CFED 1017 SUMMARY REVIEWER b.
Monks started in the 3rd century AD in Egypt and in Syria with a life of
WEEK 1
God created all things, (world and the human persons). They were in
“paradise” which means, there was harmony, justice, and joy. Despite the
very good conditions of life that they were in, the first human beings (“Adam”
and “Eve” stilled committed sin.
c. Missionaries our group or community of priest who really want to go to
Sacrament: means channel, representative, visible sign of an invisible
reality.
God – Jesus – Church
The sacrament of God is Jesus and the Sacrament of Jesus is the Church
(John 20:21, Acts 1:8)
The church started as a religious renewal “movement”/ group in Jerusalem,
Israel by no other than Jesus Christ. Jesus grounded the Church on the
foundation of the Apostles and it spread from Jerusalem to the Roman
Empire world until throughout all the earth.
The first “name” of the Church was The Way (Acts 9:2), The members of the
Church were called Christians in Antioch (Act 11:26). The church was
persecuted by the Roman Empire (which was still Pagan) until the
conversion of the emperor Constantine in 313 AD which paved the way for
Christians to infiltrate Rome until Christianity was declared as the official
religion of the Roman Empire in 380 AD by emperor Theodosius.
Way back in 45 AD, the first apostle who went to Rome and started the
church there was no other than Peter. Later, reflecting on the mission of
Jesus which He passed on to the church, the Church’s official “name” or title
evolved into: ONE (John 17:21), HOLY (Ephesians 1:4, 5:27, I Peter 2:9)
Catholic (Matthew 28:18-20, Acts 1:8, Gen 12:3, John 3:16-17) and
APOSTOLIC (Ephesians 2:20).
For the church developed the hierarchy (bishops, priest, and decons- with
the pope as the overall head for the sake of division of work and maintaining
the unity of the church while it spreads the Kingdom of God on earth.
From the church times the different kinds a priest according to spirituality or
mission area.
a. Diocesan a term use for priests serving their local places;
simplicity or asceticism.
Monks who are composed of sisters not priest only came out later. Example
of few monks in today and Cagayan who are sisters are those at the Saint
Clare monastery in Iguig.
serve remote places not yet evangelize.
Example of missionaries are the following:
C.1 the Dominicans who was founded by Saint Dominic in Prouille, France in
1216. (Dominic was a Spanish priest.)
C.2 The Augustinians which started in 1244 in Italy (group or no specific
founder).
C.3 The Jesuits or called Society of Jesus who was founded in 1540 by
Ignatius of Loyola, formerly a Spanish soldier who became priest.
C.4 The CICM and other missionary groups only came out later.
The CICM was founded by a diocesan priest Theophile Verbist in 1862 in
Scheut, Anderlecht, Brussels, Belgium.
So what is a CICM? It is just one of the missionary groups which is an arm of
the church for evangelization.
One of the many strategies for missionaries to evangelize people especially
the youth they prepared them to become also evangelizers in their own ways
in the future is to establish schools. With this, obviously, in the missionary
schools and even schools established by the local church, the core of the
curriculum is the Christian faith education of the young close and (children to
college): in the wider sense, the Christian formation of the community who
are running the school. The CIC M established the schools for such purpose.
Here at the university of Saint Louis, our motto for us to always remember
this is “mission and excellence" and among the core values of our
universities mission and vision, the first is Christian living.
WEEK 2
FOUR KEY PRINCIPLES OF THE CATHOLIC SOCIAL TEACHING
The CICM schools apostolate and visions are integral human formation of
the youth who will become mature Christians and active members of the
church. This integral human formation is directed the words of Christian
development of knowledge, skills and attitudes, which are geared the word
service in church and society by witnessing to the values of (God's Kingdom.
2013, encountering Jesus in the gospels. P 9)
Embracing the CICM mission is maintaining the four key principles of the
Catholic social teaching identified by the Pontifical council for justice and
peace compedium of the social doctrine of the church.
I. The dignity of the human person
human life is sacred. The dignity of the human person is the foundation
of a moral vision for society. The respect for human dignity is manifested
in the service for others through our expression of love and care in dealing
with other people, we are encouraged to love our fellowmen because they
are a dignified human beings. And as the image and likeness of God, The
process this transcendent human dignity which gives rise to human
rights.
Likewise, Pope Benedict XVI says that: "Jesus has revealed to us that
God is love and that the highest vacation of every person is love. It is
in Christ whom we can find the ultimate reason to become courageous
builders of peace." (2007, Pope Benedict XVI, World Day of Peace
Message), in his words, our mission is to love in any aspect of our human
endeavor and encounter. Let us remember the words of Sandie Cornish
saying: “People are always more important than things. People are
never a means or an instrument to be used for the benefit of another.”
(2009, Cornish, Faith Doing Justice, The Autralian Jesuits. So, Our treatment
to others must be humane.
Our treatment to others must be humane. And when this treatment to others
is accompanied with love, then it is not difficult to build a wonderful
relationship. Let us remember the words of reverend father Theophile
Verbist as he states: " To whom who loves, nothing is difficult."
Direct attacks on innocent persons are never morally acceptable, at
any stage or in any condition. Catholic teaching about the dignity of life
calls us to oppose torture, unjust war and the indiscriminate use of
drones for violent purposes; to prevent genocide and attacks against
noncombatants; to oppose racism; two post human trafficking; and
overcome poverty and suffering.
We Revere the lives of children in the womb, the lives of persons dying in
war and from salvation and indeed the lives of all human beings as children
of God. Restart to all activities that contributes to what Pope Francis has
called "a throwaway culture"
II. Common Good
Human dignity is respected and the common good is fostered only in
human rights are protected in basic responsibilities are met. Every
human being has a right to life, the fundamental right that makes all other
rights possible, and the right to access those things required for human
decency food and shelter, education and employment, freedom of religion
and family life.
For students, the experience of this immersion in their On-Job Training will
enable them to be part of the mission. In the words of Pope Benedict XVI, It
says: " To love someone is to desire that person’s good and to take
effective steps to secure it.” Besides the good of the individual, there is a
good that is linked to living in society: the common good. It is the good of
‘all of us’. made up of individuals, families and intermediate groups who
together constitute society… To take a stand for the common good is on
the one hand to be solicitous for, and on the other hand to avail
oneself of, the complex of institutions that gives structure to the life of
society, juridically, civilly, politically and culturally, making it the polis,
or 'city'. " (Benedict xVI, Caritas in Veritate, n7)”
The goal of CICM is to enable student to share in the benefits of life in
society where there is no exclusivity among individuals. The common
good requires respect among individuals in society and the dignity of every
individual requires the search for meaning among themselves in society.
“The dignity of the human person requires the pursuit of the common
good. Everyone should be concerned to create and support institutions that
improve the condition of human life." (Cathechism of the Catholic Church, n
1962)
We have a duty to care for God’s creation, or as Pope Francis refers to it
Laudito Si’, “our common home.” We show our respect for the creator bu
our stewardship fo God’s creation because, “every creature is… the object
of the Father’s tenderness, who gives it its place in the world.” Care for
creation is a duty of our faith and a sign of our concern for all people,
especially the poor, who “both everyday experience and scientific research
show” suffer “the gravest effects of all attacks on the environment.”
We have a moral obligation to protect the planet on which we live - the
respect God's creation and and to ensure a safe and hospitable
environment for human beings, specially children at their most
vulnerable stages of development. As is the words called by God to
shared responsibility for the future of the earth, we should work for a world in
which people respect and protect all of creation and seek to live simply in
harmony with it for the sake of future generations.
III. Subsidiarity
Embracing the CICM mission is a fulfillment of the third principle: Subsidiary
It is impossible to promote the dignity of the person without showing concern
for the family, groups, associations, local territorial realities; in short, for the
aggregate of economic, social, cultural, sports oriented, recreational,
professional and political expressions to which people spontaneously give
life and which make it possible for them to achieve effective social growth.
"Subsidiarity is the first and foremost a form of assistance to the
human person via the autonomy of intermediate bodies. Such assistance
is offered when individuals or groups are unable to accomplish
something on their own, and it is always to achieve their emancipation,
because it fosters freedom and participation through assumption of
responsibility. Subsidiarity respects personal dignity by recognizing in the
person a subject who is always capable of giving something to others.... It is
able to take account both of the manifold Arctic cultural of plants and
therefore the plurality of subjects as well as the coordination of the plans."
(Benedict XVI, Caritas in Veritate, n 57)
“...The principle of subsidy charity must be respected: the community of
higher order should not interfere in the internal life of a community of a lower
order, depriving the later of its functions, but rather should support it in case
of need and help Gordon eight it's activity with the activities of the rest of
society, always be the view to the common good.” (John Paul II, Centesimus
Annus, n 48)
The participation and engagement of our OJT students with the government
agencies will determine the exercise of their professional responsibility. That
prior the their real profession, they are able to contribute and make proper
decision making in the context of a working setting.
Responsibility should be kept as close as possible to the grassroots. The
people or groups most directly affected by a decision our policy should have
a key decision making role. More encompassing groups should only
intervene to support smaller, more local groups in case of need, and where
this is necessary in order to coordinate their activities with those of other
groups in order to promote the common good. (2009, Cornish, Faith Doing
Justice, The Australian Jesuits)
IV. SOLIDARITY
And lastly, the fourth principle is solidarity.
Human beings are social by nature. We cannot survive without others
and can only grow and achieve or potential in relationship with others.
Our salvation is bound up with that of each other. Solidarity is a firm in
persevering determination to commit oneself to the common good.(2009,
Cornish, Faith Doing Justice, The Australian Jesuits)
As students engage themselves in the working setting, they should have
behaved well by maintaining a humane and peaceful working
atmosphere. We work not only for our own sake, but for the sake of the rest
of the team. Work is a communal activity. Solidarity can only be achieved
through communal participation of everyone in the group or society.
In the words of Pope John Paul II, "There is no true peace without
fairness, truth, justice, in solidarity." (2000, Pop John Paul II, World
Day of Peace Message)
solidarity highlights in a particular way the intrinsic social nature of the
human person, the equality of all in dignity and rights in the home and path
of individuals in people's towards an ever more committed unity. Solidarity
must be seen above all in its value as a moral virtue that determines the
order of institutions. On the basis of this principle the "Structure of Sin" the
dominate relationships between individuals and people must be overcome.
We are one human family, whatever our national, Rachial, ethnic, economic
and ideological differences. We are brothers and sisters keepers, wherever
they maybe. Loving our neighbor has global dimensions and requires us to
eradicate racism and address the extreme poverty and disease plaguing so
much of the world.
In light of the gospels invitation to the peacemakers, our commitment to
solidarity with our neighbors, at home and abroad also demands that we
promote peace and pursue justice in the world marred by terrible violence
and conflict.
In reference to solidarity, a special emphasis must be given to the church
preferential option for the poor. While the common good embraces all, those
who are weak, vulnerable and most in need deserve preferential concern. A
basic moral test for any society is how it treats those who are most
vulnerable. In a society marred by deepening disparities between rich and
poor, sacred scripture gives us the story of the last judgment ( see Mt 25:31-
46) and reminds us that we will be judged by our response to the "least
among us."
This four principles and related things of Catholic social teaching
provide a moral framework that does not easily fit ideologies off right or left,
liberal or conservative, or the platform of any political party. They are not
partisan or sectarian, but reflect fundamental ethical principles that are
common to all people
WEEK 3
Discernment: Making Inspired Choices
In the previous CFED subjects you have taken, you may have observed that
they’ve followed the SEE - DISCERN - ACT method that was introduced by
Joseph Cardinal Cardijn in Europe. It was then recontextualized into the
CONTEXT - INSPIRED WORD OF GOD – CHURCH TEACHING –
MISSIONARY RESPONSE (C-I-C-M) method. The Context introduces you
to a better knowledge of your present situation. The Inspired Word of God
provides a reading from the Sacred Scriptures that is relevant to the topic.
The Church Teaching presents a well-selected excerpt from the riches of the
Catholic Church’s document that supports the Bible text. The Missionary
Response provides you with an activity wherein you apply the lesson in your
actual life situation as a way to evaluate your learning. For this particular
module, the See-Discern-Act and the CICM sequencing will still be followed.
However, it is uniquely contextualized to the Filipino concepts of “SANDIWA-
SAMPUSO-SAMBUHAY.”
Why “Sandiwa-Sampuso-Sambuhay?”
Theophile Verbist, who died barely five years after founding the CICM, did
not create a motto for the Congregation. The creation of CICM motto was
under the Generalate of Fr. Constant Daems (1930-1934). The motto “Cor
unum et anima una,” (One Heart and One Soul) was first included in the coat
of arms of the Congregation on October 5, 1933. The motto was taken from
the Acts of the Apostles: “The whole group of believers was united, heart
and soul” (4:32). This quotation expresses God’s vision for humankind, for
his creation. This means that Jesus came to reveal that God is our Father.
This is the core of the Gospel message. In Jesus, we become God’s children
through the Spirit’s power. Consequently, we are brothers and sisters of the
same family. The CICM chose this missionary motto of brotherhood to be the
source of intense communion, a source of joy and peace. That is why, the
CICM missionaries are challenged to become witnesses and instruments of
universal brotherhood. The CICM Constitutions affirmed, “Religious
missionaries of different races and cultures, we live and work together as
brothers. “One heart and one soul”, we witness to the Father’s will that all
men and women be brothers and sisters in Christ. We are a sign of solidarity
among the particular churches in their universal mission (Art.2).” The CICM
Motto is embedded in the module because they are important for the
students to embody in their daily task. The “sandiwa”, “sampuso”,
“sambuhay” are Filipino reappropriation of the CICM motto. This
institutional course is to be taken by all students across all programs and
regardless of religious faiths and affiliations. The course will enhance your
critical reflection in the workplace. It will also embody in all your activities the
universal values of service, integrity and compassion. Finally, the liturgical
life (religious involvement) as a part of your day-to-day lives. In
accomplishing the given tasks, you will be able to actualize the
Louisian charism to reach out to the least, the last, and the lost.
Biblical Reading:
The Revelation to Samuel (1 Samuel 3: 1-18)
1
During the time young Samuel was minister to the LORD under Eli, the
word of the LORD was scarce and vision infrequent. 2 One day Eli was
asleep in his usual
place. His eyes had lately grown so weak that he couldnot see. 3 The lamp of
God was not yet extinguished, and Samuel was sleeping in the temple of the
LORD where the ark of God was. 4 The LORD called to Samuel, who
answered, “Here I am.” 5 He ran to Eli and said, “Here I am. You called me.”
“I did not call you,” Eli answered. “Go back to sleep.” So he went back to
sleep. 6 Again the LORD called Samuel, who rose and went to Eli. “Here I
am,” he said. “You called me.” But he answered, “I did not call you, my son.
Go back to sleep.” 7 Samuel did not yet recognize the LORD, since the word
of the LORD had not yet been revealed to him. 8 The LORD called Samuel
again, for the third time. Getting up and going to Eli, he said, “Here I am. You
called me.” Then Eli understood that the LORD was calling the youth. 9 So
he said to Samuel, “Go to sleep, and if you are called, reply, ‘Speak, LORD,
for your servant is listening.’” When Samuel went to sleep in his place, 10 the
LORD came and stood there, calling out as before: Samuel, Samuel!
Samuel answered, “Speak, for your servant is listening.” 11 The LORD
The Biblical passage from 1 Samuel 3: 1-21 has been studied from the
perspective of the call. A deeper analysis reveals that an important theme is
discernment. This module focuses on the theme of discernment and the
answer to the divine call. The topic of discernment is a particularly current
theme, especially in your preparation for the On the Job Training (OJT).
When a soul embarks on a genuine process of discernment, it is
always the case that he or she will grow in intimacy with Christ and
mature in faith and love. This is because the goal of discernment is not
making the right decision per se (or avoiding the wrong one) but
growing in knowledge and love of the Trinitarian God and of our self.
As we deepen our knowledge of our Beloved and increase our trust in him,
we become better at knowing his heart and more inclined to choose what he
wants for love of him. Significantly, choosing what Christ wants is not one of
resignation, fear, or obligation. Instead, our choice will be experienced as
one of great joy because as we grow in intimacy with God and our inner
self, we find that what he wants is truly what we want too.
Dealing with the biblical text (1 Samuel 3: 1-2) will highlight the elements that
render Samuel a symbol of discernment. With this symbolic character and an
emphasis on the CICM core values and the universal values of Integrity,
Compassion, and Service, you will be inspired to face the challenges along
the way. This will lead to the realization of a lived spirituality and applying the
same to where you will emerge. Like Samuel, the human being needs to
listen, so you as a student need to listen, discern, and act.
Discernment: Making Inspired Choices
“Just do it.”
Sounds easy, right? On the one hand, there's something to be said for
spontaneity. On the other hand, some of our choices in life require deep
thought, prayer, and consideration, lest we find ourselves facing the
consequences of a poor decision. That's where the art of discernment
comes in. Discernment is a time-honored practice in the Christian tradition.
In essence, discernment is a decision-making process that honors the place
of God's will in our lives. It is an interior search that seeks to align our own
will with the will of God in order to learn what God is calling us to. Every
choice we make, no matter how small, is an opportunity to align ourselves
with God's will.
Here are some tried-and-true pointers adapted from United States
Conference
of Catholic Bishops that can help you discern God's will.
An inherent part of life is the responsibility to make difficult, challenging, and
sometimes even painful decisions. To make important decisions often
requires time, prayer, and discernment. Perhaps today more than ever, we
face a greater multiplicity and complexity of decisions in ordinary day-to-day
living. In the discernment process, we consider the options, balance the
advantages with disadvantages, and carefully examine the consequences.
"How will I know . . . what is good, right, or best? How will I know what God
is calling me to?"
Before the rainbow shown in the sky, perhaps Noah wondered, "How will I
know?" Before John the Baptist sent his disciples from his prison cell to find
Jesus he must have asked, "How will I know?" When Thomas heard from
the disciples that Jesus rose from the dead, he must have struggled with the
question, "How will I know?" As Mary Magdalene gazed into the empty tomb
that first Easter morning, she must have pondered, "How will I know?"
Today, as in Jesus own time, God continues to give signs to help us to
decide, to discern
and to know what the Lord is asking us. In particular there are four general
signs which
are often seen.
Availability and Openness
• Am I open-hearted to whatever God is calling me?
• Am I disposed and free to respond to that call?
Desire
• Do I sense a degree of potential satisfaction, hope, or joy when I consider
religious life?
• If it is God's will, do I trust that it can be fulfilled?
Proper Motivation
• Is my primary motivation of a spiritual nature, such as serving and loving
God and God's people?
• Would I experience adequate happiness and fulfillment?
General Disposition
• Do I have reasonably good health, emotional stability, social ease, and
spiritualcenteredness?
• In a more specific way, there is a rather practical spiritual discernment
process which can be a tool or guide to help us determine what God is
calling us to. This discernment process combines reflection, prayer,
dialogue, and Scripture. One way to prepare for discernment is tomake a
time line of your life story, from your birth to the present day.
Reflect upon the following:
Significant Persons in My Life
• Who have been the people in my life?
• What has my relationship been to them?
• How have they influenced me positively and negatively?
• Who has had the most impact on me?
• Reflect on your experience of family
• What have I learned?
• What do I value?
• What do I want to let go of?
Educational Experience
• Did I like, dislike, favorite memories, activities, friends, significant events,
people?
• What did I learn of life that I want to keep? What gets in the way?
Faith Experience
• What's your earliest recollection of God?
• Who taught you about God?
• Who has had the greatest influence in faith development?
• How was church, faith, God in your family?
• What practices do you do to care for your faith life?
• Where did you learn about these practices?
• Who is God in your life?
• Name your experiences of the Divine in your life.
• How did that feel, what impact did these have?
WEEK 4
Call to Service with Integrity and Compassion
Introduction:
The three missionary values on Service, Compassion and Integrity
determine the character is common to all. Their contribution to the world
became extra-ordinary due to the selfless love and commitment they shared
in their work. Our missionaries, headed by our own CICM founder Rev. Fr.
Theophile Verbist, changed the world as they shared their zealous character
in their sacrifices and commitments in uplifting the livelihood of communities,
especially their spiritual life.
Lesson Proper:
Call to Service with Integrity and Compassion
This module seeks to awaken and re-kindle the Louisian spirit of service with
integrity and compassion in you as you immerse yourselves in your
workplaces.
In a working setting, the value of Compassion, Service and Integrity are
greatly necessary in building a dignified community. OJT students must
possess the following values in order to maintain the spirit of mission in their
missionary endeavor. The question is that: Is compassion still relevant for
society? The answer is YES. Compassion can be best seen in the teachings
of Christ, especially in His healing ministry and parables. One of the great
manifestations of His compassionate heart is his mercy for the
suffering and desperate. Jesus’ teaching of compassion can be seen in the
Gospel of Matthew, Mark, Luke and John.
Call to Service with Integrity and Compassion
This module seeks to awaken and re-kindle the Louisian spirit of service with
integrity and compassion in you as you immerse yourselves in your
workplaces.
On Compassion
The etymology of compassion is Latin, meaning “co-suffering,” thus,
compassion involves capacity for “feeling for another” alleviation from
suffering towards its well-being. The prelix “com” comes from Latin
proposition “cum” means “with”, and “passion” from “ pati” or “passus sum”
– ones who suffer.
Jesus is the face of the Father’s mercy and compassion. He is a God of
mercy and compassion. God chooses to forgive us and wipe away our
sins, not because we have some convenient excuse, not because we
have tried hard to make up for them, but because he is a God of
amazing grace and love.
On the relationship between justice and mercy (MV 20) from the text of
the Papal Bull for the Extraordinary Jubillee Year of Mercy: justice and mercy
are not two contradictory realities, but two dimensions of a single reality that
unfolds progressively until it culminates in the fullness of love. Justice is a
fundamental concept for our civil society, which is meant to be governed by
the rule of law. However, giving forgiveness and mercy is not opposed to
justice but rather expresses God’s way of reaching out to the sinners,
offering them a new chance to look at themselves, be converted and believe.
If God limited himself to only justice, he would cease to be God, and
would instead be like human beings who ask merely that the law be
respected. But mere justice is not enough. Experience shows that an appeal
to justice alone will result in its destruction. This is why God goes beyond
justice with his mercy and forgiveness. Yet this does not mean that
justice should be devalued or rendered superfluous. On the contrary: anyone
who transgresses the law must pay the price. However, this is just the
beginning of conversion, not its end, because one begins to feel the
tenderness and mercy of God. God does not deny justice. He
rather envelopes it and surpasses it with an even greater event in
which we experience love as the foundation of true justice.
The linguistic root of compassion is cum-passio. Passio means “to suffer”
and cum means “with.” Put together, compassion means “to suffer with
(Park, 2018).” However, more than its literal interpretation, compassion talks
about the wider and liberal understanding of the concept. It should be
understood holistically with the following themes:
a) compassion as suffering with, talks about not just the feeling of
sympathy towards those suffering. Rather, it talks about bearing the suffering
with the people implying actions.
b) compassion as resistance, would mean being able to resist injustices
that cause the suffering and discomfort of people.
c) compassion as reconciliation, would mean our oneness with everyone
regardless of their location, race and other classifications. It not choosing
only those who we want to be in compassion with. Since it is a universal
value, it must be applied to anyone by everyone.
d) compassion as forgiveness would mean braking the chain of violence
caused by people’s inability to let go of pride and anger.
e) compassion as peaceful co-existence.
Compassion as peaceful co-existence incorporates a radical inclusion of
the marginalized. Therefore, to be compassionate means to live with the
poor. The poor can be anyone in a disadvantageous, difficult, or any
situation causing pain, discomfort and non-recognition and everyone can be
the poor ones in one way or the other. With the recognition that everyone
can be poor, the more it should encourage everyone to be compassionate to
all but with more emphasis on those who most need it. In the context of the
CICM Missionary ministry, compassion is manifested in their solidarity with
the people with whom they live and work since they are part of the local
church community. They are invited to discover a better understanding of
solidarity which is real communion with the poor, sharing in their living
conditions, and willingness to be evangelized by them too. Solidarity with the
poor also demands that the CICM members reflect on the material means
they use. This must not grow into an instrument of domination. In view of a
good integration and continuity of work, the CICM missionaries should
appreciate local means and fully estimate the contribution of the people for
both their sustenance and their works. Hence, compassion is an important
value for all the Louisian students to emulate.

There are some of the questions we might want to ask ourselves and be
able to realize that we too have our own trials in life. As missionary student,
let us not stop having this emotional state of being compassionate to
anyone. Let us listen to other’s feelings and miseries. Christ wants us to be
an instrument of his mercy as we put love into our hearts in considering
others. So true that He is the message. His whole life is a mission of mercy.
And His entire ministry is summed up as going around “doing good”. That is
why the world looked at Him as a compassionate Lord to all of us. So, let us
be a witness of ourselves in our dealings and treatment with others. And we
are encouraged to respond by spreading Jesus’ act of compassion in the
miseries of others. Let us be moved with pity on the suffering and desperate.
WEEK 5
The three missionary values on Service, Compassion and Integrity
determine the character is common to all.  Their contribution to the world
became extra-ordinary due to the selfless love and commitment they shared
in their work.  Our missionaries, headed by our own CICM founder Rev. Fr.
Theophile Verbist, changed the world as they shared their zealous
character in their sacrifices and commitments in uplifting the livelihood
of communities, especially their spiritual life.
Integrity as a word originates from the Latin adjective integer
and means the state or quality of being complete or whole. In order to
achieve integrity, commitment to sound moral principles is essential and they
act as an antecedent of integrity (Monga, 2016). Another way of saying it,
integrity is about upholding the truth without compartmentalization of it
with respect to the adherence of what is good at all times. Integrity is “the
extent to which our various commitments form a harmonious, intact
whole” (Furrow, 2005). This means that integrity is not just about what we
talk but how our words extend to our deeds.
The source of unity for the CICM springs from a common dedication
to the truth, both in words and in deeds, a common vision of the dignity of
the human person and, the person and message of Christ, which gives the
institution its distinctive character. In the current times where missionary
ethics is compromised and corrupted, there is a need to revitalize or
strengthen the practice of integrity.
Hypocrisy, Dishonesty, Duplicity, and Corruption are the opposites of
God's call! When we carry out these evil traits or do not keep our word, we
are misrepresenting Christ's good name and are defiling Him with our feeble
words and/or excuses. Hypocrisy gives people a false impression of God
and His Church! Insincerity gives people a false impression of who we are
called to be; it nullifies integrity and character!
Integrity is considered the quintessence and application of Character.
It is the demonstration of who we are in Christ and that our faith is real and
backed up with our attitude and word. The absence of integrity is an
indication that we as Christians are perhaps fakes and frauds at worst, and
ineffective and useless at best. It is essential that we pursue integrity and His
transforming work to make His Name real and shown (Rom. 12).
Jesus calls us to integrity, which means we are to be true to our word
as a testimony to our faith in Him. We are not to be worldly with our words or
the veracity of our virtue and character. Everything we do as a child of God
must be in integrity, truthfulness, and honesty, as we are representing Him
who is living in us! Consistent integrity is essential for the person who claims
Christ as Lord of his or her life
So, the question is, are you a person of integrity? When we say
we follow Christ and His Word, do our actions show that we do? If not,
we are being a Pharisee (they are not fair, you see), which is being a
hypocrite. This is reprehensible before our Lord and others around us
because we are misrepresenting Christ and His character! Thus, it is
imperative that when we say we are followers of Christ, our character
and behavior reflect Him and His call to the best of our abilities. If we
are in leadership, this is even more imperative. We demonstrate integrity
when we do what we say and act out what we believe; if not, we are a fraud,
and woe to us for being one!
The Bible calls us to a higher level of excellence than that of others
around us-one of truth, love, honesty, and functionality. This is integrity in
action; it is the implementation of His Ways in the practice of our daily
Christian lives. We are adhering to His rules, morals, and principles (Zech.
8:16-17). This means we, as people of the faith, will place character,
without excuse, ahead of our ambition. Most of all, we will have the
focus to glorify God and not ourselves. In so doing, we will be doing the
right thing all the time with no guilt or fear and nothing to hide. So, we do
what we say we will do from the practice of God's Truth and Character that
He has for us. We must be willing to do this regardless of our comfort,
convenience, challenge, or controversy-without excuses. (In addition, to do
what is contrary to His Word and say we must do it because we said we
would for integrity's sake is also evil). His ways give us meaning, and leading
a righteous life gives us satisfaction.
We become a Christian by the work of the Spirit. But, our maturity
in Christ and how we practice our faith is determined by the choices we
make from the conviction and confidence of our beliefs. We choose to
take the faith He gives and make it more real and effective.
We must also be on guard with people who will do all they can to try
to convince us to give up our integrity and character. There will be appealing
arguments, passionate pleas, peer pressure, rationizations, and ridicule on a
personal level for why we do not need integrity (Job 2:3, 2:9, Prov. 29:10; 1
Cor. 15:33). Do not fret or despair when others come against you (and they
will), when you stand up for truth, or when you keep your word; because of
your integrity, you will be doing the right thing and you will be rewarded (1
Kings 9:4-5, Nehemiah 7:2, Psalm 41:11-12).
So, let us, without regret, lead lives that are worthy. Our call is to do
as we teach, to do as we say, and to act as we teach others to
act. Integrity is of the utmost importance for the Christian (Exodus 8:28-32; 1
Thess. 2: 10-12)! Why? Because God is righteous and just, and wants us to
be our best in this area, too. The reason the Pharisees are equated with
hypocrisy is that they were worshipping not the God of the Jews and
the Law, but a made-up god that suited their own thoughts, schemas,
and pride. They also covered truth and integrity with their hidden
agendas and deceit (Psalm 103:1-14; Matt. 23; 1 Tim. 3:2-7; 1 Pet. 5:10)!
The fuel that will enable us to maintain our integrity is our
understanding of "fullness." This is knowing who we are in Christ, and
what He did for us on the Cross-that we are complete in Him! Then, we can
be better able to comprehend that the Word of God is our authority. All you
do, as a Christian, is a response to what He has first done in you. Couple
that with the application of His Word, and it will instigate the right mark
and practice of our behaviors. This is our integrity.
Integrity is one of the fundamental values that employers seek in the
employees that they hire. It is the hallmark of a person who demonstrates
sound moral and ethical principles at work. Integrity is the foundation on
which coworkers build relationships, trust, and effective interpersonal
relationships. Any definition of integrity will emphasize these factors. A
person who has integrity lives his or her values in relationships with
coworkers, customers, and stakeholders. Honesty and trust are central to
integrity. Acting with honor and truthfulness are also basic tenets in a person
with integrity.  People who demonstrate integrity draw others to them
because they are trustworthy and dependable. They are principled and you
can count on them to behave in honorable ways even when no one is
watching or even knows about their performance (Heathfield, 2018).
Professional Integrity Defined
A professional is one who willingly "adopts" and consistently applies the
knowledge, skills, and values of a chosen profession. Integrity may be the
most appropriate word used to describe the person who willingly and
consistently acts in accordance with social standards or moral values of
society. Professional integrity thus defines the professional who consistently
and willingly practices within the guidelines of the mission of a chosen
profession under the obligation of a Code of Ethics. The following rules and
principles define the concept of Professional Integrity:
1.  A student shall not violate the provisions of the Code of Ethics
prescribed or adopted by the relevant graduate program.
2.  A student shall not lie to or otherwise deceive instructors, peers,
internship supervisors, or clients.
3.  A student shall not show disregard for the well being, safety, or
dignity of clients, peers, or supervisors.
4. A student shall not misuse resources of the university or any agency
for which the student is conducting an internship, clinical
experience, etc.
5. A student shall not misappropriate the work of others or claim it as
his/her own work.
6. A student shall comply with the policies and regulations of the
program and any agency for which the student is conduction an
internship, clinical experience, etc.
Why Does Academic Dishonesty Occur?
Academic dishonesty in the classroom occurs when one or more values of
academic integrity are violated. While some cases of academic dishonesty
are committed intentionally, other cases may be a reflection of something
deeper that a student is experiencing, such as language or cultural
misunderstandings, insufficient or misguided preparation for exams or
papers, a lack of confidence in their ability to learn the subject, or perception
that course policies are unfair (Bernard and Keith-Spiegel, 2002).
Some other reasons why students may commit academic dishonesty
include:
 Cultural or regional differences in what comprises academic
dishonesty
 Misunderstanding directions and/or expectations
 Poor time management, procrastination, or disorganization
 Feeling disconnected from the course, subject, instructor, or
material
 Fear of failure or lack of confidence in one’s ability
 Anxiety, depression, other mental health problems
Understanding some of these common reasons can help instructors
intentionally design their courses and assessments to pre-empt, and
hopefully avoid, instances of academic dishonesty. In his research on
cheating in the college classroom, James Lang argues that “the amount of
cheating that takes place on our campuses may well depend on the
structures of the learning environment” (Lang, 2013a; Lang, 2013b).
Instructors have agency in shaping the classroom learning experience; thus,
instances of academic dishonesty can be mitigated by efforts to design a
supportive, learning-oriented environment (Bertam, 2017 and 2008).
Students demonstrate honesty by:
 following their instructor’s guidelines and expectations for assignments
and tests
 submitting original work and completing individual assessments
independently
Students demonstrate trust by:
 being dependable and reliable in their work, commitments and actions
 following their instructor’s directions and completing work by the set
deadline
Students show respect by:
 consistently and accurately citing the work of others in their assignments
 keeping academic materials and instructor’s intellectual property private
(e.g., class slides, assignments, tests, etc.), and not sharing these
without the instructor’s permission
Students demonstrate fairness by:
 treating others equally without self-interest or prejudice
 following the University’s rules and not trying to gain unfair advantages
in assessments, mid-terms or tests (e.g., copying someone else’s
answers, using their phone to look up information during an exam etc.)
Students demonstrate responsibility by:
 completing their individual and group work to the best of their abilities
and being accountable to themselves, their instructors, their classmates,
and the University
 Seeking help If they are struggling or are not sure of expectations
Students demonstrate courage by:
 being brave and standing up for what is right, even in challenging
situations. If they think someone has committed an academic offense or
is violating a rule - they alert their instructor, Associate Dean, or a staff
member.
These standards govern how future professionals conduct themselves, their
work ethic and their communication practices. Professional integrity is what
gives employees a reason to trust that leaders will place professional
standards over their own self-interests.
According to the study conducted by Guerrero-Dib, Portales, &
Heredia-Escorza (2020), the more severe the students consider an act of
academic dishonesty, the more ethically they behave outside of the
university. Likewise, it is important to establish measures to discourage or
reduce the number of acts of academic misconduct, since the habitual
practice of unethical actions may promote a normalization of these
behaviours, and reduces a student’s interest in practising ethical behaviours
after graduating from college. It is important to disclose a basic assumption,
that a person faces ethical dilemmas first, in an educational environment and
later, in a workplace context. This situation suggests that, since academic
integrity is usually experienced earlier than workplace ethical
behaviour in a person’s life, the former may influence the latter.
 
A workforce comprised of people with integrity is one where you can
trust the staff to perform to the best of their ability. They don't compromise
on their ideals, cut corners, cheat, or lie. They behave according to an
internally consistent code of values. Your ability to maintain professional
integrity in the workplace has a powerful impact on your productivity,
performance and reputation. Behaving with professional integrity takes
practice, strength of character and self-awareness.
WEEK 6
Call to Service with Integrity and Compassion
The three missionary values on Service, Compassion and Integrity
determine the character is common to all.  Their contribution to the world
became extra-ordinary due to the selfless love and commitment they shared
in their work.  Our missionaries, headed by our own CICM founder Rev. Fr.
Theophile Verbist, changed the world as they shared their zealous
character in their sacrifices and commitments in uplifting the livelihood
of communities, especially their spiritual life.
In order to catch the genuine CICM missionary charism (to go to places
where one is most needed) with a pastoral tone (of service to others), there
is a need for “Envisioning a Revitalized Social Engagement.” Being
missionaries and followers of Christ, we have been taught about charity work
through the gospels and various practices like outreaches. It is our
religious duty to serve others whether those people are a part of our
religious community or whether they are from any other type of
community.
On Service
Another missionary value is the Spirit of Service
Service primarily involves performing one's religious duty as a
creature toward God, and fulfilling one's moral responsibility of
meeting the needs of others. To serve God is the primary obligation of
human beings, personally and socially, to be done in acts of worship
and prayer; and in acts of virtue as prescribed by the natural and
revealed laws of God. This corresponds to the first three
commandments of the Decalogue, and is summarized in the precept
to "love the Lord your God with all your heart, with all your soul, and
with all your mind" (Matthew 22:37). To serve others is the secondary
obligation of a person, deriving from the preceding duty and depending
on it. This corresponds to the last seven commandments of God and is
synthesized in the precept "You must love your neighbor as
yourself" (Matthew 22:39).
A quote from Pope Francis on service and charity:
“Love and charity, are service, helping others, serving others.
There are many people who spend their lives in this way, in the
service of others. …When you forget yourself and think of
others, this is love! And with the washing of the feet the Lord
teaches us to be servants, and above all, servants as He was a
servant to us, for every one of us.”
Works of Charity, Justice and Coexistence
The mission to which Christ calls the Church clearly includes works
of charity and justice. Throughout his public ministry, Jesus demonstrated
the degree to which we are to provide service to others in need while
working to change the social conditions that create such needs. The Church
is called both to direct service (works of charity, like providing food,
clothing and shelter) and to address the root causes of social problems
(works of justice, like changing an unjust law or social structure).
Jesus’ own mission was characterized from the beginning by what the
Church has come to call social ministry or outreach and service to others. In
the synagogue, Jesus read from the scroll of the prophet Isaiah:
“The Spirit of the Lord is upon me, because he has anointed me to
bring glad tidings to the poor. He has sent me to proclaim liberty to
captives and recovery of sight to the blind, to let the oppressed go
free, and to proclaim a year acceptable to the Lord.” (Luke 4:16-22)
Jesus continually modeled and mandated such service to others
as a primary requirement for discipleship. Later, the letter of James
reminds the early Christian community that faith without works is dead. (Jas
2:14-17) Already the faithful were in need of encouragement to persist
in lives of service to others as an important part of their Christian call.
In our own time, the U.S. Bishops have issued a clear reminder to the
Church of this essential element of service. In the 1993 statement,
Communities of Salt and Light: Reflections on the Social Ministry of the
Parish, they said:
The central message is simple: our faith is profoundly social.
We cannot be truly Catholic unless we hear and heed the
Church’s call to serve those in need and work for justice and
 peace. We see the parish dimension of social ministry not as an
added burden, but as part of what keeps a parish alive and makes it
truly Catholic. Effective social ministry helps the parish not only do
more, but be more—more of a reflection of the Gospel, more of a
worshipping and evangelizing people, more of a faithful
community.
There can be no fidelity to Christ, his teaching or his Church without
the element of service—both charity and justice—on behalf of
others. By means of collaboration and integration, genuine service
brings together liturgy, formation, outreach and action into a sense of
common mission.
CHOOSING TO SERVE RATHER THAN BE SERVED
The act of service was best modeled by Jesus Christ. Addressing His
followers, Jesus stated, “For even the Son of Man did not come to be
served, but to serve, and to give His life as a ransom for many” (Mark
10:45). He preceded that by saying, “whoever wishes to be first among
you shall be slave of all” (Mark 10:44).
 The recent onslaught of bad news can throw the best of us off
our game. Add to that the challenges occurring in workplaces all around us
every day – stress, conflict, insecurity and even job loss – and it’s easy
to become overwhelmed wondering what, if anything, we can do to make a
difference.
But there are some very real and impactful things we can, and
must, do. As Christians, we have a responsibility to spread hope. And
one of the best ways to do that is by serving others selflessly at work.
The way we approach our work each and every day matters. Think
about it. From the first interaction you have with a coworker (how you say
“good morning” … or don’t), to the emails you write, to the work you produce
for a project, a client, your boss – your output is someone else’s input.
Someone has to process the way you say something to
them, and what you write in each email. Someone has to base decisions
they make on the accuracy of the data you provide. Coworkers have to
decide to what extent they can trust and rely on you, especially when
they need support. Your commitment to getting work done on time impacts
another’s ability to meet a project deadline. And the people you work with
every day are watching how you and others respond to all of the
challenging situations, and gauging how they will respond.
Whether you’re aware of it or not, the way you approach the
challenges at work each day influences the people around you. Are you
serving others at work, or are you more focused on getting your own
needs met?
Unless we’re intentional about serving others, it will always be too
easy to be influenced by the stress and negativity that impacts many
workplaces, and add fuel to an already burning fire of self-centeredness, fear
and negativity. Jesus taught us a different way – he taught us to think of
ourselves less and others more.
Jesus came to serve us – to pay the price for our sins, teach us
how to live and work, and empower us with his Holy Spirit. In John 15,
Jesus tells us exactly how to gain the strength we need for each day, and
make our work and our lives fruitful – abide in him. He tells us very directly
that apart from him, we can do nothing. But when his words remain in us –
when we abide in Jesus, the Word made flesh (John 1:14) – we can ask
whatever we wish and it will be done to bring God glory (John 15:7-8). Jesus
gives us the power and ability to serve others and do our work with
excellence each day.
When Jesus and His disciples entered the upper room, the disciples
looked for a prominent place to sit; Jesus looked for a place to serve. As
they awkwardly waited to be served, Jesus took a towel and basin and
washed their feet (John 13:1-15). We Christians like to refer to ourselves
as servants, but we are seldom content to be treated as servants. We
are tempted to adopt the world’s evaluation of importance. But when we look
to Jesus as our model, we see that it takes a far more noble character to
serve than to be served.
Christians who seek the common good are given this same opportunity
to review their position in life and see if they can offer any support
among their neighbors.
“How much willingness do we have to take action? In this time of
pandemic, where do we place ourselves?
As we restrict our time outside of our homes, we nevertheless find
inspiration in the selfless actions of those continuing to minister to the
physical, mental, and spiritual needs of others. Doctors, nurses, cleaning
crews, food workers, teachers, priests, religious, and many others on the
front lines of this crisis are faithfully doing their duties wherever they are
called.
If Compassion is a verb, and so with Service.  Service is more on
giving assistance to others and a fulfillment of a task to be done.  In
school activities and immersions, students develop the value of service by
volunteering themselves in participating in the CICM’s school activities in
and out of the school.  Aside from their involvement in school’s
activities, they also extend themselves by volunteering in outside’s
activities like serving in their own Churches and being part of gift-
giving to the less fortunate ones, or donating blood as advocates of
saving lives.  Their ministry in the Church is being developed because
CICM school instill in them the value of service inside the campus.  So, as
they relate with other people outside, the value of service is carried
out. Giving emphasis on primary component and core value of USL,
Louisian students strive to manifest Christian Living through SERVICE-
LEARNING-PROGRAM.
What is service-learning?
Service-learning combines service to the community with student
learning in a way that improves both the student and the
community. As they participate in their community service projects,
actively meeting the needs of communities, students develop practical
skills, and a sense of civic responsibility.
Service-learning is a method of teaching through which students
apply their academic skills and knowledge to address real-life needs in their
own communities.
It provides a compelling reason to learn, teaches the skills of
civic participation and develops an ethic of service and civic
responsibility. It increases motivation and retention of academic skills
as specific learning goals are tied to community needs. By solving real
problems and addressing real needs, students learn to apply classroom
learning to a real-world context. At the same time, students provide valuable
services to schools and communities.
Academic service-learning helps us achieve academic goals by
enabling students to make connections between their course work and the
real world as they apply their knowledge and skills to real world situations. It
also helps us achieve citizenship goals as students appreciate the
importance of individual commitments of time and energy to enhance
the quality of life in their own communities.
In addition to academic and citizenship goals, students develop
leadership and interpersonal skills through their participation in service-
learning projects. These experiences will enhance the self-esteem of
students, making them more self-confident.
Service-learning programs offer valuable opportunities for career
exploration and enables them acquire career related experiences as they
complete their course of study.
At a societal level, it is important for people to be involved and
aware of their communities so they can assist each other and be more
conscientious individuals. Creating opportunities for young people
increases their involvement. Finally, it instills the habit of performing a
service for others. Students who engage early on often continue service
work for the rest of their lives.
Service is a ministry.  Our pastoral ministry should be
encouraged because it is the foundation of student’s fulfillment in
doing their pastoral work.  Working has a salvific mission.  It does not
aim for an end, but aims for fulfillment. 
The more time we spend examining what it means to serve others
well, it comes down to allowing our lives to be interrupted. Serving others
means making space for their existence and seeing them as valuable
and worthy to serve and be served, simply because God views them
that way.
When we’re struggling to make sense of how we could ever live out a
life of service to others, I hope we’ll remember the words of Jesus:
“Whoever finds their life will lose it, and whoever loses their life for my
sake will find it.” - Matthew 10:39
Never have we more urgently needed courageous Christians who are
intentional about allowing Christ’s love to shine through them in the field,
academe, marketplace, institutions (and the world) than we do
now. Encourage and support those around you this week by putting in
the extra effort to serve them. It just might make a world of a difference.
 
1. What is Synodality?
 It comes from two Greek words which roughly ‘mean “coming
together” or “travelling together".
 It refers to the process through which synods make decisions.
 It includes gathering the broadest possible range of people, where
they listen to one another, and then reflect together on issues of
utter Importance to the Church of today while being open to what
the Holy Spirit so desires of her.
2. What is a Synod?
 “A synod is not just an event; itis a journey
 A synod is not just a meeting; it is the life of the Church.
 ‘A synod is not just an assembly in view of administration; itis 2
convocation guided by the Spirit {for the challenge of mission.”
St. John Chrysostom aptly said that the “Church and synod are synonymous".
(CBCP Pastoral ‘Message, 17 October 2021) In short, a synod Is the Church's
particular manner of living and doing things.
3. What is the Aim of Synodality?
It aims to refocus the Church to whom she is uniquely meant to be, and to
redirect her steps on how to do her mission of evangelization
This is done through LISTENING in two (2) ways
1. as a community:
“to what the Holy Spirit is saying to the Church”;
“to the Word of God in Scripture and the living Tradition of the Church”; and,
2. as individuals
“to one another, especially to those at the margins, discerning the signs of
the times, and making pastoral decisions that correspond as closely as
possible to God's will” (Vademecum, 1.3)
4, What is the Relevance of Synodality?
By journeying together, the Church of today will be able to learn which
processes can help her—
 to live in “deeper communion”,
 to achieve “fuller participation”,
 and to open herself to the “greater mission” ahead. (cf. Vademecum,
1.2)
5. What is the Theme of this Synod?
For a synodal Church
communion | participation | mission
Communion: By His gracious will, God gathers us together as diverse people
of one faith through the covenant that He offers to His people. The
communion we share finds its deepest roots in the love and unity of the Holy
Trinity.
Participation: A call for the active involvement of all who belong to the
people of God ~ laity, consecrated and ordained — to engage in respectful
listening to and conversation with one another.
Mission: We can never be centered on ourselves. Our mission is to witness to 9. What Should Be Avoided?
the love of God in the midst of the whole human family. The temptation of —

 wanting to lead, instead of being led by God;

6. What is the Synodal Process?  focusing more on ourselves and our immediate concerns than
opening up, looking around us, seeing things from other points of
 The method is LISTENING.
view, and moving out in missionary outreach to the peripheries;
 The goal is DISCERNMENT—an act which is, at the same time,
individual and communal, “We listen to each other, to our faith  only seeing problems, instead of appreciating where the Holy Spirit is
generating life and recognizing how we can let God work more fully in
tradition, and to the signs of the times in order to discern what God is our lives as a community;
saying to all of us." (Vademecum, 22)
 focusing only on structures, locking ourselves within the visible
 And the path to reach discernment is through PARTICIPATION.
confines of the Church;
7. Who can Participate in the Synodal Process?
 losing the focus on the objectives of the synodal process;
 ALLTHE BAPTIZED.
 being in conflict and division;
 However, NO ONE—no matter their religious affiliation—IS
EXCLUDED from sharing his or her perspective and experience, in
 treating the synod as a kind of a parliament
so far as the intention is to help the Church on her journey of seeking
what is good and true.
 listening only to those who are already involved in church activities

10. What is the Flow of the Synodal Process:

8. What Should Be the Attitudes of the Participants?
 DOCILITY to the Holy Spirit;
 OPENNESS to:
 Dialogue (Humility in Listening & Courage in Sharing);

 New Perspectives; and leaving behind Prejudices and Personal

Perceptions;
 Conversion & Change:
 Inclusion and Participation.
 HOPE for a future “that is filled with the Gospel of joy”.
EXPLANATION OF THE FLOWCHART OF THE SYNODAL PROCESS
General Secretariat ~ publishes the Preparatory Document
1 .Diocesan Phase
This listening phase will come from discussions of the different groups and
congregations in the different dioceses from each country.

2.These inputs and feedbacks will be transmitted to the episcopal

conferences and synods of Oriental Churches.

3.Episcopal conferences will compile the inputs and formulate synthesis to

be transmitted to the General Secretariat.

4.These syntheses will then serve as the basis for the First Edition of the
Instrumentum Laboris, which will be published by the General Secretariat of
the Synod of Bishops.

5.This initial Instrumentum Laboris will be the working document for the
seven
continental meetings.

6&7These seven international meetings will then produce seven final

documents
that will serve as the basis for the second Instrumentum Laboris which will
be
used at the Assembly of the Synod of Bishops in October 2023.

8.Bishops and auditors will gather with the Holy Father Pope Francis in the
Assembly of the Synod of Bishops in Rome in October 2023 to speak and
listen to one another on the basis of the synodal process that began at the
local level.