
conceived without sin; as the mother of the Incarnate Word, she is also (1)a model of
faith, having made herself infinitely available for God’s Will: “I am the Lord’s servant”;
“may it happen to me as you have said” (Lk 1,38.). Mary is further also (2)a model of
dedication to the mission of her Son Jesus; she cooperates with His work of redemption,
which is the extension of God’s Kingdom into the souls of the faithful: “Do whatever he
tells you” (John 2, 5.)
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The lower right portion of the CICM emblem shows a heart surrounded by twelve
stars; this is a clear reference to the traditional Catholic interpretation of Rev 12:1.
e. THE CHARISM: AD EXTRA, AD INTRA
Like our founder, each one of us heard the call of Christ: “Go out to the whole
world; proclaim the Gospel to all creation.” (Mk 16:15).
We are sent to the nations to announce the Good News, wherever our missionary
presence is most needed, especially where the Gospel is not known or lived. We leave
our country to proclaim salvation as the great gift of God which liberates from
everything that oppresses and divides people. Following Jesus, we address ourselves
preferentially to the poor as the privileged recipients of
the Kingdom of God”.
Ad extra, ad intra, therefore, express the reality of a CICM missionary vocation:

Ad extra (mission beyond borders) to be a CICM is to leave one’s home, family, and
culture, and even one’s country or simply one’s region, to 'preach the faith', to learn a
new language and a new culture, and to be with other people.
Ad intra (mission at home) the understanding/stress now is not necessary therefore to
physically leave one’s country but to respond to a situation where one’s missionary
presence is most needed.
(Watch the video clip provided in your flash drive about the CICM identity entitled
video-output-).
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Missionary Response
Activity: Illustrate through a 4- paneled comic strip your concrete ways of putting into
practice the CICM’s charism ad extra (mission beyond borders) and ad intra (mission at
home). The comic strip may be hand drawn or electronically drawn. You may place
your comic strip in the space provide or in separate piece of paper.
Criteria
Creativity: 4
Clarity: 3
Originality: 3
__________
Learn the CICM Hymn "ONE HEART, ONE SOUL". (See attached video in your flash drive
entitled CICM – One of Heart & One of Soul).
Keeping the message of the song alive today, as Louisians, we are called to
involve ourselves in the different religious/spiritual activities of the school and the parish
like the recollections, celebrations of the Eucharist, and seminars that nourish a
spirituality of mission.
Remember to take your PRELIM EXAM.
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Place your comic strip here
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REFERENCES
Acts of the CICM General Chapter
Arquiza, Y. (2007). Carrying on the mission: 100 years of CICM in the

Philippines. Congregatio Immaculatie Cordis Mariae
Centeno, Jeffrey M. and Angelito C. Peralta. Light of the North: The Centenary of Saint
Louis University, 1911-2011. Baguio City: Saint Louis University, 2010.
CICM Constitutions Commentary. Chapter I: Our Institute.(1989). Rome.
Congregation of the Immaculate Heart of Mary: Constitutions General Directory. (1988).

Rome.
Degrijse, O. Our Religious Missionary Life. Scheut-Belgium, 1965.
Depre, Albert, CICM. From a Tiny Shoot: The History of the RP CICM Province 1907-1982.
[Quezon City]. CICM Philippines.
Dilim, A & Jacla, H. (2013). Becoming a household of God in the old testament. CICM
Publishing House
Donovan, R. (2016). Sermon writer. https://sermonwriter.com/biblical-commentary-

old/galatians-323-29/
Hechanova, Jessie & Marianito Meneses. Eds. The Missionary Dimension of the CICM
Schools in the Philippines, 2nd Edition. Baguio City: St. Louis University, 2011.
Pycke, Nestor. (2010). A Pioneer in Chinese Mongolia: Theophile Verbist’s Adventure

(1861-1868). Leuven: Ferdinand Verbiest Institute.
Sadullo, J., De Bleeker, A., & Tan, M.B. (eds.). (2012). Christ is Calling Me: 150 Years of
Service in God’s Mission (1862-2012): Congregation of the Immaculate Heart of Mary
(CICM). Makati: St. Pauls.
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Verhelst, Daniel and Nestor Pycke, (eds.) CICM Missionaries Past and Present 1862-1987.
Leuven: Leuven University Press, 1995.
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Preliminary Examination
1. Answer the examination based on the given modules, materials and from your
experiences.
2. Answer the examination honestly.
3. Be guided by the given rubrics.
1. Like many missionaries in the past, Theophile Verbist encountered great difficulties but
he never gave up. Cite and describe an instance in your life when you experienced
problems and how you were able to hurdle them. (10 pts)
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
2. The "programmatic speech" we find in the Gospel of Luke is one of the inspirations for
many founders of missionary congregations, like Theophile Verbist. The programmatic
speech refers to the bringing of holistic human well-being. Identify and describe one
concrete activity you can do as a student to contribute to the well-being of your fellow
students. (10 pts).
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
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3. The CICM missionaries have sacrificed a lot including leaving their own families and
country for the mission. As part of the CICM family, what are you willing to sacrifice in
order to share in the mission of Christ, the Incarnate Word.
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
4. The heart of the CICM spirituality is “completely centered on the incarnation of the
word, as its principal source,” that is the reason why the CICM is at the service of the
work of redemption. In your own simple ways, how can you contribute to this work of
redemption?
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
POSSIBLE RUBRICS AND CRITERIA FOR THE SUGGESTED QUESTIONS
RUBRICS (10) Excellent Good Fair
Clarity and The answer is very The answer is more The answer is vague
concreteness specific and well or less concrete and the formulation
(3) formulated and sufficiently is confusing.
worded
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Relevance (3) The answer is relevant The answer has The answer can hardly
to the theme of some connection be connected to
CICM and missionary to CICM and missionary vocation or
identity missionary work organization
Authenticity (4) The answer clearly The answer reflects The answer makes a
expresses a personal some personal ‘recycled’ impression,
experience or thoughts and lacks roots in personal
opinion of the phrases. thinking or feeling.
student
CRITERIA
CONTENT:
RELEVANCE TO THE THEME:
CLARITY:
CREATIVITY:
TOTAL:
CRITERIA
RELEVANCE:
CLARITY/ STRUCTURE/ ORGANIZATION
AUTHENTICITY/ORIGINALITY:
TOTAL:

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MODULE 2: CICM IN THE WORLD
LESSON 1: THE CICM AS INTERNATIONAL AND MULTICULTURAL

ORGANIZATION: And God’s Spirit Blows Where It Wills
At the end of Module II, Lesson 1, you must have:


1. identify the reasons that paved the way for the CICM to open its door towards
inclusivity and internationalization;
2. appreciate the CICM as an international congregation and multi-cultural
organization; and
3. draw significant insights from the manner the CICM missionaries responded to the call
of mission outside their country.
Context
Let’s Watch!
1. Watch the short video clip entitled "DIFFERENT"
2. Cite and describe a significant personal experience related to the message of the
video
(You may watch with your family and share insights to them.)
How are you different? The video we saw in this lesson depicts the reality of
being unique and different but such difference did not hinder the birth of a friendship.
With the power of sensitivity, the characters in the story were able to accept and
understand each other. We can see such power of inclusivity and sensitivity in Paul's
letter to the Galatians.

As you read the text, be guided by this question: What do the words of Saint Paul
reveal about how he understands a genuine Christian community and how can this be
linked to the theme of CICM as an international missionary organization?
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Galatians 3:26-29
So, in Christ Jesus you are all children of God through faith, for all of you who were
baptized into Christ have clothed yourselves with Christ. There is neither Jew nor
Gentile, neither slave nor free,
nor is there male and female, for you are all one in Christ Jesus.
If you belong to Christ, then you are Abraham’s seed,
and heirs according to the promise.
Paul’s strong message to the Galatians is about becoming children of

God through faith. He also points to the transformation, redemption, and conversion
experienced by the people. Paul mentions some of the many divisions that separate
people—Jews vs. Greeks (Gentiles)—slave vs. free—male vs. female. These are hardly
the only major divisions that keep people apart. Others include rich vs. poor—literate
vs. illiterate—First World vs. Third World—black vs. brown vs. white—Asian vs. European—
socialist vs. capitalist—the list goes on and on. Paul doesn’t intend these three divisions
(Jew vs. Greek, etc.) as comprehensive, but rather as illustrative. He is saying that, in
Christ, all the barriers that divide one person from the other person are rendered null
and void.
Jesus prayed that this might be true. He prayed, not only for his disciples of that
day, “but for those also who believe in me through their word, that they may all be one;
even as you, Father, are in me, and I in you, that they also may be one in us; that the
world may believe that you sent me…that they may be perfected into one” (John
17:20-21, 23).
This passage from Paul's letter to the Galatians reminded his audience of
the importance of genuine community rooted in unity despite of coming from diverse
culture and race.
Church Teaching
There is always something common to us that tells us that we ought to cooperate
with one another for the common good. In we cannot think of anything at all that
unites us, we can always go back to our common humanity. In Paul's letter to the
Galatians that we just read, it is belongingness to the body of Christ. It is this
belongingness that the text below appeals to in talking about international
cooperation.
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1. To what extent has the second Vatican Council (1960-1965) changed the way in
which Catholics were looking at the international order, with different religions,
languages, mentalities and cultures?
2. What is one of the main duties of the People of God?
3. What does the Church aim to achieve through Her preaching of the Gospel and
imparting knowledge of the divine and natural laws?
From: PASTORAL CONSTITUTION ON THE CHURCH IN THE MODERN WORLD GAUDIUM ET

SPES PROMULGATED BY HIS HOLINESS, POPE PAUL VI
ON DECEMBER 7, 1965.
88. Christians should cooperate willingly and wholeheartedly in establishing an

international order that includes a genuine respect for all freedoms and amicable
brotherhood between all. This is all the more pressing since the greater part of the
world is still suffering from so much poverty that it is as if Christ Himself were crying
out in these poor to beg the charity of the disciples. Do not let men, then, be
scandalized because some countries with a majority of citizens who are counted as
Christians have an abundance of wealth, whereas others are deprived of the
necessities of life and are tormented with hunger, disease, and every kind of misery.
The spirit of poverty and charity are the glory and witness of the Church of Christ.
Those Christians are to be praised and supported, therefore, who volunteer their
services to help other men and nations. Indeed, it is the duty of the whole People of
God, following the word and example of the bishops, to alleviate as far as they are
able the sufferings of the modern age. They should do this too, as was the ancient
custom in the Church, out of the substance of their goods, and not only out of what
is superfluous.
89. Since, in virtue of her mission received from God, the Church preaches the
Gospel to all men and dispenses the treasures of grace, she contributes to the
ensuring of peace everywhere on earth and to the placing of the fraternal
exchange between men on solid ground by imparting knowledge of the divine
and natural law. Therefore, to encourage and stimulate cooperation among men,
the Church must be clearly present in the midst of the community of nations both
through her official channels and through the full and sincere collaboration of all
Christians—a collaboration motivated solely by the desire to be of service to all.
This will come about more effectively if the faithful themselves, conscious of their
responsibility as men and as Christians will exert their influence in their own milieu to
arouse a ready willingness to cooperate with the international community. Special
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care must be given, in both religious and civil education, to the formation of youth
in this regard.
Gaudium et Spes calls for international cooperation for the common good
and this was clearly realized when the CICM missionaries opened its doors to the
world contributing to an experience of well-being.
The CICM as an international organization
As a congregation founded in Belgium in 1862, the CICM missionaries were often

referred to as ‘the Belgian fathers’; they used to be known also in the Philippines under
that name. Indeed, until World War II, the members of the congregation were mainly
Belgian or Dutch. During the general chapter of 1947, however, the opinion about
membership began to change, even before the second Vatican council introduced
profound changes in Church and mission, and Western countries saw a sharp decline in
the number of new vocations. In 1966, after the council had ended, all religious
institutes were invited by pope Paul VI to revise their constitutions and align them with
the new ideas developed during Vatican-II. CICM held a chapter in 1967 for this
purpose. The General Chapter of 1981 repeated the intention to involve each and
every confrere in the drafting of the new Constitutions, that were meant to “be based
on the lived realities and ideals of the confreres”. The tentative constitutions were finally
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approved during the general chapter of 1987. Everything was put in the light of
‘alignment to contemporary society and culture’ and of ‘returning to the source’.
During the general chapter of 1974, five CICM members from outside Europe joined the
talks for the first time in the history of the congregation. In opening membership to non-
Europeans, the congregation intended to heed a call of God: the gospel is inviting the
followers of Christ to break through barriers, to promote universal brotherhood and unite
all humans in His kingdom, regardless of their background. Faith in the living Christ is the
only requirement. At the same time, the integration of missionaries in their local
communities and the service of the congregation to the local churches, could also
benefit from a spirit of openness. For the same reason also, teams and communities of
missionaries are now preferentially mixed, being composed of missionaries from
different countries and continents. The distinction between ‘sending’ and ‘receiving’
countries, depending on whether they were sending missionaries to other countries and
continents or rather accommodating foreign missionaries in their own midst, is no longer
workable, as mission is carried out ‘from everywhere to everywhere’. Of course, there
are differences of interpretation on how missionary work is to be carried out in – for
instance – traditionally Christian countries, as in Europe. To some, missionaries could help
in the new evangelization of the local population, while others opine that the concept
of ‘mission ad gentes’ requires that missionaries in Europe focus in the first place on non-
Christian minorities, usually immigrant communities. However, in spite of these and other
challenges that are related to the formation of genuinely international and inter-cultural
missionary teams, God’s Spirit keeps blowing a wind of enhanced differentiation. In this
way, the CICM motto received a new meaning and dimension: in spite of cultural
differences among missionaries and between the missionaries and their host
population, there is a unity of heart and of soul among congregation members, that is
to be disseminated across the Church, in all continents.
The first countries where local candidates were recruited were Congo, the
United States of America, and the Philippines. In the Philippines, the first batch of eight
novices started their formation in 1953 in Baguio City. After some time, during which it
was unclear whether they would eventually be assigned in the Philippines or in a foreign
mission, it was decided that all CICM missionaries, regardless of their nationality, are to
be assigned for some period in a foreign mission), in accordance with the CICM
missionary charism (ad extra). Therefore, two Filipino CICM members left for Brazil in
1965; they were followed by dozens of confreres in successive decades. At the same
time, there were calls for more ‘Filipinization’ at home, for a deeper integration of
Filipino values in the congregation, in its identity and practices. Driven by this and other
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concerns, a group of CICM missionaries formed the ‘Missionaries of Jesus’ (MJ) in 2002.
Today, Filipino CICM missionaries are working in nearly twenty different countries, spread
all over the world. The ‘receiving’ church has become a ‘sending’ church. The dream
goes on!
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Missionary Response
TITLE: "My Mission Story”
Inspired by the CICM missionary presence around the world dedicated to the
Incarnate Word, cite practical and achievable actions that you can do as an
expression of your participation in doing mission to the following:
A. Barangay
B. Church
C. Friends
D. Nation
E. World
This activity will lead us to appreciate doing mission outside our comfort zones. It
will manifest our willingness and openness to say YES to God's call of mission.
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You may place your collage here or you may use a separate sheet
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Lesson 2: MISSION STORIES OF CICM IN THE WORLD: Go and Make
Disciples of All Nations

At the end of Module II, Lesson 2, you must have:


1. describe the meaning of “ad extra” as the most distinct aspect of the CICM
mission charism;
2. cite the ways by which the CICM mission charism of “ad extra” would co-relate
with “ad gentes" by exploring the CICM missionary journeys in various countries; and
3. evaluate the impact of the missionary activities of the CICM in the different
continents.
Context

Listen to the song We Give Our Yes or watch its music video via YouTube:
We Give Our Yes (500 Years of Mission Song)

https://youtu.be/htfvrPkfkzQ
Guide Questions:
1. What message does the song convey?
2.Which line/s in the song relates to our being other-oriented?
3. Looking at your own life story, in what ways have you become a person for
others?
For every missionary, the task is to proclaim the gospel which calls them to be
persons for others. Missionaries sent to the mission especially in foreign lands will
have to face the challenge of leaving one’s comfort zone and of going beyond the
barriers of religious and cultural differences.
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As you read the text from the Gospel of Matthew, be guided by this question:
What is Jesus’ assurance to those who have embraced the task of proclaiming
the good news of His love and mercy?
Matthew 28: 16-20
The eleven disciples went to Galilee, to the mountain to which Jesus had ordered
them. When they saw him, they worshiped, but they doubted. Then Jesus
approached and said to them, “All power in heaven and on earth has been given
to me. Go, therefore, and make disciples of all nations, baptizing them in the name
of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all
that I have commanded you. And behold, I am with you always, until the end of
the age.”
This Gospel text is usually referred to as the "great commissioning." In his final
address after his resurrection, he sends his disciples to to a mission that he is sharing with
him, hence the word "co-missioning". They are sent far and wide, even to foreign and
dangerous lands. Yet, Jesus does not abandon them to fend for themselves. He assures
them that they will not be alone.
The dream of missionaries to disseminate the good news of the gospel and bring
Jesus to foreign nations, especially if they hardly have ever heard of Him, is based on
an explicit order by the Risen Lord. Jesus Christ’s commissioning of the disciples is a
source of empowerment for all missionaries both in the past and in our present times.
Under His power as the Risen Christ and through the guidance of the Holy Spirit,
they continue to live out their “Yes” to a life dedicated for mission.
For CICM missionaries, this “YES” to the mission entails a going forth "into the
World" (ad gentes/ ad extra) to venture and serve those communities who have not
yet been fully made aware of the life and teachings of Jesus and the Good News of
the Kingdom.
Church Teaching

The so-called mission Ad Gentes, as a missionary charism, pertains to mission as
reaching out to people of other faiths and/ or religious beliefs. On the other hand,
mission Ad Extra refers to an adherence to the call to mission in a foreign country.
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Both mission Ad Gentes and mission Ad Extra often go together and are
correlated principles in the fulfillment of the missionary works and apostolate of
the CICM as manifested in their journeys in different countries across continents all
over the world.
1. What were the major challenges encountered by the CICM missionaries

throughout the years?
2. What are the most remarkable features of the mission experiences of the CICM
in the world?
THE CICM MISSION ACROSS CONTINENTS
A. IN ASIA
1. The CICM MISSION in the "Chinese Province"
Singapore (where CICM already had a ‘sub-procure’ since 1931), Hong Kong
(where CICM would start being active in 1954), and Taiwan (formerly called ‘Formosa’,
the island to which the nationalist Chinese Kuomintang government in exile fled, and
where CICM started its mission in 1955). These non-contiguous territories formed
together the so-called ‘Chinese province’ (Provincia Sinica).
2. Indonesia
The Indonesian mission was prompted by the concern to raise more missionary
vocations in the Netherlands (Many Dutch Catholics considered the foundation and
development of the Catholic Church in Indonesia as their moral and religious duty).
Through the years, in spite of the World War II-prison camps and the guerilla wars
in the following decade, the congregation has founded parishes, schools, dormitories
and polyclinics; an organization offering household-related training to Catholic
housewives, and an agricultural school also belong to the CICM initiatives.
3. Japan
The General Chapter of 1947 had approved the mission to Japan, and in the
next year, the first contracts with local church authorities were made, first in
Osaka, later also in other places like Okayama.
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Since the congregation had plenty of candidate-missionaries after the war, and
since the developments in China provided additional manpower options to other
mission countries, the development was particularly strong in the 1950’s and 1960’s.
Catholic schools were well regarded and added to the reputation of the
Catholic Church. In the following decades, social, economic, and cultural
developments increasingly brought the local clergy to the forefront of pastoral care.
4. Mongolia
The mission in Mongolia started on July 10, 1992, when three CICM confreres -
Robert Goessens, Wenceslao Padilla, and Gilbert Sales (SLU President since 2015) -
arrived in that North Asian country, after pope John Paul II, through the Propaganda
Fide, had sent them to establish the Catholic Church community there.
The CICM missionaries of 1992 also had to adjust to the harsh climate, the scarce
and different food; they had to learn something of the different language of the locals,
as they were dealing with non-Christian religious conservatism as well as indifference
among the locals. As Christian missionaries, they also had to deal with the sometimes
“aggressive” missionary methods of their non-Catholic counterparts. The CICM had
acquired ecclesiastic supervision over ‘Urga’ (Outer-Mongolia), when it fell into the
hands of Soviet Russian troops in 1921.
5. Philippines
In 1907, the CICM Missionaries arrived in the Philippines, mandated by the Holy
See to evangelize the northern part of the country. Thus, it was that in 1911, Rev Fr
Séraphin Devesse, CICM, founded a one-room elementary school in Baguio for ten
local boys. From these humble origins, Saint Louis School began.
B. AFRICA
Congo, Cameroon, Senegal and Zambia
In a next step, the presence of CICM in Africa has been explored, to begin with
Congo (1888), later followed by Cameroon, Senegal and Zambia. In general, missionary
work in Africa occurs against the background of poor public order and services and of
economic difficulties, but also of a vibrant variety of cultures and languages; some
countries, especially Senegal, have a Muslim majority, offering opportunities for inter-
religious dialogue, even as conversions to Christianity are rare.
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The CICM-mission in Congo already started in 1888. King Leopold II of Belgium
wanted to turn his country into a prosperous and powerful state that could compete
with other European nations during the high days of colonialism. Therefore, he acquired
a huge territory, many times bigger than his own country, in the heart of the African
continent.
After the king had taken the initiative to put up an ‘African Seminary’ in Louvain
for future priests in the African continent, and this seminary was eventually turned over
to CICM, the time was ripe for the first team to move on, with the blessing of the Sacred
Congregation for the Propagation of the Faith.
The CICM missionaries were able to put up several mission stations; they
particularly took care of the many child slaves who were sold by traders. With support of
the government, they created ‘school colonies’ that provided education and training
for those children.
Today, missions in Congo include parishes and youth ministry. The huge country is
affected by significant cultural and linguistic differences (they have four national
languages, including Lingala, Kikongo). This presents a big challenge for missionaries.
C. AMERICAS / CARIBBEAN
1. CICM Mission in America
Regarding the mission in the United States, it is important to know that before the
efforts described in the Missionhurst website (situated mainly in 1946 and in the following
years), earlier activities in the United States took place beginning 1919. The reasons for
this were mainly financial: (1)CICM had started a few years earlier (1907) the mission in
the Philippines, an American colony at that time; from the beginning, this mission
suffered from a lack of revenues, so CICM had to find financial resources.
In 1944, Father Ernest Dieltiens first contacted the archdiocese of Philadelphia,

where CICM was a familiar name to the archbishop, since he had served as archbishop
of Nueva Segovia (Vigan) in the Philippines during the period 1903-1908, when the
CICM pioneers were arriving there. It was agreed that CICM missionaries would help in
the apostolate among African-Americans in various parishes; in 1946, the same was
arranged with the bishop of Columbus (Ohio). In the same year, CICM became owner
of the former ‘Lyonhurst’ property in Arlington, Virginia, renamed ‘Missionhurst’; they also
got a parish in Culpepper, Virginia, in the diocese of Richmond.
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In 1947, the expansion moved to the South: they got parishes to take care of in
Dallas, and San Antonio (Texas), with respectively high numbers of black and Mexican-
Americans among their populations. Other projects were situated in Oklahoma and
Louisiana (apostolate among French-speaking Catholics).
In 1966, CICM also got a parish in Los Angeles, California; they would remain in
that state until the early 80’s. Still in the sixties, CICM was charged with the operation of
a high school in the archdiocese of Philadelphia.
2. CICM Mission in the Caribbean
CICM came to Haiti first in 1949, to operate a cane sugar plant that would go
bankrupt soon. Developments in China caused a significant flow-over of missionaries to
other territories. That’s how Haiti received 17 missionaries in1953, and another 5 in the
following year. During the 1960’s CICM brothers came to help in construction and repair
works.
The eastern part of the island Hispaniola is called the ‘Dominican Republic’. After
occupations by France, Haiti, and Spain, it became independent in 1863, with Santo
Domingo as capital city. The CICM started a mission in the Dominican republic in order
to provide a territory for US-born young CICM priests to acquire missionary experience
ad extra not too far from home. The mission was, therefore, placed under the
supervision of the CICM United States province.
When the arrival of new missionaries from Europe and the U.S. began to
decrease, especially in the 1980’s, young CICM priests from the Philippines, and later
also from Congo and Haiti provided reinforcement, to meet the demands of
multifaceted pastoral work. CICM missionaries are at work both in the slums of Santo
Domingo and in the campos of the South-West, mainly inhabited by Haitian plantation
workers. The pastoral methods used in Basic Ecclesial Communities (BEC) are widely
promoted.
In 1954, the CICM also started a mission in Guatemala, a Central American

country situated between Mexico (to the North, where CICM is also present) and El
Salvador and Honduras (to the South). The CICM in Mexico faces a country where 90%
of the population is Catholic but very few are actually practicing. Suffering from
poverty, poor education, and drug-related gang violence, many workers are looking
for employment in the United States or border region, leaving women alone with the
kids.
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In Guatemala, malnutrition remains a serious problem until today, besides drug
and human trafficking. A significant part of the population consists of Maya Indians,
both in the mountainous North and in the coastal South, where large banana
plantations are located. CICM missionaries were initially assigned in the latter but would
later also move to the North.
Aside from doing classical parish work and administering sacraments, the CICM
gets involved in the set-up of a pastoral-catechetical center, which soon became
famous because of its catechetical publications and pastoral methodology. At the
same time, the missionaries were working hard to implement the many
recommendations from the second Vatican council, like in liturgy, where the language
of the people had to be introduced.
Another Latin American bishops’ conference (that of Puebla in, held in 1979) will
set the tone for further pastoral developments. Some CICM missionaries move into the
Amazon territory, where impoverished adventurous people try to start a new life, as they
are looking for land, wood, and gold, which brings them into conflict with local Indian
tribes. 1979 is also the year when Brazil became a separate province of CICM, and an
own formation program was started.
D. EUROPE
The CICM statutes, drafted by a team led by Father Theophile Verbist, were
approved by Cardinal Engelbert Sterckx, archbishop of Mechlin-Brussels (Belgium). The
site called ‘Scheut’ or ‘Scheutveld’, where the chapel of Our-Lady-of-Grace and the
CICM mother house (the later Seminarium pro Sinis) were located, was situated in the
vicinity of Belgium’s capital city.
Both in China and the Philippines, the CICM were known as the ‘Belgian Fathers’.
This is in spite of the fact that Father Verbist had already at an early stage opened the
group for non-Belgian - especially Dutch – members, so as to enlarge his field of
recruitment of candidates for the new mission.
Today, CICM is active in limited projects, as in youth apostolate and in a number

of parishes, as the once ‘sending’ Belgian Church has become a ‘receiving’ Church,
due to a lack of vocations for the priesthood and the religious life. Secularized living
and thinking – resulting from scientific and technological progress, material wealth,
social welfare policies, and a critical-liberal press.
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The attitude of a lot of people towards the Catholic Church has also been
adversely affected by scandals and abuses involving priests or religious, while some
nurture resentment about the powerful social and political role the Church has played
in the past.
In spite of the challenges this brings, CICM is still actively present in the Belgian
environment, as a number of people are still feeling some form of religious need. Even
among young people, a good number admit in private that they are praying, while
some new religious movements have proved to attract members who hunger for
allowing the transcendent into their lives.
The presence of several retirement houses for missionaries who are enjoying a
deserved rest in their homeland from their former work ad extra in the Lord’s vineyard,
also needs to be mentioned when referring to CICM in Belgium and the Netherlands.
* CICM Missionary Message
Mission in the context of the contemporary world, more than ever, is

obviously a complex and difficult task. But in spite of it all, the work of God's grace
can always find a way. Primarily, for the CICM missionaries, one way is to heed
their pledge to engage in inter-religious dialogue.
The CICM Constitutions declare: “We sincerely love and respect the people to
whom we are sent. We adopt a listening attitude and try to gain knowledge and
understanding of their socio-economic, political, cultural and religious realities. Aware
that the Spirit has been at work everywhere, we discern the evangelical values present
in these realities.”
(Watch the attached video clips provided in your flash drive entitled A CICM Missionary
in Cameroon & CICM MISSION IN MONGOLIA for a better sense of the CICM missionary
story.)
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Missionary Response
As a member of the Louisian community; having been formed by and learned

from the CICM mission , in what way/s can you emulate and live out the CICM
Missionary identity? (5 points each letter)
A. In your personal
life
B. In your family
C. In your Church
Community /Parish
D. In the Philippine
Society/
Environment
Criteria: Relevance to the topic-3; Clarity-2
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Your actions will serve as your response in the call to participate and concretized
the gift of mission towards the self, family, and others.
Lesson 3: THE CICM AS PIONEERING AND DARING: Through the Storm with the Incarnate
Word
At the end of Module II, you must have:

___ Continued composing Religious Involvement Reflection Activity
___ Accomplished and submitted Midterm Examination
1. explain the relevance of the pioneering and daring challenges that the CICM
overcame in doing mission through its ad gentes charism;
2. demonstrate courage as part of the missionary spirit in their personal lives; and
3. integrate in their daily activities aspects of the selfless examples of the CICM pioneers.
Context
Let’s Watch!
1. Watch the short video clip entitled " The Joy of Sacrifice"
2. Describe a significant experience inspired by the video.
It is a great sacrifice to give up your own happiness for the sake of someone
else's. Perhaps, the short film we have just seen depicts this noble thought in a perfect
manner. The joy that the boy (the main character) felt from sacrificing for someone else
(a stranger) is similar to what the disciples felt when they were with Jesus trusting His
ways and sharing in His mission.

As you read the text from the Gospel of Matthew, be guided by the following
questions:
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1. What was the predominant emotion in the disciples when the strong wind manifested
itself?
2. What was the reaction of Jesus when they woke him up?
3. What happened to nature after Jesus spoke and what did this reveal about Jesus’
identity?
4.How can a missionary be inspired by Jesus’ word and attitude?
Jesus Calms a Storm
Matthew 8:23-27
And when he got into the boat, his disciples followed him. And behold, there arose a
great storm on the sea, so that the boat was being swamped by the waves; but he was
asleep. And they went and woke him, saying, “Save us, Lord; we are perishing.” And he
said to them, “Why are you afraid, O you of little faith?” Then he rose and rebuked the
winds and the sea, and there was a great calm. And the men marvelled, saying, “What
sort of man is this, that even winds and sea obey him?”
Situating the CICM in the wider context of church and society, and
acknowledging the importance of the featured CICM characteristics, as well as of the
unique individual missionary for the entire human community, missio ad gentes or our
mission toward all the people must entail a strong foundation of faith in God. When
Jesus calms the storm, He asks His disciples, “Why are you terrified, O you of little faith?”
Jesus was asking if they did not yet recognize His true identity and have faith that He is
the divine Messiah promised by the prophets. The answer to the Apostles' rhetorical
question: “What sort of man is this, whom even the winds and the sea obey?” is that
only God can forgive sins and control the forces of nature, thus His promise that He is
with us until the end of time requires a total trust in Him.
The expression ‘ad gentes’ comes from the words of Christ who told his disciples
to “Go into all the world and preach the gospel to all creation.” (Mk 16,15). So,
everyone, from the Pope to the last lay person, needs to feel as fully as possible the
weight and the urgency of this duty to go forth to the whole world and proclaim the
gospel just like what the CICM missionaries pioneered and dared to accomplish. We
need to realize more deeply that our being Christians essentially involves our being
missionaries.
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Church Teaching
1. By what force is God inspiring both individuals and church institutes to take up the
special Christian duty of preaching the Gospel?
2. Give at least two characteristics of a ‘frontliner-missionary’, mentioned by the text;
3. How long should a commitment as a missionary last?;
4. For what purpose will the missionary ask power and strength from God?
From the Decree AD GENTES: ON THE MISSION ACTIVITY OF THE CHURCH.
23. Although every disciple of Christ, as far in him lies, has the duty of
spreading the Faith, (1) Christ the Lord always calls whomever He will from
among the number of His disciples, to be with Him and to be sent by Him to
preach to the nations (cf. Mark 3:13). Therefore, by the Holy Spirit, who
distributes the charismata as He wills for the common good (1 Cor. 12:11),
He inspires the missionary vocation in the hearts of individuals, and at the
same time He raises up in the Church certain institutes (2) which take as
their own special task the duty of preaching the Gospel, a duty belonging
to the whole Church.
They are assigned with a special vocation who, being endowed with a
suitable natural temperament, and being fit as regards talent and other
qualities, have been trained to undertake mission work;(3) or be they
autochthonous or be they foreigners: priests, Religious, or laymen. Sent by
legitimate authority, they go out in faith and obedience to those who are
far from Christ. They are set apart for the work for which they have been
taken up (cf. Acts 13:2), as ministers of the Gospel, "that the offering up of
the Gentiles may become acceptable, being sanctified by the Holy Spirit"
(Rom. 15:16).
24. Yet man must respond to God Who calls, and that in such a way, that
without taking counsel with flesh and blood (Gal. 1:16), he devotes himself
wholly to the work of the Gospel. This response, however can only be given
when the Holy Spirit gives His inspiration and His power. For he who is sent
enters upon the life and mission of Him Who "emptied Himself, taking the
nature of a slave" (Phil. 2:7). Therefore, he must be ready to stay at his
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vocation for an entire lifetime, and to renounce himself and all those whom
he thus far considered as his own, and instead to "make himself all things to
all men" (1 Cor. 9:22).
Announcing the Gospel to all nations, he confidently makes known the
mystery of Christ, whose ambassador he is, so that in him he dares to speak
as he ought (cf. Eph. 6:19; Acts 4:31), not being ashamed of the scandal of
the Cross. Following in his Master's footsteps, meek and humble of heart, he
proves that His yoke is easy and His burden light (Matt. 11:29ff.) By a truly
evangelical life, (4) in much patience, in long - suffering, in kindness, in
unaffected love (cf. 2 Cor. 6:4ff.), he bears witness to his Lord, if need be to
the shedding of his blood. He will ask of God the power and strength, that
he may know that there is an overflowing of joy amid much testing of
tribulation and deep poverty (2 Cor. 8:2). Let him be convinced that
obedience is the hallmark of the servant of Christ, who redeemed the
human race by His obedience.
As missionaries, the CICM congregation remains faithful to God’s call to go

beyond geographical and religious boundaries to share Jesus Christ with all those
who do not know Him. A CICM dares to go where the gospel values are not lived,
the marginalized are abandoned, the culture is not respected and justice is not
promoted.
1. Read 1 Cor. 12, 4-11. After reading about different CICM missionaries and their
variation of qualities, how would you apply the text fragment by Saint Paul to the reality
of a missionary congregation?
2. What does Saint Paul teach us that may clarify the real situation in an organization of
missionaries?
(a)The CICM missionary as martyr: the example of Ferdinand Hamer and others
Bishop Ferdinand Hamer, CICM
He is a Dutchman who belonged to the pioneering team of CICM in Chinese

Mongolia. He was accepted as a member of the congregation in July 1865, shortly
before the first journey to China. CICM founder Theophile Verbist had a very good
impression about him, who was only twenty-five when they left for China, while Verbist
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himself was forty-two; “F. Hamer, who is by far the youngest member at the age of
twenty-five is quick in learning Chinese and he also adapts easily to the life in China. His
wish is to become a Chinese amongst the Chinese as soon as possible.” Father Verbist
further mentions that “F. Hamer is invaluable to the mission” and that he is a model of
missionary perfection: “Our Lord granted us a perfect missionary. The Christians love him
as they love a father; he lives entirely for them.” When he came back in 1891 from a
vacation in Europe, he had a lot of gifts with him. However, even as he “thought of
building churches and chapels, he prefers to spend this money on emergency aid”,
after learning about robberies and famine that hit his mission.
The most striking anecdote about F. Hamer is about the end of his life, when he
already was vicar-apostolic of the Ortos region (South-Western Mongolia). However, at
the end of the decade, a so-called ‘palace revolution’ in Pei-ching re-kindled hatred
against the Christians. It was the start of the so-called ‘Boxer Revolution’. They were not
afraid to fabricate and spread false rumors about the Christians and their foreign
missionaries. In Eastern Mongolia, Father Joseph Segers was captured and buried alive.
The mission of Sung-chu-tsui-tzu was saved thanks to a Russian military battalion;
Xiwanze (Si-wan-tse) in Central Mongolia. Being advised by the Mongolian prince of
Djüngar to move West to a fortified residence for his security, he told his priests: “I
cannot expose you to such a great danger and a certain death. If there is a way to
save you all, then I have to do this. I cannot bring the mission of whom I am the head, in
danger of losing all its priests. The only solution is a hasty retreat. I therefore order you to
leave for San-cheng-kung tonight. As I am an old man, I shall stay with the Christians.
So, if God wants my life, I shall offer it to him gladly in order to save my Christians and
my good missionaries." After the missionaries, forced to heed the words of the bishop
due to their vow of obedience, they left the bishop with a thousand Christians and
catechumens taking refuge in the church. After having fended off the first attacks, they
were convinced by military mandarins that the danger was gone, just to find out that
this advice was a hoax. In the attack that followed all children of the Holy Childhood
were killed, while women were sold as slaves. The bishop was found kneeling in his
chapel, brought away and subject to public humiliation and horrific torture. He was
eventually set alight, while his corpse was afterwards beheaded and desecrated. His six
missionaries had to cross the Ortos and Gobi deserts to Outer-Mongolia in difficult and
dangerous conditions, and then, together with nine confreres, travel all the way
through Siberia to Europe; fortunately, they got a warm welcome upon arriving in
Scheut.
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Even in the Philippines, some CICM missionaries have paid their service to the
Lord with their lives. At the end of World War II, five missionaries were killed in separate
incidents, that took place in Baguio City, in Nueva Vizcaya and Isabela provinces.
Among them was former SLU “founder” Fr. Seraphin Devesse,CICM . Fr Conrado
Aquino, CICM was hit by a bullet in Tinglayan, Kalinga while on his way to Baguio City.
Fr. Elias Bareng, CICM died while being caught in the crossfire of warring tribes in
Tanudan, Kalinga, in 1979. Fr. Leonard Vande Winkel, CICM disappeared in 1988, in
Lubuagan, Kalinga. He had received death threats after openly criticizing an armed
group guided by an ideology he believed to be against the teachings of the Gospel.
Among the Filipino CICM missionaries assigned in foreign missions, Fr. Conrado
dela Cruz, CICM went missing in Guatemala in 1980, while other CICM confreres were
either killed, disappeared, or were forced to leave the country. Fr. Pacificador
Laranang,CICM drowned under rather suspicious circumstances along Guatemala’s
Pacific coast in 1984. Martyrdom is not just something of the remote past but can occur
in recent times as well.
(b)The CICM missionary as church leader: Bishop Wenceslao Padilla, Bishop William
Brasseur, and others
1. Bishop Wenceslao Padilla, CICM
Not all CICM ‘heroes’ were martyrs. One example is Bishop Wenceslao
Padilla,CICM. The mission in Mongolia started on July 10, 1992, when three CICM
confreres, the Reverend Fathers Robert Goessens, Wenceslao Padilla, and Gilbert Sales
(SLU President since 2015) - arrived in that North Asian country, after pope John Paul II,
through the Propaganda Fide, had sent them to establish the Catholic Church
community there. Evangelization in Mongolia almost had to start from zero. The CICM
missionaries of 1992 had to adjust to the harsh climate, the scarce and different food;
they had to learn something of the different language of the locals, as they were
dealing with non-Christian religious conservatism as well as indifference among the
locals. As Christian missionaries, they also had to deal with the sometimes “aggressive”
missionary methods of their non-Catholic counterparts. Even as progress was very slow
in the beginning of the 1992 missionary drive, Bishop ‘Wens’ and his team managed to
baptize several hundreds of Mongolians “without proselytizing”, “come and see” being
their main slogan.
Father ‘Wens’ knew that – today more than ever – missionary work is a complex
and difficult task, that requires huge amounts of patience, tactful communication, and
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well-considered, selective use of local cultural elements to make the Christian message
better understood and appreciated by the population. He particularly heeded the
CICM pledge to engage in Inter-religious dialogue. The CICM Constitutions declare:
“We sincerely love and respect the people to whom we are sent. We adopt a listening
attitude and try to gain knowledge and understanding of their socio-economic,
political, cultural and religious realities. Aware that the Spirit has been at work
everywhere, we discern the evangelical values present in these realities.”
Other examples of CICM leadership include Bishops Constant Jurgens

(Tuguegarao), Albert Van Overbeke (Bayombong), Carlito Cenzon (Baguio), Prudencio
Andaya (Tabuk); special attention befits the person of Bishop William (Willy) Brasseur.
2. Bishop William Brasseur, CICM
He arrived in the Philippines in 1931 and became rector of the Baguio Cathedral
in 1945. He became CICM-provincial superior in 1946. In 1948, he was promoted to the
function of bishop, as vicar apostolic of the Mountain Provinces. The timing suggests
that he had a tremendous task to rebuild churches, chapels, convents, schools,
dispensaries, dormitories, etc., that had been badly damaged or destroyed during
World-War II. He also used new communication media in disseminating the good
message of Christ creating The Mountain Province Broadcasting Company in 1965-66.
He is also remembered for being the founder of the Servants of the Immaculate Heart
of Mary (S.I.H.M., commonly known in the Cordillera as the ‘Tuding sisters’) in 1952.
Among the tasks of the sisters are aspects of the typical missionary’s apostolate:
“catechetical work, education in the schools, social education, health improvement”.
The bishop is presented as the leader who creates an organization with its leaders, to
help him in leading his flock… Team work is a value that is not only cherished by CICM
members, but also shared by them with other groups in the Church. Bishop Brasseur
retired in 1981, and was succeeded by Rev. Emiliano Madangeng.
(c)The CICM missionary as anthropologist: the example of Morice (‘Maurice’)

Vanoverbergh and others
Missionaries ‘ad extra’ go out from their home country and culture to proclaim
the good news of Christ to foreign peoples. Doing so effectively requires a serious effort
of immersion, so as to perfectly assess the culture of communication in a certain place
including the local languages. Therefore, CICM missionaries already have shown
interest in local dialects and cultures at an early stage.
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1. Fr. Alphons Bermyn, CICM
He became the Provincial Superior of South-West Mongolia in 1890 and Vicar

Apostolic of Ortos in 1901, Father Verhelst states: “For quite a long time, A. Bermyn has
been compiling a Mongolian-French, French-Mongolian dictionary of the spoken
language. It is aimed at the young members of the Congregation who will need to
speak the language... The dictionary contains 11,000 words with all their meanings, and
also examples.”
2. Fr. Morice Vanoverbergh, CICM
He took his first vows in 1904, and arrived in the Philippines on October 24, 1909.
He was first assigned in the mission of Bauko, Mountain Province, with a boys’ dormitory
and a small school. Another significant mission station was in Apayao province. This was
a particularly challenging assignment for him, as his superior obviously wasn’t very much
aware of the situation on the field. The Apayao territory of those times also comprised
parts of Cagayan province, and had a total surface area of 2,000 square miles. For
such surfaces, they were exactly two (2) CICM missionaries. He usually was
accompanied by a catechist while travelling, also for safety reasons: “Those trips were
very perilous since we had to continually cross rivers. In order to reach Dagadan, we
had to cross the river fifty-nine times in one morning. The river was, in fact, the road, and
every time the river touched a mountain, we had to try to reach the other bank... It
was, therefore, always necessary to have a companion. We could have drowned, and
nobody would have known it.” It was during this time that Fr. Vanoverbergh was
recommended to do research on the Negritoes (Called ‘Agta’ or ‘Eta’) of Northern and
Eastern Luzon. His findings on the tribal religious beliefs and practices brought him praise
from nobody less than pope Pius XI. Also, around that time, in 1928 or 1929, the wooden
church of Kabugao was built, as well as dormitories to accommodate students for the
nearby public school. During World War II, he was assigned in Sabangan, Mountain
Province. That’s where he built a church again – for an amount of five to six thousand
pesos. When the Japanese imperial troops entered the village, Fr. Morice had told them
not to flee, since this would likely have led to all houses being burned to the ground.
Instead, he went to greet the Japanese commander and showed him his passport that
displayed stamps of four visits to Japan. The officer was satisfied and no violence was
committed. Most damage occurred during the American bombardments at the end of
the war. They got weekly bombings for nearly three months. The people had to flee and
Fr. Morice, who was working on an Iloko grammar, lost a part of his manuscript. After
the war, he was again assigned to Bauko, where a new church and convent were put
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up. Towards the end of his life, he retired in Home Sweet Home, Baguio City. Although
nearly blind, he was still able to finish his Isneg dictionary in 1972, and an English-
Kankana-ey thesaurus in 1981, the year before his death.
(d)The CICM missionary as healer: the example of Fr. Joseph Rutten,CICM and others.
We may conclude from the story of Fr. Morice Vanoverbergh,CICM, that not all
CICM heroes were ‘martyrs’ in the strict sense, but that all have excelled in dedication
to their work as missionaries, and in love for God and for His people. This is also what has
been the basic motivation for attempts to find a solution for exanthematic typhus, an
illness caused by a bacterium (Rickettsia Prowozeki) passed on to humans by lice or
ticks. The illness is sometimes confounded with typhoid fever. What was at stake was
obvious: at least 72 CICM members had probably died from typhus in China between
1910 and 1930 alone. In 1868, the CICM founder, Father Theophile Verbist, had already
been a possible victim of the same disease after barely twenty-seven months in his
Mongolian mission. His case was not an exception, since several foreign missionaries
had died of any such disease in the area, including Father Alois Van Segvelt, who died
on April 5, 1867.
1. Rev. Fr. Joseph Rutten, CICM
“Exanthematic typhus” is a term that doesn’t appear in the letters of missionaries

in 1868; however, in 1930, CICM superior general Joseph Rutten mobilized an
international team of experts to find a remedy against the disease. In February 1931, he
arrived in the Vicariate of Xiwanzi (or ‘Hsi-wan-tzu’), accompanied by a Hungarian
doctor, Stefan Gajdos, to vaccinate the missionaries against exanthematic typhus.
After visiting pope Pius XI in Rome, the superior general had gone to Poland to contact
the vaccine developer, Dr. Rudolph Weigl. Fathers Verhelst and Pycke describe the
continuation as follows:
"In 1931, J. Rutten, together with his ex-student from Nan-hao-ch’ien, Dr. Joseph
Chang, started a laboratory for the preparation of the vaccine in the Catholic
University of Fu-jen. This vaccine means the end of the deadly outcome of typhus, but
not of the illness itself, which will still plague the missionaries.
The CICM had, still under the leadership of Joseph Rutten, put up their own
hospital in Kuei-hua-ch’eng (‘City of the Return of Civilization’, also known as ‘the Blue
City’). In 1923-24, a General Catholic Hospital was built under the supervision of Father
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Leo Vendelmans, who was among others also the architect of the Baguio Cathedral in
the Philippines."
When the CICM received compensation money for the sufferings endured
during the so-called ‘Boxer-rebellion’ – during which several confreres died as martyrs-
China and Belgium agreed to use the money exclusively for infrastructural, educational
and charitable projects in China, including for the hospital.
2. Rev. Fr. Oktaaf Vandewalle, CICM
When the CICM missionary pioneers came to the Philippines in 1907, most of the
country had already been Christianized. In spite of this, the ‘missionary instinct’ of
combining preaching with caring did play a role as missionary practice, especially in
remote areas. One of the pioneers, Fr. Vandewalle, has integrated medical aid for the
people among his apostolic methods. He made sure that there was in every town or
barrio a local leader who would inform him if any urgent matter had to be addressed,
like somebody who got seriously sick. He is also said to have cured the sister of an
Aglipayan leader in Solano while he was staying at Bayombong.
As we are returning to the CICM and to her founder, Fr. Theophile Verbist, the
words from the founder in a letter to his confreres in Scheut – in which he was referring
to political developments both in his native country and in that of his mission - acquires
an ominous sound in the light of the current global Covid-19 health crisis:
“Farewell, my dear friend, take well care of yourselves and give us a lot of news.
Europe is really sick, but China hasn’t healed. What will happen to the world? Let’s hurry
to accumulate some merits, since the end of life could be near”. [T. Verbist, Letter 394 –
To J. Bax & T. Rutjes]
Sickness and health have always been a part of the missionaries’ lives, as they
have tried at all times to prevent illness, to mitigate, or to eliminate it. Missionaries aren’t
afraid to face illness and put up efforts to overcome it, since they count on the unfailing
help of God’s healing Providence:
“I don’t easily give up and get away from hardships. The more trials the better!”
[W. Padilla, bishop of Ulaan-Baatar 2002-2018]
(A longer version of this "Church Teaching" section is attached in your flash drive for your
reference. The title of the file is CICM Missionaries as Pioneering and Daring)
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Missionary Response
With reference to the CICM missionaries' pioneering and daring

accomplishments, compose a prayer expressing gratitude for their missionary projects.
Be creative in your output. Include relevant symbols, pictures, or themes in your
composition. You may do this manually or digitally. You may use a separate sheet for
your output.
Criteria
Creativity: 6
Clarity: 3
Originality: 3
Your creative prayer composition offered to the CICM missionaries is one of the
many ways where you can integrate the selfless examples of the pioneers. Offering
prayer is a meaningful and important way to experience God as the believer can
communicate with Him. Our Lord frequently spent time in prayer. Prayer made the
CICM missionaries overcome the challenges in their mission. Remember the old adage:
"Seven days without prayer makes one weak."
Remember to take your MIDTERM EXAM.
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REFERENCES


Rome.

Vatican. (n.d.). The Holy See. Vatican.va.

https://www.vatican.va/content/vatican/en.html.

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Midterm Examination
experiences.
1. What is the relevance of St. Paul’s letter to the Galatians (3:26-29) to the mission of
the CICM as an International community? Cite your concrete life experience as a
participant in this mission. (10 points)
_____________________________________________________________________________________
_____________________________________________________________________________________
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_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
4. The CICM as an international multicultural organization has also embraced

Filipinization. Based on your experiences and assessment, what particular Filipino values
have been embraced by the said congregation? Kindly specify at least two (2) values.
What impact have they created in the lives of the Filipinos they served and are still
serving? (10 points)
_____________________________________________________________________________________
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9. The CICM missions are usually in the “frontiers”. Explain this CICM mission in relation to
Jesus’ command in Mark 16:5. How can you concretely support this CICM mission and
the CICM missionaries? (20 points)
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
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POSSIBLE RUBRICS AND CRITERIA FOR SUGGESTED QUESTIONS
worded
student
CRITERIA
CONTENT:
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CLARITY:
CREATIVITY:
TOTAL:
CRITERIA
RELEVANCE:
AUTHENTICITY/ORIGINALITY:
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MODULE 3: THE CICM IN THE PHILIPPINES

Lesson 1: STORY OF THE CICM IN THE PHILIPPINES: From a Small Seed

At the end of Module III, Lesson 1, you must have:



1. trace the humble beginnings of the CICM in the Philippines;
2. illustrate how the CICM pioneers lived their lives according to the ideals of the CICM
identity; and
3. identify the distinct contributions of the CICM to Philippine Church and societal life.
Context
As a member of a particular parish or Christian community, conduct a simple
research about the start or establishment of your parish or Christian community. You
may ask your parish priest, catechist, pastor, or the elders of your community. Answer
the following questions.
1. When and how was your parish/church founded?

2. Who (person/s or congregation) founded or were responsible for the establishment of
your parish/church?
How did the parishes or churches come into being? Just like Jesus whose
activities laid the foundations of what later came to be the Church, founders initiate the
beginnings of the parishes, churches, or organizations. Many things start from small
beginnings and eventually become big.
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Luke 13:18-19
Then he said, “What is the kingdom of God like? To what can I compare it? It is like a
mustard seed that a person took and planted in the garden. When it was fully grown, it
became a large bush and ‘the birds of the sky dwelt in its branches.’”
The foundation of a Church and its expansion are initiatives that are by
excellence missionary in nature. The parable of the mustard seed exemplifies this idea.
In this parable, Jesus teaches that although the Kingdom of God started small, with
Jesus and the disciples, it would grow and spread across the world to an unlimited
number of followers.
To be a missionary is not an easy task. There will be challenges and obstacles
that can be encountered along the way. Just like the CICM fathers, being sent to
foreign lands, they had faced a lot of difficulties, including harsh terrain, severe
weather, learning the language of the people, and unfamiliar diseases. But these
challenges did not prevent them in planting the seeds of CICM missionary work. As a
result, CICM mission territory expanded to many countries including the Philippines.
Church Teaching

From: POST-SYNODAL APOSTOLIC EXHORTATION CHRISTUS VIVIT OF THE HOLY FATHER
FRANCIS TO YOUNG PEOPLE AND TO THE ENTIRE PEOPLE OF GOD, Given in Loreto, at the
Shrine of the Holy House, on 25 March, Solemnity of the Annunciation of the Lord, in the
year 2019, the seventh of my Pontificate

177. “Where does Jesus send us? There are no borders, no limits: he sends us
everywhere. The Gospel is for everyone, not just for some. It is not only for those who
seem closer to us, more receptive, more welcoming. It is for everyone. Do not be
afraid to go and bring Christ into every area of life, to the fringes of society, even to
those who seem farthest away and most indifferent. The Lord seeks all; he wants
everyone to feel the warmth of his mercy and his love”. He invites us to be fearless
missionaries wherever we are and in whatever company we find ourselves: in our
neighborhoods, in school or sports or social life, in volunteer service or in the
workplace. Wherever we are, we always have an opportunity to share the joy of
the Gospel. That is how the Lord goes out to meet everyone. He loves you, dear
young people, for you are the means by which he can spread his light and hope.
He is counting on your courage, your boldness and your enthusiasm.
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The exhortation above relates to the CICM Vocation Principle, which says “To be
good missionaries, we have to go where we are most needed.” The primary task of the
Church is to give the Gospel a voice in the life experiences of the people. This is the
core of any missionary activity. The CICM congregation constantly remained faithful to
this fundamental spirit of the missions.
The CICM in the Philippines
At the start of the 20th century, the CICM faced a vital missionary challenge: The
Philippine Church. In a letter dated February 14, 1906 the distinguished Msgr. Ambrosius
Agius, Papal Delegate to the Philippines during the time of Pope Leo XIII, wrote Rev. Fr.
Adolf Van Hecke, CICM Superior General, to send missionaries to the Philippines to
arrest the growing shortage of priests, due to political and religious turmoil in the
country.
After careful deliberation on the standing request from the Philippine Church
and diligent reconnaissance of the proposed mission territories for the CICM to take
care of the Diocese of Nueva Segovia (Vigan), namely, Nueva Vizcaya, Lepanto-
Bontoc, and Benguet (since reportedly there was only one priest serving these places
with then over 150,000 inhabitants), the CICM sent its first caravan of nine missionaries to
the Philippines who arrived in Manila on November 2, 1907. The pioneer CICM
missionaries sent to the Philippines were Jules Sepulchre, Albert Dereume, Christain
Hulsbosch, Seraphine Devesse, Henri Verbeeck, Constant Jurgens, Octaaf Vandewalle,
Pieter Dierickx, and Florimond Carlu.
From Manila the missionaries went on to their respective assignments. They were
divided into two groups. One group proceeded to Cervantes, Ilocos Sur, as gateway to
the Mountain provinces, and other went up to Benguet with Baguio as mission center.
The missionaries – who had to climb mountains and cross treacherous rivers in the region
– soon engaged themselves mainly in opening schools and building churches in key
areas, as well as in promoting trade and livelihood among the locals for the
communities’ economic well-being.
Finally on April 9, 1909, the CICM Philippine Province was established with “Home
Sweet Home” in Baguio, Benguet as the Provincial House. Fr. Henri Raymakers served as
the first Provincial Superior (1909-1915).
World War II created a great havoc on the CICM. The CICM suffered heavy
losses in terms of resources and personnel. In the course of the war, a number of CICM
missionaries were imprisoned in concentration camps, some were killed, and others
missing. Churches and schools built by the missionaries and their benefactors were
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destroyed and razed to the ground. Also, during the war in 1944, “Home Sweet Home”
was seized and occupied by the Japanese soldiers as their headquarters. After the war,
the needed road to recovery was immediately paved and the expansion began. It
was in 1954 that the CICM Provincialate was transferred to its present location in
Quezon City. By 1957 or exactly fifty (50) years after the historic arrival of the CICM in the
Philippines, the number of their mission apostolates significantly grew to include 60
mission stations.
The CICM Pioneers and Distinct Contributions of CICM in the Philippines
The foundation of the CICM in the Philippines was credited to the pioneers who
began the evangelization of the people in Northern Luzon. The journey of the first CICM
missionaries lived their lives according to the ideals of CICM missionary identity. As
servant leaders, they had focused on the goal of their task of evangelizing people.
Through their accomplishments, they were portrayed as prudent and patient leaders
who remained serene in the midst of difficulties and uncertainties of their mission, true
shepherd who addressed the needs of their flock, witnesses of true missionary spirit,
resourceful who prudently maximized the limited resources and funds they had at that
time, and loving providers to the poor who helped set livelihood projects to improve the
economic needs of the communities where they were assigned.
Today, the numerous parishes, churches, chapels that were established in the
places where they were assigned are living testimonies done by these missionaries.
Evidently, in the field of education, they have done an impressive work. Thus, they are
known as builders, educators and catechists, and service providers.
1. Church Builders
The CICM pioneers and followed by the succeeding CICM missionaries assigned
in the Philippines initiated the establishment of numerous parishes, churches, and
chapels in Northern Luzon. Alongside these parishes or churches, are schools founded
by the CICM. At present, only few parishes and schools remained under the care of the
CICM and most were turned over to the dioceses. To give an example, we have Fr.
Florimond Carlu,CICM, known as the “Builder,” was instrumental in the construction of
many structures that are well known today. One of them is the “twin towers” of Baguio
City: the Baguio Cathedral. Because of this, a street near Baguio Cathedral was named
after him. In his previous stint in other parishes he administered the construction of new
buildings and supervised the renovation of existing structures. (For more information
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about the parishes, churches, and chapels in the Philippines that were founded by the
CICM, you can watch the attached video: The CICM Legacy in the Philippines).
2. Educators and School Builders
The CICM missionaries have acknowledged the fact that schools is one of the
most significant conduits of God’s word. As such, for every mission station that was
started, a Catholic school that nurtured and cultivated the intellectual and spiritual
needs of the youth soon followed. To give an example, we have Fr. Seraphin Devesse,
CICM, who was responsible for opening the first Catholic mission school using the
sacristy of the church he put up along Session Road, Baguio City. That school was the
beginning of what is now Saint Louis University.
Furthermore, the pioneers like Fr. Carlu and Fr. Dereume initiated the
establishment of trade and vocational schools. These schools were primarily designed
to provide the people the necessary skills that were needed by the community to
survive economically. Among those skills were cloth sewing and weaving, rattan
crafting, and shoe making.
Most schools that were founded by the CICM missionaries were turned over to
the local parishes and dioceses. Six educational institutions are retained by the CICM
Philippine province because these are considered strategically important to their new
pastoral direction, especially in terms of the evangelization of the youth and the
development of the locality. The six CICM schools in the Philippines with the respective
years of their establishments are: (1) Saint Louis in Baguio City – 1911; (2) Saint Mary’s
University in Bayombong, Nueva Vizcaya – 1928; (3) Saint Louis College in San
Fernando, La Union – 1964; (4) University of Saint Louis in Tuguegarao City, Cagayan –
1965; (5) Saint Louis College in Mandaue City, Cebu – 1969; and (6) CICM – Maryhill
School of Theology in Quezon City – 1972.
3. Catechists
Catechesis is an essential part of the CICM missionary activity. An essential

aspect of missionary life is to be a teacher of God’s word to the people. According to
Fr. Jan Van Bauwel, CICM, “catechesis was and remains to be an important concern of
all CICM missionaries in the Philippines, since their first arrival on November 2, 1907.” In
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fact, a number of them excel as authors and trainers in the field of Catechesis.
One example is Father Constant Jurgens who single-handedly took care of

catechesis during the pre-war period through publications. One of his most important
publications was an Ilokano version of a catechism entitled “Katechismo ti Doctrina
Kristiana.” His accomplishments as an effective catechist led to his appointment as
Bishop of Tuguegarao. In his mural at the Tuguegarao Cathedral, Fr. Jurgens was
described as a “Bishop Catechist.”
In Tagudin, Ilocos Sur, CICM missionaries trained many catechists who helped in
the Christianization of the Cordillera provinces. In Manila, Fr. Joseph Tahon, CICM, wrote
The First Instruction of Children and Beginners (Sheed and Ward, 1930). In Bauko,
Mountain Province, Fr. Gaston Declercq, CICM, wrote a pre-war textbook for the
training of catechists.
4. Service Providers
Literally, missionaries are called and sent for a vocation that is, “to work for the
transformation of persons and society through the promotion of social justice and
authentic human development, especially the poor. In line with this, the CICM fathers
have dedicated themselves to the service of humanity with various projects involving
the youth, the poor and the oppressed, including health care and social economic
development.
The following are projects established by the CICM fathers past and present:
- Rehabilitation Centers (Youth Re-Education Home Sweet Home)
- Youth Training Centers (Bukal ng Tipan: Youth and Pastoral Training Center)
- Orphanages (Infant Jesus Orphanage Tondo)
- Housing Projects (SLU-SVP Housing Project)
- Livelihood and Skills Development Centers (weaving, silkworm, etc.)
- Farmer Cooperatives (Bayombong Farmers Association established by Fr.
Vandewalle)
- Hospitals and Medical Relief Operations (SLU Hospital)
- Parish Youth Groups
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- Summer Camps for street children
- Reaching out through Media as a means of evangelization (The Catholic Mission Press
- Bayombong, Nueva Vizcaya, Mountain Province Broadcasting Corporation, Baguio
City - DZWT & DZWR)
As Louisians, may the journey and contributions of the CICM fathers be a source
of inspiration that will guide and help us in our respective journeys of living out the
Christian faith in the CICM spirit. Essentially, as members of the entire flock of CICM
schools, may we realize that we are co-CICM missionaries in our own simple ways.
(For a detailed reading on the CICM in the Philippines, see the attached document
written by Dr. Wilfried Vanhoutte (Module 3 Church Teaching). Watch also the two
videos entitled A Journey of Faith:.. & The CICM Legacy in the Philippines for a better
appreciation of the contribution of the CICM to Philippine Church and Society.)
Missionary Response

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Inspired by works of the CICM fathers, construct an acrostic poem of the word
"MISSION" on a short bond paper. In your acrostic poem, make sure that you describe
the necessary characteristics or values of the missionaries that you want to emulate.
Provide your own pictures that illustrate the given characteristics or values as a
background. Be guided by the rubric attached below.
Here is an example of an acrostic poem: FAMILY
Full of joy and creating
Amazing memories
Mom and dad are the foundation
I love everyone
Living with everyone is super fun
Yes I am lucky to have the best family
Being a missionary is a challenge. According to the CICM Vocation Principle, “to

be good missionaries, we have to go where we are most needed.” Being a co-CICM
missionary is being a disciple dedicated to the Incarnate Word. Openness to the words
of God can help you strengthen your spirit of discipleship, and your acrostic poem can
help you nurture your knowledge about being a missionary for you to be proactive in
your mission. Thus, your faith plays a vital role in offering your life to the mission.
Categories Excellent Good Fair
Format (5) All sentences in the Most sentences in Few of the

acrostic poem the acrostic poem sentences in the
begin with the begin with the acrostic poem
correct letter. (5) correct letter. (3) begin with the
correct later. (1)
Content (10) All sentences are Most sentences are Few sentences are
related to the topic. related to the topic. related to the topic.
(10) (7) (4)
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Presentation (5) Text and spacing Text and spacing Text and spacing
enhance can be read with require a great deal
readability and minimal effort. The of effort in order to
pleasing to the eye. picture is poorly be read. The
The picture is neat crafted yet picture
and recognizable. recognizable. (3) is poorly crafted yet
(5) cannot be
distinguished. (1)
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Lesson 2: PROSPECTS AND CHALLENGES OF THE CICM ENGAGEMENT
IN THE PHILIPPINES: Moving Forward
At the end of Module III, Lesson 2, you must have:

___ Accomplished and submitted Final Course Assignment
___ Accomplished and submitted Final Examination
At the end of the lesson, you will be able to:
1. demonstrate in our words and actions that we, as Louisians, are co- CICM
missionaries by living according to the spirit of the CICM mission;
2. show the missionary spirit of self-giving by sharing our gifts with the marginalized or the
people in the periphery of the society through the Saint Louis University extension and
outreach programs; and
3. celebrate enthusiastically with our fellow co-CICM missionaries the Eucharist and
other community religious celebrations in order to nurture our missionary zeal.
Context
Questions for Reflection
God has given all of us special talents and abilities. They are called "charisma" (gifts).
Thus, we are charismatic (gifted) people.
1. Enumerate at least five (5) of your gifts ("charisma") and number them according to
importance, 1 being the most important.
2. Our gifts are meant to be shared. Cite and briefly explain a couple of concrete ways
you can share your most important gift.
You are to share these God-given gifts to others through varied and creative ways.

As you read the text from the book of Psalms, be guided by the following
questions:
1. Describe the ideas/emotions expressed respectively by king David (Psalm 23) and
Saint Paul (Rom. 8: 31-39).
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2. How do they feel about God? What do they expect from Him? How could their
experience inspire the planning of missionaries for the future?
The Lord Is My Shepherd

Psalm 23: 1-6
The LORD is my shepherd;

there is nothing I lack.
He lets me lie down in green pastures;
He leads me beside quiet waters.
He renews my life;
He leads me along the right paths
for His name’s sake.
Even when I go through the darkest valley,
I fear no danger,
for You are with me;
Your rod and Your staff — they comfort me.
You prepare a table before me
in the presence of my enemies;
You anoint my head with oil;
my cup overflows.
Only goodness and faithful love will pursue me
all the days of my life,
and I will dwell inn the house of the Lord
as long as I live.
God who is considered as the Good Shepherd is a common biblical tradition

expressing God's goodness both of the Old Testament and New Testament. Guiding to
the right path connotes guiding to the right way or way of righteousness in the midst of
challenges. Despite the hardships of life which is full of challenges, God is always
faithful to His covenant with His people and assures them his loving protection.
In the New Testament, Paul, who is considered as one of the greatest missionaries,
expresses in his letter to the Romans God's loving protection, thus:
What then shall we say to this? If God is for us, who can be against us? He who did
not spare his own Son but handed him over for us all, how will he not also give us
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everything else along with him? Who will bring a charge against God’s chosen
ones? It is God who acquits us. Who will condemn? It is Christ [Jesus] who died,
rather, was raised, who also is at the right hand of God, who indeed intercedes for
us. What will separate us from the love of Christ? Will anguish, or distress, or
persecution, or famine, or nakedness, or peril, or the sword? As it is written: “For your
sake we are being slain all the day; we are looked upon as sheep to be
slaughtered.” No, in all these things we conquer overwhelmingly through him who
loved us. For I am convinced that neither death, nor life, nor angels, nor
principalities, nor present things, nor future things, nor powers, nor height, nor depth,
nor any other creature will be able to separate us from the love of God in Christ
Jesus our Lord. (Rm 8, 31-39)
Challenges are inevitable realities in the life of missionaries. Nevertheless, God's

assurance of his loving presence is a source of inspiration, because He is the Good
Shepherd who offers His life for His sheep.
These biblical stories of God's loving protection are a source of inspiration for every
missionary. The CICM missionaries' unwavering mission zeal is grounded in the presence
of the Incarnate Word and the protection of the Immaculate Heart of Mary.
Church Teaching
The CICM RP-Province confronts mission challenges in the 21st century. However,
God's assurance of his loving protection mentioned previously (Inspired Word section) is
echoed by Pope Francis as the shepherd of the Church.

1. What does Pope Francis mean with “rapidification” of human culture? Why is it
problematic?
2. Why do many dedicated Christians need an “ecological conversion”? In what does
it consist?
From the encyclical letter Laudato Si of the Holy Father Francis on Care for our Common
Home. 17-19;217.
Theological and philosophical reflections on the situation of humanity and the

world can sound tiresome and abstract, unless they are grounded in a fresh
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analysis of our present situation, which is in many ways unprecedented in the history
of humanity. So, before considering how faith brings new incentives and
requirements with regard to the world of which we are a part, I will briefly turn to
what is happening to our common home.
The continued acceleration of changes affecting humanity and the planet is

coupled today with a more intensified pace of life and work which might be called
“rapidification”. Although change is part of the working of complex systems, the
speed with which human activity has developed contrasts with the naturally slow
pace of biological evolution. Moreover, the goals of this rapid and constant
change are not necessarily geared to the common good or to integral and
sustainable human development. Change is something desirable, yet it becomes a
source of anxiety when it causes harm to the world and to the quality of life of
much of humanity.
Following a period of irrational confidence in progress and human abilities, some

sectors of society are now adopting a more critical approach. We see increasing
sensitivity to the environment, and the need to protect nature, along with a
growing concern, both genuine and distressing, for what is happening to our
planet. Let us review, however cursorily, those questions which are troubling us
today and which we can no longer sweep under the carpet. Our goal is not to
amass information or to satisfy curiosity, but rather to become painfully aware, to
dare to turn what is happening to the world, into our own personal suffering and
thus to discover what each one of us can do about it.”(…)
“The external deserts in the world are growing, because the internal deserts have
become so vast”. For this reason, the ecological crisis is also a summons to
profound interior conversion. It must be said that some committed and prayerful
Christians, with the excuse of realism and pragmatism, tend to ridicule expressions
of concern for the environment. Others are passive; they choose not to change
their habits and thus become inconsistent. So, what they all need is an ecological
conversion, whereby the effects of their encounter with Jesus Christ become
evident in their relationship with the world around them. Living our vocation to be
protectors of God’s handwork is essential to a life of virtue; it is not an optional or a
secondary aspect of our Christian experience”
More than 150 years after its foundation, the CICM congregation and missionary
project are still very much alive and in full development. In the aftermath of the Vatican
II council, a new missionary climate has grown, with a new theology and spirituality of
mission. Likewise, new initiatives were taken by CICM in the Philippines, including some
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new parishes, new projects with marginalized people, and, very recently, even a ‘lay
missioners’ movement. Taking Father Nestor Pycke, CICM, as our guide, we may hear
from him how the very perspective on ‘mission’ has changed around the middle of the
20th century, especially in the 1960’s: “Missionary reflection starts from God’s plan, from
his design of love that wants to save all creation.” This goes much further than the
unilateral understanding of “mission” as a duty to build the Church in pagan countries.
Mission is essentially evangelizing, a mission of proclaiming the Gospel to those who do
not know Christ (Ad gentes). However, to be credible, such announcement of the
Good News of Christ must be translated into the language and cultural forms of the
receiving community, and be coupled to integral development and liberation from all
kinds of oppression. Only in this way can mission be perceived as a genuine path
leading to salvation. This salvation has Christ as its source, in whose mystery all who are
saved are participating. Some degree of salvation may also await non-Christians who
are sincerely seeking God: to them, too, Christ can be mediator. However, this doesn’t
undermine the rationale for doing missionary work. Father Pycke writes: “First, there is the
formal mandate of Christ to his disciples: “Go therefore, make disciples of all nations”
(Matthew 28,19; Mark 16, 15.), a mandate to which the Church wants to be faithful.
Next, there is the fundamental demand of God’s life in us. We explain this second point.
We should not forget that “mission is an issue of faith; an accurate indicator of our faith
in Christ and his love for us.” (Redemptoris Missio, 11) Because of the Church’s faith we
say that true conversion consists in opening oneself to the love of Christ. In him and only
in him, we are set free from every form of alienation, from the slavery of sin”.
For the CICM missionaries, both in the Philippines and in the rest of the world, the
field indicated as Justice, Peace and Integrity of Creation constitutes a priority sector of
attention, as may be attested by the following:
(1) The current organization of CICM reflects on each level of government (general,
regional, and provincial) a committee on Justice and Peace. The Philippines Provincial
Superior mentioned in 2016 that the provincial government has been explicitly
committed to JPIC since the General Chapter mandate of 1992. In this context, a
confrere was assigned in 1996 in a full-time capacity to coordinate possible exchanges
and growth and to concretize missionary presence among the poor and the
marginalized. Since 2014, a confrere is assigned on a full-time basis in social ministry,
involving advocacies on reforestation, anti-mining, anti-contractualization, etc.
(2) During the 15th General Chapter, held in Rome, in 2017, some confreres presented a
declaration on the Protection of the Environment, referring to the encyclical Laudato Sí
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of Pope Francis. The confreres declare the urgency of the commitment to counter the
earth’s destruction which affects especially the poor, and the need to make
environmental protection an integral part of both the individual and communal life and
ministry of the CICM.
(3) The 2015 Strategic Planning of CICM-RP included a chapter on “JPIC” or ‘Justice,
Peace, and Integrity of Creation’. Its formulation and implementation are to be taken
care of by the Provincial Committee on Justice, Peace, and Integrity of Creation. The
said committee foresees among others the promotion of JPIC awareness among
confreres, seminarians and students of CICM-run schools, and selected immersion
programs for these categories of people. It also links the JPIC issue to Indigenous
Peoples’ Advocacy (IPA), and to specifically related issues like anti-mining, women’s
rights, poverty alleviation etc. The committee is set to come up with specific guidelines
and an evaluation grid in relation to missionary involvement in those fields. It further
plans to come up with stronger ties or networking with its counterparts in dioceses –
especially those dioceses in which CICM is already active – other religious
congregations, and government offices, in view of joint action programs, common
formation sessions, etc.
Sometimes, the JPIC issue is also related to Inter-Religious Dialogue (IRD), if

situated in areas that have a mixed population of Christians and non-Christians, in
particular Muslims. The outreach of the Provincial committee is, therefore, intended to
be inclusive and inter-denominational.
Already the Acts of the 9th General Chapter are mentioning “concern for the
poor and oppressed” among the main points of attention under the Chapter “finance”.
Investments should be “morally and socially responsible”, in line with “corporate social
responsibility”. The feasibility of the latter would be the object of an examination by the
General Council. The 1996 Guidelines for Mission also take up the matter: “The aim of
mission is the Kingdom of God which includes a humanity of freedom, fellowship, and
justice”. To achieve this, the road going there needs to be cleared from obstacles, like
serious poverty cases: “The poor are powerless and all initiative is denied to them by the
situation in which they live. Their poverty is not only economic, but it also affects their
human dignity.”
The Statutes of the CICM-RP Province mention JPIC and Interreligious Dialogue
(IRD) among the missionary priorities of the province: “Regarding our pastoral
involvement in the different dioceses, priority is given to poor parishes and especially
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where we continue our missionary presence to the Indigenous People giving special
attention to BEC, JPIC, and Ministry to the Weakest, the Most Neglected and the
Handicapped.”
The 13th General Chapter of the CICM recognizes the JPIC problem as a central
one, both for the congregation and for its individual members, which has been the
object of a fast-rising attention: “Reviewing some recommendations of previous
Chapters and other related documents, we realized that there has been a significant
growth in our awareness about JPIC issues.” This increase came just timely, since the
missionary context of the confreres keeps changing: “Justice, Peace and Integrity of
Creation (JPIC) is an integral part of our mission in today’s world.” Acknowledging the
risks involved in fighting for JPIC, the chapter expresses the wish for external mentorship:
“We thus feel the need for workshops and training facilitated by a professional who can
stimulate our interest and motivation and sharpen our sensitivities as well as provide us
with the necessary skills in the area of JPIC.” However, skills alone are not enough for a
fruitful pursuit of JPIC: “We are aware that the commitment to JPIC demands personal
credibility”. Fighting for integrity of Creation is only possible if accompanied by integrity
of the person or soul, in other words.
The 14th is, perhaps, even richer with comments on JPIC. Referring to the
globalizing trend in today’s world, in terms of trade, communication, transportation,
environment etc., people’s lives, especially those of the poor, are said to be adversely
affected: “The situations of injustice the absence of peace, and the threats to creation
and to life itself continue to multiply”. Some CICM confreres are – through their specific
missions – involved in the promotion of more justice and peace. However, the chapter
states that such mission should be seen as affecting all confreres, as it forms an essential
feature of the CICM charisma and mission: “The commitment for justice and peace, for
the recognition of the dignity of human life and persons, and likewise the care of
creation are constitutive elements of our mission. This means that the mission and the
proclamation of the Good News are not complete if this aspect is missing. This has
consequences for every confrere, every community and for the Congregation as a
whole.”
The chapter wants not only clear principles, but also deeds in accordance with
those principles. What deeds are being referred to here? Do we have to think of the
prototype CICM member as a relief worker, visiting slums, refugee camps, street
children, victims of natural disasters etc.? While this kind of relief may be a genuine
reflection of evangelical brotherly love, it is not enough, according to the chapter: “We
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have to distinguish between “charity which comes to the assistance of victims”, which is
a fundamental Christian requirement and “a commitment for justice” which, for love of
the victims, obliges us to address the roots and the causes of their misery, making them
more human and less exclusive.”
The call for JPIC as an “integral part of the Mission of Christ entrusted to us”
means that the CICM family will work on a social and political solution for problems that
can be directly addressed by material means, but may reoccur in the future provided
measures are taken to prevent or minimize this. The chapter also underscores that, even
as JPIC is essential to the CICM identity, it is in no way exclusive to it; other religions,
organizations and governments may pursue the same goals. In view of an enhanced
output and success, but also for sheer spiritual reasons, it can be good to cooperate
with anyone or with any organization that shares the same concerns and pursues the
same dreams as oneself. The issue of Inter-religious dialogue – which, according to the
late Omer Degrijse, CICM, is becoming the main theme or essence of mission theology -
receives a new élan in this way: “Finally, we share our commitments with Christians of
diverse denominations, persons of other beliefs and convictions; this opens a large field
of collaboration for the building of a better world.”
A similar “practical” orientation was felt in the 1996 Guidelines for Mission:
“People who belong to different religions and who are living together in the same
society have only a limited number of choices. They can fight one another and thus
start an endless war (…) Another possibility is to ignore one another (…). A third
possibility is to meet one another and to work together, thus fostering peace and
progress. In this particular context, to opt for peace and progress is to opt for
interreligious encounter and cooperation”. Of course, collaboration for the same cause
with people who do so from a different horizon should be carried out with a healthy
portion of critical sense, “so as not to be manipulated by ideologies”.
The fear of an erosion of one’s own identity should not prevail over the concern
to reach concrete results, to witness real achievements, that alleviate the people’s
misery caused by various structures of injustice and violence.
(Watch the video entitled CICM – RP Missionary Project provided in your flash drive for a
better appreciation of the CICM engagement in the Philippines.)
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Missionary Response:
One of the core values of a Louisian is creativity. Use your creativity to compose
a pledge of commitment to live by the missionary spirit as exemplified in the CICM
story. Include relevant symbols, pictures, or themes in your pledge. You may do this
manually or digitally. After composing your pledge of commitment, make a simple plan
of action on how you can concretely apply your pledge of commitment. You may do
this in a separate sheet of paper. (20 POINTS)
Criteria
Creativity: 6
Clarity: 3
Originality: 3
Your pledge of commitment offered to the CICM missionaries is one of the many
ways that you can share in the CICM missions.
Remember to take your FINAL EXAM.
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REFERENCES


Rome.
Peralta, A. (2007, Jan. 26). The CICM legacy in the Philippines [Video]. YouTube.
https://www.youtube.com/watch?v=4tqrKPENPFE

CICM RE BOOKS – (Becoming a Household of God; Encountering Jesus in the New

Testament; Growing as a Missionary Church; Christian Morality)
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Final Examination
experiences.
1. With all the encounters you had about the CICM missionaries through our lessons, you
have witnessed their struggles through the many challenges they were able to
overcome. What similar challenges are you going through and what inspiration have
you gained from the missionaries that could help you triumph over those difficulties just
as they did?( 10 pts.)
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
2. Compose your personal prayer inspired by the CICM legacy in the Philippines
expressing your commitment, gratitude, and participation as mission partners. (10 pts.)
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
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_____________________________________________________________________________________
_____________________________________________________________________________________
3. Then he said, “What is the kingdom of God like? To what can I compare it? It is like a
mustard seed that a person took and planted in the garden. When it was fully grown, it
became a large bush and the birds of the sky dwelt in its branches” In your own words,
what is the relationship between Mission and Kingdom of God? Discuss
substantially. How do these words from the gospel of Luke inspire you to face the
challenges brought by today’s world? Provide a concrete example as a co-Missionary
of the CICM (10 points)
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
10. With so much confusion, destruction and adversities we are going through these
times, how can you as a Louisian share in the direction towards achieving justice,
peace and integrity of creation? Give two characteristics of the CICM missionaries that
you can employ to be directed to such goals. Explain how it can be achieved through
CONCRETE, DOABLE and REALISTIC ways. (10 points)
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
_____________________________________________________________________________________
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POSSIBLE RUBRICS AND CRITERIA FOR THE SUGGESTED QUESTIONS
worded
student
CRITERIA
CONTENT:
CLARITY:
CREATIVITY:
TOTAL:
CRITERIA
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RELEVANCE:
AUTHENTICITY/ORIGINALITY
REFERENCES


Rome.
Dilim, A & Jacla, H. (2013). Becoming a household of God in the old testament. CICM
Publishing House

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Vatican. (n.d.). The Holy See. Vatican.va.

https://www.vatican.va/content/vatican/en.html.
Peralta, A. (2007, Jan. 26). The CICM legacy in the Philippines [Video]. YouTube.
https://www.youtube.com/watch?v=4tqrKPENPFE

CICM RE BOOKS – (Becoming a Household of God; Encountering Jesus in the New

Testament; Growing as a Missionary Church; Christian Morality)
116


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COURSE

LEARNING PACKETS Document Code FM-STL-014

We thank you for the opportunity to be part

Inspired by the historical commitment and dedication to provide a Catholic

II. Course Overview

The course comes as a natural complement to CFE 103, ‘Catholic Foundations of

MODULE 1: THE CICM BEGINNINGS, IDENTITY, AND SPIRITUALITY

The CICM as a missionary congregation or group identifies Fr. Theophile Verbist

MODULE 2: CICM IN THE WORLD

MODULE 3: THE CICM IN THE PHILIPPINES

The pioneering CICM missionaries experienced many difficulties and challenges.

2. Draw relevant insights from Missionary Response: Drawing

3. Value aspects of the

2. Appreciate the CICM as Missionary Response: Illustrate

3. Draw significant insights on

1. Trace the humble Inspired Word: Reading of Luke

3. Identify the distinct Missionary Response: Construct

3. Celebrate with enthusiasm

SCHEDULE SCHOOL VENUE

WEEKLY AND SUNDAY REFLECTIONS

WEEK 1: JANUARY 23, 2022

2. REFLECTION QUESTION: Reflect on your experience of the religious activity you

3. SCREENSHOT/PHOTO OF YOUR RELIGIOUS INVOLVEMENT

WEEK 2: JANUARY 30, 2022

3. SCREENSHOT/PHOTO OF YOUR RELIGIOUS INVOLVEMENT

WEEK 3: FEBRUARY 6, 2022

2. REFLECTION QUESTION: Write a short prayer about your Sunday worship.

3. SCREENSHOT/PHOTO OF YOUR RELIGIOUS INVOLVEMENT

WEEK 4: FEBRUARY 13, 2022

2. REFLECTION QUESTION: Reflect on your experience of the religious activity you

3. SCREENSHOT/PHOTO OF YOUR RELIGIOUS INVOLVEMENT

WEEK 5: FEBRUARY 20, 2022

2. SCREENSHOT/PHOTO OF YOUR RELIGIOUS INVOLVEMENT

WEEK 6: FEBRUARY 27, 2022

2. REFLECTION QUESTION: Reflect on your experience of the religious activity you

3. SCREENSHOT/PHOTO OF YOUR RELIGIOUS INVOLVEMENT

2. REFLECTION QUESTION: Reflect on your experience of the religious activity you

3. SCREENSHOT/PHOTO OF YOUR RELIGIOUS INVOLVEMENT

WEEK 8: MARCH 13, 2022

2. SCREENSHOT/PHOTO OF YOUR RELIGIOUS INVOLVEMENT

WEEK 9: MARCH 20, 2022

2. REFLECTION QUESTION: Reflect on your experience of the religious activity you

3. SCREENSHOT/PHOTO OF YOUR RELIGIOUS INVOLVEMENT

WEEK 10: MARCH 27, 2022

2. REFLECTION QUESTION: Reflect on your experience of the religious activity you

3. SCREENSHOT/PHOTO OF YOUR RELIGIOUS INVOLVEMENT

WEEK 11: APRIL 3, 2022

2. REFLECTION QUESTION: Reflect on your experience of the religious activity you

3. SCREENSHOT/PHOTO OF YOUR RELIGIOUS INVOLVEMENT

WEEK 12: APRIL 10, 2022

3. SCREENSHOT/PHOTO OF YOUR RELIGIOUS INVOLVEMENT

WEEK 13: APRIL 17, 2022

2. SCREENSHOT/PHOTO OF YOUR RELIGIOUS INVOLVEMENT

WEEK 14: APRIL 24, 2022

2. REFLECTION QUESTION: Reflect on your experience of the religious activity you

3. SCREENSHOT/PHOTO OF YOUR RELIGIOUS INVOLVEMENT

WEEK 15: MAY 1, 2022

2. SCREENSHOT/PHOTO OF YOUR RELIGIOUS INVOLVEMENT

WEEK 16: MAY 8, 2022

2. REFLECTION QUESTION: Reflect on your experience of the religious activity you

3. SCREENSHOT/PHOTO OF YOUR RELIGIOUS INVOLVEMENT

WEEK 17: MAY 15, 2022