I.

Course Title: THEO 5 CHRISTIAN MORALITY

II. Course Description:

This course will focus on the study of the Christian Moral life. This will emphasize the intrinsic connection
of our moral life and our faith in Jesus Christ as the Moral Norm. He is the way, the Truth, and the Life. This
will be developed by discussing the lived experience of persons who are basically free and relational beings.
This will also discuss human freedom as both the capacity for self-determination and its actual exercise; and
conscience which applies the objective moral norms to particular moral actions. This course will also discuss
the Formation of conscience which based on the Christian Moral Norms. This will delve into the concrete moral
acts and the mystery of sin and it will include with man’s constant search for conversion.

III. Course Content:

A. Module 1
Lesson 1: Foundations: Catechism of the Catholic Church
1.1 Who is the Filipino Catholic?
1.2 God’s call: Revelation
1.3 Our Response: We believe
1.4 Our unbelief

Lesson 2: Fundamentals of Christian Morality

2.1 Aspect of Morality

2.2 The Nature and meaning of Freedom

Freedom and Obligation
2.3 The Human conduct as object of Morality
2.4 Conscience and its Formation

B. MODULE 2
Lesson 3. The Mystery of Wickedness: SIN
3.1 Definition of Sin
3.2 Dimension and Structures
3.3 Degrees of sin
3.4 Seven Capital Sins
1.5 Confession of Sin
1.6 Definition of Grace and kinds of Grace

C. MODULE 3
Lesson 4. Introduction to Ten Commandments: Moral Norms/law
4.1 Elements of the standard of Law/Norm according to St. Thomas Aquinas
4.2 Classification of Law
4.3 Characteristics of Moral Norms
4.4 Functions of Moral law and Law of the Scriptures
4.5 Law in the Church

D. MODULE 4
Lesson 5: The Ten Commandments in the Catholic Tradition
5.1 The Ten Commandments in the Filipino
5.2 The Ten Commandments in the Scriptures
5.3 The Ten Commandments in the Early Church
5.4 Foundations of Christian Morality: The Ten Commandments
Lesson 6: Foundations of Christian Morality:
6.1 The Eight Beatitudes
IV. Course Subject Outcome
At the end of the course, the students will be able to:
1. Understand the Doctrinal basis of the Christian moral life: its challenges and demands.
2. Appreciate prayer and worship in their growth as moral persons called to constant renewal and
conversion in Christ.
 3. become a person living out of faith option as grounded in the Sacred Scripture and in the Tradition of
the Church, in the realization of their freedom as governed by conscience in their moral decision

Time Frame Topics

A. Module 2
Lesson 3. The Mystery of Wickedness: SIN
3.1 Definition of Sin
3.2 Dimension and Structures
Week 4-6 3.3 Degrees of sin
3.4 Seven Capital Sins
3.5 Confession of Sin
3.6 Definition of Grace and kinds of Grace

MODULE 2
LESSON 3: The Mystery of Wickedness: SIN

DESIRE LEARNING OUTCOME:

At the end of the Unit 1, the student must have discussed/learned the:
1. The “concept of sin” and its destructive consequences.
2. The different view of wickedness as found in the Old Testament, in the teachings of
Jesus from the Gospels, and the Epistles of St. Paul.
3. The factors which motivate people to commit sin.
4. The deepening of one’s desire in overcoming new temptations by breaking away from
the occasions of sin.
5. To trust in God’s merciful love by praying for the guidance of the Holy Spirit to
overcome their weakness and have the strength to avoid sin.

Overview:
THE MYSTERY OF SIN reveals itself as often as man forgets divine love. Personal experience tells us
—ahead of revelation-about our impotence to accomplish the good to which we aspire and are called, according
to God's plan. Man is free; thus, he can sin. But by committing sin, he places himself in a situation of
helplessness from which he cannot escape unless Christ—the Redeemer—frees him. The need of redemption is
a universal experience.

False Ideas of Sin

Nonbelievers are aware of most of the phenomena that Christians regard as sin. The evidence for sin can hardly
be denied. But some do not believe in free choice; they deny that there is such a thing as self-determination. So they
offer deterministic accounts of moral evil, in an attempt to argue that sin is not moral evil.
Some treat sin as a kind of immaturity (“We are not well adjusted," they say), or as a sickness (“We cannot
control our abnormally strong drives”), or as an imperfect stage in the evolutionary process (“We are not so far
removed from our subhuman ancestors”), or as ignorance ("We need more education about the consequences of
our behavior"). Some others (Nietzsche and Heidegger, for instance) see immorality as a lack of creativity ("We
are stodgy"). All these ways of interpreting sin assume that people cannot choose freely."

A. Notion of Sin
In order to understand what sin is, one must first recognize the profound relation of man to God. It is
only in this relationship that the evil of sin is revealed in its true identity as humanity's rejection of God and
opposition to him, which weighs heavy on human life and history. Only the light of divine revelation clarifies the
reality of sin, particularly the sin committed at mankind's origin: the original sin. Only in the knowledge of God's
plan for man can we grasp that sin is an abuse of the freedom that God gives to created persons so that they
might be capable of loving him and loving one another. Thus, Sacred Scripture describes sin as an abuse of free
choice.
For example:
Do not say, "Because of the Lord I left the right way"; for he will not do what he hates.
Do not say, "It was he who led me astray": for he has no need of a sinful man.
 If you will, you can keep the commandments, and to act faithfully is a matter of your own
choice.
-(Sir 15:11-12, 15)

Sins are wrong choices; thus, Sacred Scripture adds that sin is primarily in the heart, not in external
behavior: "What comes out of a man is what defiles a man.... All these evil things come from within, and they
defile a man” (Mk 7:20, 23).
To sin is to do something that one knows one ought not to do, and to do it willingly. It follows that sin is
not irrational or compulsive. In order to do anything willingly, one must have an attractive good in view,
something that one cares about and deems worth pursuing. A sin is thus an act directed to some real or
apparent good. Yet, the sinner's will is not in line with integral human fulfillment—that is, fulfillment in respect
to all the goods in an ideal human community. Instead, the sinner settles for some more limited good; he makes
do with what is less, and that is not fully reasonable.
Sin lies in choosing something humanly good in a way that is detrimental to other goods or other
persons, instead of in a way that is open to one's integral human fulfillment. Feelings, not reasons, lead a person
to sinfully prefer this good or that, to his real good or ours. Instead of choosing in accord with his knowledge and
truth, he chooses against them. He violates conscience. Violation of conscience opens a gap --a lack of
correspondence between choice and the moral truth that is presented by conscience.
It is primarily this privation that is sin's evil. The privation lies in the lack of agreement between the
sinner's awareness of moral truth and his choice. It is the absence of something that ought to be present. Since
the privation is evil, the choice is likewise mutilated and evil.
Because sin is privation, it cannot be overcome by an act of destruction, nor by ignoring it or wishing it
away. It can be overcome only by God's act of re-creation. God must bring something into being-new hearts in
those who were sinners and new life in those who were spiritually dead. This is not work that we can do. Yet
God makes us cooperators in this work by allowing us to help prepare the ground for it and follow up on it.
Faith is a commitment to cooperate with God in redeeming us. God involves us in our redemption,
because he is trying to foster a personal relationship with us, a two-sided relationship that is real communion.
That is why he made us free and why he does not simply wipe out our sin without repentance on our part. If our
freedom was not engaged, we would be mere objects.

St. Augustine provides two definitions of sin.

a. Voluntary Act: The first is that sin is a voluntary act contrary to the law of God. Sin implies an
infraction of the order that was established by God. This infraction harms the sinner first of all, and
also harms others. By freely choosing (willing) what one knows to be contrary to God's loving plan,
the person gives to himself the identity of one opposed to this plan, i.e., that of a sinner.
b. Turning away from God and veering toward a creature: The second definition of sin is that it is a
“turning away from God and veering toward a creature.” Sin implies (at least indirectly) a voluntary
separation from God (aversio a Deo), which can be considered as its formal element, and a
disorderly conversion to creatures (conversio ad creaturas), which would be the material element. In
the case of mortal sin, the first element is punished in hell with the pain of loss, which is the
compulsory continuation of that separation, while the second is punished with the pain of sense.

B. Sin: An offense against God

One can sin against other people, but every sin is also against God
“against thee, thee only, have I sinned, and done that which is evil in thy sight” (Ps 51:4). Even so,
sinners do not harm God. They harm themselves and they are fools to do so. “The fear of the Lord is the
beginning of Knowledge; fools despise wisdom and instruction” (Prov 1:7).
God offers us a covenant of salvation, for our good, and for the sake of our human well-being.
Thus, sin offends God because, by committing sin, man rejects this salvation and destroys himself.
When we do moral evil, we act against God’s good plan for us. In that sense, sin is contrary to his
wisdom, his love, and his will.
Sin is also a fault against reason, truth, and right conscience. It is a lack of true love of God and
love for our neighbor resulting from a perverse attachment to some goods. (CCC, 1849-1850)

C. CONCEPT OF SIN IN SACRED SCRIPTURE

a. OLD TESTAMENT

Sin is often looked upon as a transgression of God’s law and will.

The sin of Adam and Eve is not only the “original” but also the typical infidelity of humankind.
Sin is the rupture of the covenant bond, the violation of the spousal relationship.
It is a negative response to God’s call.
 It leads to “death,” both spiritual and physical.

The OT presents three basic notions of sin (CFC #766):

1. Missing the mark- focuses on the offenses inflicted on another by failing to meet one’s covenant
obligations. Since the first law of the Covenant of God is worship Yahweh, idolatry is its clearest expression.
“The worship of infamous idols is the reason and source and extremity of all evil acts. (Cf. Wisdom 14:17)
2. Depravity and perversity- refers to the defect of character or disorder that weighs the sinners down.
“For my iniquities… are like a heavy burden, beyond my strength “(Ps. 38:5)
3. Rebellion and transgression- picture sin as a conscious choice which destroys positive relationship.
“See what rebellious Israel has done. She has played the harlot.” (Jer. 3:6)

b. NEW TESTAMENT
Sin is considered as ungrateful desertion of the Lord. (Lk. 15:11-32)
The sinner lives in enmity against God; therefore, sinners are excluded from the Kingdom of God. (1
Cor. 6:9; Gal. 5:21)
The “capital” sin is the refusal to recognize the power of God in Christ and to confess Him as the
Messiah. (Jn. 8:24)

D. DIMENSIONS OF SIN
a. PERSONAL Sin: that destroys one’s inner wholeness. Is an offense against God that is
committed by the deliberate will of the individual.
b. SOCIAL Sin that affects and causes harm to one’s neighbor.
c. RELIGIOUS DIMENSION Sin that rejects and Ignores the structure established by God
Rejection of God.

E. DEGREES OF SIN
a. MORTAL: Derived from the Latin “mors” meaning death A morally wrong decision which is
so intensive that it gives a wrong orientation to man’s life. A sin which causes a total break in
our relationship with God. Is the act through which the soul gives itself to creatures to the point
of separating completely from its objective last end (God). Man separates himself from God, his
ultimate happiness, preferring an inferior good. The offense that is made to God is grave, the
inclination toward the creatures is gravely culpable, and the harm caused to the social order and
to oneself is also grave. The consequences are likewise grave: the sinner deserves eternal
damnation. Mortal sin destroys charity, a vital principle in us. It needs a new initiative of God’s
compassion and a conversion of the heart; this is normally done within the Sacrament of
Reconciliation. (cf. CCC, 1854-1861)
“God created us without us; but He did not will to save us without us “ St. Augustine (Sermo 169,11,13.)
To receive His Mercy, we must admit our faults.

Three Conditions for Mortal Sin (CCC 1858-59)

1. There is full knowledge or full awareness of the wrong choice
The agent must be fully aware of both the act and its seriously sinful nature. If the ignorance or actual
inadvertence is voluntary in its cause, and therefore culpable (because of negligence, a passion willingly
followed, or a sinful habit that is not recanted), it does not excuse from mortal sin. A confused advertence is
enough for the sin to be mortal; that is, there is no need to clearly foresee all the implications or evil
consequences of the act.

2. Gravity or seriousness of the matter

If the matter is not serious, there is no radical separation from God as last end. For some sins, the matter is
always light in itself. For other sins, the matter is serious, but can become light when it is small (for example,
the theft of a small amount). For other sins, like lust or blasphemy, the matter is always serious. These sins can
be venial only when one of the two conditions is not present. The Church declares some kinds of acts grave
matter; we learn to discern what acts are at odds with faith by listening to the Church.
3. There is full consent of the free will that presupposes the actual doing of the wrong option.
Consist exists whenever there is full knowledge and advertence , and one is not subject to violence.
b. VENIAL: From the Latin “venia” meaning favor or pardon. A sin that causes a weakening or a
strain in our relationship with God.
The existence of venial sins is attested in Sacred Scripture (cf. Mt. 23:24; Lk. 6:41; Jas
3:2: 1 Jn. 1:8). The Magisterium of the Church has often referred to venial sin as well.
 Venial Sin is essentially a disorder that does not bring man to a total separation from the objective last
end. (Cf. CCC, 1862-1863). It is thus so different from mortal sin that the term sin can be applied to both
only in an analogical way. A mortal sin is not a big venial sin; neither can many venial sin add up to a
mortal sin.

An action that would be a venial sin in itself can become mortal in the following cases:
 One thinks that it is a mortal sin and still does it, as we saw when we explained the erroneous
conscience.
 A seriously evil purpose is sought.
 There is a repetition of venial sins whose matter accumulates (such as when one commits many
small thefts, the total amount stolen becomes serious and the sin becomes mortal).
 There is formal contempt.
 It is foreseen that serious harm will arise from the venial sin.

An action that would be a mortal sin itself can become venial in the following cases:
The agent acts with an inculpable erroneous conscience.
 The matter is light in itself (like a lie to avoid embarrassment in a trivial situation).
 The matter is light because of its quantity (like a small theft).
 The act is not perfectly human (either full consent or advertence is lacking).

F. DIVISION OF SIN
a. INTERNAL SINS: Internal sins occur in the mind. They are found in thought and desire.
1. Kinds of Internal Sins
1) mental complacency in sinful imaginations;
2) sinful joy in an evil deed;
3) evil desire;
4) Evil Desire 5) prejudice or bias

2. MENTAL COMPLACENCY IN SINFUL IMAGINATIONS: Takes pleasure in sinful

thoughts or desires without the intention of bringing these into act.
1. SINFUL JOY: takes pleasure in an evil deed done to another.
2. SINFUL REGRET: Disappointment in not having performed an evil deed.
3. EVIL DESIRE: The desire or resolution to perform a sinful action
4. PREJUDICE OR BIAS: preconceived judgment or opinion that causes injury to
another person’s rights.

b. SINS OF OMISSION AND COMMISSION

1. SIN OF OMISSION -The failure to perform an obligatory act.
2. SIN OF COMMISSION - The performance of a forbidden act

c. CAPITAL SINS
They are called capital not because they are always necessarily grave, but because they
easily become vices and sources of many other sins. Listed by Gregory the Great (604)

“A capital vice is that which has an exceedingly desirable end so that in his desire for it a
man goes on to the commission of many sins all of which are said to originate in that
vice as their chief source.” St. Thomas Aquinas

1. PRIDE OR VAINGLORY: Inordinate desire of honor and distinction and

independence. It is opposed to the virtue of humility.

2. AVARICE OR GREED: The inordinate pursuit of material goods desiring what

belongs to others, leading to dishonesty, stealing, and injustice. It is contrary to the
virtues of liberality, equity and charity. There is avarice when the person covets to have
more possessions for dishonest purposes or using unlawful means, has an excessive
worry to conserve riches, or becomes stingy.
3. Greed: Produces the ensuing vices: hardness of heart; disordered anxiety; and use of
violence, fraud, and deceit.
The remedies for greed are:
Detachment from earthly goods.
Generosity
Temperance
Love for poverty acquired by meditating on Jesus’ poverty.
Considering ourselves the administrators of the goods that God gives us.

4. ENVY: Is discontent over the good of one’s neighbor, which is considered detrimental
to one’s own person. It is opposed to brotherliness and Magnanimity.
Envy is sadness on account of the goods possessed by another, which are regarded
as harmful since they diminish one’s own excellence or glory. It is opposed to Charity.
The ensuing vices are hatred, slander, detraction, gossiping, reluctance to praise
someone when it is due, material discrimination (for instance, in granting a position),
and sadness.
The remedies for envy are:
Fraternal charity
Humility
Consideration of the evils that result from envy.

5. LUST: The inordinate craving for sexual gratification. Opposed to the virtue of
chastity. God has linked in human persons the use of sex and transmission of life in
matrimony.
There, man and woman cooperate with the creative love of God in bringing new
life to the world. Inordinate use of sex results in loss of the capacity to love.
Lust is a mortal sin that admits of no slight matter. The vices that follow lust are
mental blindness, precipitance (acting too rashly), inconstancy, too much attachment to
present life and fear of the future, and hatred of GOD.

The remedies for lust:

Humble and frequent prayer (having a life of piety)
Frequent reception of the sacrament
Sincerity in Confession and spiritual direction.
Devotion to our Lady
Living well the details of temperance and modesty
Being busy, and working with the right intention
Avoiding occasions of sin.
Fighting with humility and promptness at the moment of temptation
Not being scandalized at seeing one’s own miseries.

6. GLUTTONY: Excessive enjoyment of food and drink as opposed to temperance and

Sobriety. It usually a venial sin, but may become mortal if the person places himself in
grave corporal danger.
The ensuing vices are; laziness, mental dullness, excessive talking, and
uncleanliness of every kind.

The remedies for gluttony are:

Practicing mortification in eating and drinking (temperance),
Presence of God
Concern for the others
Avoiding the occasion of sin

7. ANGER: the intemperate outburst of dislike with the inordinate desire for another’s
punishment. Opposed to patience and Meekness. Anger is that lack of moderation in
rejecting things we consider bad that moves us to the inordinate desire for revenge.

The ensuing vices are;

Revenge, malicious thoughts, and indignation, abusive speech and quarrels, and
even blasphemy,
 The remedies for anger are:
Patience, especially consideration our Lord’s example,
Having the right intention
Charity.

8. SLOTH: Laziness in wider sense.

In a narrow sense, it means religious spiritual sloth, a turning away from spiritual
things because of the effort which they require. Opposed to piety and love of God. Sloth (also called Acedia) is
sadness or sorrow in the face of the effort that is needed to do good.
As a consequence of this sin, man tends to evade the demands of work and his
duties toward men and God. It is called “tepidity or lukewarmness” when referred to the effort needed in the
ascetical struggle.
Sloth consists in the lack of interest for doing good and regret for having received
spiritual gifts ( faith, or vocation) because of the effort they entail. In a broader and less accurate sense, sloth
can be, and is at times, identified with laziness or procrastination
The Ensuing vices are:
Tepidity, negligence in the fulfillment of one’s duties, faint-heartedness
when facing a good that is difficult to obtain (like the servant who buried the talent)Mt.25: 18ff), despair of
salvation, and seeking unlawful compensations.
The remedies against tepidity are:
Intensifying the love of God, and of our Lady,
A joyful struggle to practice all virtues,
Meditation on man’s eternal reward.

The remedies against laziness are;

Diligence and industriousness (living well the demand of one’s work and practicing good deeds),
Mortification (taking care of the little things and setting the last stones).

G. SOURCES OF SIN
1. TEMPTATION: The incitement acting upon a person to do evil. It is the attraction by
a good which in the larger context constitutes evil.
2. SEDUCTION: The deliberate effort to lead others to sin. Presupposes that the seduced
person is led to an action which stands in contradiction to her original personal
intention in mind.

H. IMPACT OF A SINFULLY DISTORTED WORLD

Man is often turned away from doing good and urged to evil
by the social environment in which he lives
and in which he is immersed since the day of his birth

“The sin of the century is the loss of the sense of sin” Pius XII

Certain Trends That Contribute to the

Decline of this Basic Sense of Sin (CFC 765) from seeing sin everywhere to not recognizing it
anywhere from stressing the fear of hell to preaching a love of God that excludes any punishment due to
sin.

Cooperation - Responsibility for the Sins Committed by Others (CCC1868)

by participating directly and voluntarily in them;

by ordering, advising, praising, or approving them;
by not disclosing or not hindering them when we have an obligation to do so;
by protecting evil-doers

I. EFFECTS OF SIN
IT WOUNDS THE NATURE OF MAN

IT INJURES HUMAN SOLIDARITY

 MAN IS DEPRIVED OF THE GLORY OF IMAGE OF GOD

J. SIN IN THE CONTEXT OF THE FILIPINO CULTURE

“PAGKAKAMALI”
A wrongdoing
“PAGKUKULANG”
Failure or deficiency
“PAGKASIRA”
Damage

THE GOOD NEWS

Just as through the disobedience of the one man the many were made sinners, so also through the obedience of
the one man the many will be made righteous.
God demonstrates his own love for us in this: While we were still sinners, Christ died for us.” Rom 5: 19, 8

Evaluations/Assessment:
Exercise no. 1. Essay: Kindly copy and answer the following questions or statements. The answer should be in
English and in Paragraph form. Write legibly and clear. (20 points each)

1. What is your personal concept of sin? Provide at least one specific example.
2. How does sin affects your personal growth as human being
(Minimum of five sentences each) And most especially to your;
a. family
b. friends or acquaintances
c. community or society
3. Kindly differentiate Mortal sin and Venial sin. Contrast them using examples that had happened in your
community. At least give example to each items. Make it in Paragraph form

Exercise no. 2. Reflection

Gospel Reflections: Kindly find some verses or gospel that speaks solely about Sin. Make a reflection paper.
Write your chosen verse, together with your chosen title at the upper left of your paper. The reflection paper
should at least express in 300 words. (50 points)

Note: Write you answers in the Assessments and Reflections in separate papers and submit it on or
before November 19, 2021. Please, compile and staple all the worksheets with your name and
designated course in a brown envelop.
Reflection/Essay Paper Rubric (for Exercises 1 and 2)
Criteria Exemplar (4) Satisfactory (3) Developing (2) Beginning (1)

Response demonstrates an Response demonstrates a Response demonstrates Response demonstrates a

in-depth reflection on, and
personalization of, the
theories, concepts, and/or
Depth of strategies presented in the
Reflection course materials to date.
Viewpoints and
interpretations are
insightful and well
supported. Clear, detailed
examples are provided, as
applicable.
Writing is clear, concise,
and well organized with
general reflection on, and
personalization of, the
theories, concepts, and/or
strategies presented in the
course materials to date.
Viewpoints and
interpretations are
supported. Appropriate
examples are provided, as
applicable.
Writing is mostly clear,
concise, and well organized
a minimal reflection on, lack of reflection on, or
and personalization of, personalization of, the
the theories, concepts, theories, concepts, and/or
and/or strategies strategies presented in the
presented in the course course materials to date.
materials to date. Viewpoints and
Viewpoints and interpretations are
interpretations are missing, inappropriate,
unsupported or and/or unsupported.
supported with flawed Examples, when
arguments. Examples, applicable, are not
when applicable, are not provided.
provided or are
irrelevant to the
assignment.
Writing is unclear Writing is unclear and
and/or disorganized. disorganized. Thoughts
 excellent with good Thoughts are not ramble and make little
sentence/paragraph sentence/paragraph expressed in a logical sense. There are
construction. Thoughts are construction. Thoughts are manner. There are more numerous spelling,
expressed in a coherent expressed in a coherent and than five spelling, grammar, or syntax errors
Structure and logical manner. There logical manner. There are no grammar, or syntax throughout the response.
are no more than three more than five spelling, errors per page of
spelling, grammar, or grammar, or syntax errors writing.
syntax errors per page of per page of writing.
writing.

Response shows strong Response shows evidence of Response shows little Response shows no
evidence of synthesis of synthesis of ideas presented evidence of synthesis of evidence of synthesis of
ideas presented and and insights gained ideas presented and ideas presented and
insights gained throughout throughout the entire course. insights gained insights gained
Evidence and the entire course. The The implications of these throughout the entire throughout the entire
Practice implications of these insights for the respondent's course. Few course. No implications
insights for the overall teaching practice are implications of these for the respondent's
respondent's overall presented, as applicable. insights for the overall teaching practice
teaching practice are respondent's overall are presented, as
thoroughly detailed, as teaching practice are applicable.
applicable. presented, as applicable.

Kabankalan Catholic College

Kabankalan City, Philippines

Department of Arts & Sciences

 Community Engagement Program

I. AMPO (Avenue for Meaningful Prayer Online), An Online Community Prayer

a. Goals
i. To educate and evangelize the community about discernment and prayer
ii. To assist and accommodate the youth in their quest for meaning and sanctity
iii. To participate and propel the lives of the youth towards Christ

b. Objectives
i. Minister and mentor the youth in the ordinariness and extraordinariness of life
ii. Witness and wander with the youth the “will of God” as it unfolds
iii. Catechize and care for the youth based o n their needs, experiences, & insights

c. Description. This is an activity that provides an online space for pray-ers to come together and say their
prayers and reflections about their present cares and concerns in life.

d. Stakeholders. The efforts and efficacy of this endeavor will be made possible by the collaboration of the
following agencies: (a) Kabankalan Catholic College, (b) the Diocese of Kabankalan, and (c) Little Way College
Seminary. College seminarians of the Diocese (i.e. students of KCC) will lead the online community prayer
activities. The staff of the RAO and the Extension Office will take charge of the registration and appointment
completion of participants. The religious education and theology teachers will promotion the activity by
sending participants.
e. Activities
i. Preparation
1. AB Philosophy students will be trained in facilitating an online community prayer session by
the DAS Faculty.
2. AB Philosophy students will be grouped and facilities 3 practice sessions before launching
the program and accommodating the first set of participants.
3. Tech-support shall be a combination of DAS and BITE students and faculty. They will be the
registration and promotions in-charge of the program. They will also serve as the moderator
during actual sessions.
ii. Implementation
1. Active social media and diocesan school announcements about the program will be
launched by the stakeholders at an opportune time. Regular and regulated promotion about
the services shall be facilitated first among the students of KCC, the later among students of
the other diocesan schools.
2. AB Philosophy students will be grouped accordingly and host 10 youth who will participate
in the AMPO session. There will be one session in the morning and one in the afternoon that
will happen once a week.
3. AMPO session will allow the group to talk about their experience of faith, education, and
family life in the context of the pandemic. The activity shall be concluded by the individual
prayers delivered by each of the participants.
iii. Evaluation
1. All the participants will be required to comply with the online evaluation sheet, prior to
receiving their e-certificates of participation.
2. All facilitators will also have a short meet allows them to record and report their strength
points and improvement points by complying the facilitators evaluation form.
f. Operational Scheme
i. Promotion and Advertisement
1. The program shall be launched.
2. Regular and regulated online and parochial based advertisements shall be done for the
whole year, but with due consideration to the target participants. The CMO personnel of the
target schools and the Diocesan Commission on Youth representative shall coordinate for
the promotion and identification of participants.
ii. Coordination and Scheduling
1. The tech team shall receive the Google FIAT (Forms of Inquiry & Application that is Timely)
and set an appointment based on the schedule of preferred by the discerner.
2. The tech team shall secure confidentiality and selection of session members and schedule.
3. Activities
a. 1st Semester, Online Rosary (Every Wednesday, 3 PM)
b. 2nd Semester, AMPO Session (2nd and 4th Wednesdays, 2-3 PM)
iii. AMPO Session
 1. The facilitating group, the tech team, and the 10 participants shall log at least 20 minutes
before the time schedule.
2. Each of the participants shall share their experiences during this pandemic, especially
related to their family, education, and faith experiences.
3. The session shall be concluded by prayers delivered by each of the participants.

Prepared by Reviewed by

JOMAR O. AGUS, MAT LIONELL O. SOLAYO, JR.

College Department, Community Engagement Program Theology Instructor

Noted by

JOSE LEONARDO L. DEGILLO, PhD, RGC

Chair, Department of Arts and Sciences