MODULE 1: Sensitivity to the Beautiful as Ethical goodness and aesthetic charm are
Filipino Moral Sensibility. combined.
I. Ganda as an understanding of moral goodness
Ganda encompassing everything that is to be
pursued. According to de Mesa and Cacho (2012),
“ang maganda,” for the Filipino, is associated
with mabuti (good), maayos (order),
and totoo/walang daya (truth/guilelessness).
Although, ganda is commonly used as an expression
of our aesthetic judgment, we also apply it as our
expression of positive ethical judgments. “Ang
maganda” characterizes moral actions while the
opposite which is “di maganda o ang
pangit” denotes immoral actions.
A. Ethical Concept of Ganda
1. Mabuti: Purity of intention
Maganda ang mabuti (beauty in goodness).
According to Jocano (2001) buti is the desire of what
is good. Hence, we may say maganda ang mabuti.
But mabuti alone is not sufficient to be
considered maganda.
2. Maayos: Appropriateness of action.
Maganda ang maayos (beauty in orderliness). PCP II
(1991) declares that at the core of humanity is the
inclination for order. Gusto natin ang maayos at ayaw
naman natin ang magulo! But there are instances in
our lives where we find ourselves contradictory like
St Paul, we do not do what we want and do what we
hate (Romans 7:15).
3. Totoo: Sincerity and consistency of intention and
action.
Maganda ang totoo/walang daya (beauty in
truth/guilelessness). In Greek, truth
is “aletheia” which means the state of not being
hidden or the state of being evident. Therefore, truth
reveals the actual state of something; it is real,
genuine, and natural and lacks deceit, pretense, or
disguise.
Hence, Kagandahang loób is a winsome goodness,
ang kabutihang nakabibighani o nakakaakit.
That is why Kagandahang-loob is pure positivity that
captives and wins people over
B. Characteristics of Kagandahang loób:
Kagandahang loób is an eminently relational
concept. It is activates in our relationships with
others (kapwa).
Kagandahang loób is authentic if it arises from the
personal initiative of one acting. It is streams from
within (bukal sa loób) and not forced (pilit). Hence, it
is a voluntary act (kusa) and not manipulated
(minanipula).
Kagandahang loób is directed towards the well-
being or welfare of the other. It is others-centered
and works for common good (para sa kapakanan o
ikalalago ng kapwa).
Kagandahang loób is not self-seeking and does not
look for a “return of the favor.” It is selfless
(mapagbigay) and free from greed (kasakiman).It is
focused on what welfare it can offer for others and
not from what it can gain from them.
Kagandahang loób tends to an “excessive”
manifestation of goodness and generosity. It is does
not stop working for the welfare of others. Whether
being recognized or not it continue to pursue
common good because it is genuine (dalisay).
Kagandahang loób is discerned and proven through
experiences over a period of time. It is a gradual
process of self-purification which is tested and
strengthened by time.
I. Pagsasaloob sa kagandahang-loób: Embracing
moral goodness
According to Alejo (1990) “ang pagsasaloób ay
katapatan sa katotohanan na tumatalab at umaabot
ang tindi sa iba.” He used movie/theater acting skills
as an example to elaborate further. He said that
excellent actors are those who are able to feel the
character (madama ang katauhan) they portray.
Although, in movie/theater industry pagsasaloób is a
“mere” acting (palabas lang); in real life
pagsasaloób is a faithful acting which involves the
totality of a person. Acting in reel and real life may not
always share the same intention but definitely share
the same skills of acting. Therefore, Pagsasaloób sa
kagandahang loób implies that there is maganda
(gracious goodness) in everyone (Gen. 1:27). We just
need to look within; have a thorough knowledge
(kaalaman) and understanding (pang-unawa) of the
loób (self).
Several Filipino scholars (Alejo, 1990; Mercado,
1994; de Castro, 1999; Reyes, 2015; & de Leon, 2018)
mentioned that Loób is literally translated
inside/interior which is use to describe the physical
objects like a pot, base or house. But in the Filipino
concept, it also refers to a person’s holistic and
relational will.
A. Structure of the loób according to Alejo
Abot-malay (ambit of conscoiusness) (Lawak): It is
the extent of person’s consciousness (kamalayan)
which pertains to perception, memory, imagination
and foresight.
the structure of the loób where meaning-making is
found and continously evolving through active
interaction vis a vis the self (malay-sarili), others
(malay-kapwa), cosmos (malay-daigdig), and God
(malay-Maykapal).
empowers a person to be observant and responsive
to the needs of his/her surroundings.
Abot-dama (ambit of feelings) (Lalim): It refers to the
realm of feelings that intensify and impact abot-
kamalayan (consciousness).
It is not a mere feeling, it is a conscious feeling. It
realized in pagsasaloób (internalization),
pakikiramay at malasakit (solidarity), pagkasangkot
sa bagay (cosmic care), at pangingilabot sa Diyos o
May loób sa Diyos (religious experience).
Abot-kaya (ambit of strength) (Laman): this
comprises pagbubuo ng loob and pangangatawan.
Pagbubuo ng loób involves the process of deliberate
assessment concerning the unity of abot-malay
(consciousness) and abot-dama (feelings). The
balance and harmony between the two is the point of
departure in performing an act.
III. Pangangatawan ng kagandahang loób:
Commitment to be moral.
Pangangatawan is literally translated as
embodiment. Because it is the tangible
representation or expression of something invisible.
When attached to the kagandahang loób ng Dios
(God’s gracious goodness), “pangangatawan is
discipleship” (de Mesa and Cacho, 2012).
In pangangatawan (discipleship), we submit
ourselves to the God (1 Corinthians 3:16) and allow
our katawan (body) become channel of the
kagandahang loób ng Dios (God’s gracious
goodness). Hence, we become kinatawan
(disciples) of God through Christ. St. Therese of
Liseux views herself as the heart of Jesus. She was a
cloistered nun, like the heart hidden within the body,
but her prayers give life to the Church similar to the
heart that helps circulates the blood within the body.
Pangangatawan sa panahon. However,
pangangatawan (discipleship), as mentioned by
Alejo, encompasses time. It is a gradual and
dramatic process of aligning our own will to the will
of God through self-purification. We could relate
here the Filipino concept of “pagbabalik loob”
(conversion). Also, the life of St. Augustine testifies
to this reality.
This shows that pangangatawan (discipleship) is an
endless faithfulness to God’s kagandahang loób
(gracious goodness) which relentlessly lead us to the
beautiful unfolding of the self. The more we know and
love God, the more we know ourselves. And the more
we love God, the more our faith mature. This is the
paradox of revelation (CFC). Consequently, this is
also the truth revealed by the Theological Virtues:
faith, hope, and love (1 Corinthians 13:13). Indeed
When love is profound, hope is heightened and faith
is strengthened!
Abot-kaya sa pakikibaka at Pag-asa: It speaks
about persistent struggle (pakikibaka) to destroy the
inner forces (i.e. ignorance, fear, violence, vices) and
external forces (i.e. social issues and concerns) that
prevent us from attaining kaginhawaan (freedom).
May utang na loób tayo sa Dios (We are indebted to
God). Ang kagandahang loób na ipinadama sa natin
ng Dios ang nagtutulak sa atin na maipadama ito sa
ating kapwa.(The gracious goodness we have
encountered from God compel us to demonstrate it
to others). Hence, we are determined to develop
magandang asal (good character) to free ourselves
from the inner forces attacks the propagation of
God’s kagandahang loób. In addition, we take risk
(sumusugal tayo) as we participate in addresing
social issues and concerns to safeguard and
promote human dignity, quality of life, and integrity of
creation.
According to Pe-Pua and Marcelino (2000), the
Filipino understanding of “bahala na” is not
fatalism. But a determination and taking risk after
doing everything. Hence, it is an attitude that accepts
suffering and problem, leaving everything to God.
After giving our best effort, we can only hope for the
best because there is a God who completes
everything.
MODULE 2: JESUS: Ang Lubos na Kaaya-ayang
Mukha ng Kagandahang-loob ng Diyos
Mukha (face) serves as the basic identity of a person
which is why our ID cards contain our mukha (face)
and not the other parts of our body. We can use the
cultural concept of mukha (face) in presenting Jesus
as the Kaaya-ayang mukha (pleasant face)
God’s Kagandahang loób.
The Filipino concept of “mukha” (face) and
“hiya” are closely linked with one another.
According to the study of Pe-Pua and Marcelino,
Lynch (1961) was the first American to explore the
Filipino understanding of hiya where he described it
as ‘‘the uncomfortable feeling that accompanies
awareness of being in a socially unacceptable
position, or performing a socially unacceptable
action.” Eventually, it was translated by Sibley
(1965) as “shame” which was refuted by Salazar
(1981, 1985b) and declared that for Filipino, “hiya is
not shame but sense of propriety.”
In Jesus’ baptism (Matthew 3:13-17, Mark 1:9-11,
Luke 3:21-22), Jesus faced God [the
Father] (humarap siya sa Dios Ama) as He publicly
professed His love for Him and commitment to His
will. God was delighted, because of Jesus’
obedience to His will, saying “This is my Son, whom I
love; with Him I am well pleased.” Moreover, Jesus
did not only face God but also gave God a face. He
faithfully witnessed God in His entire life (“Hindi lang
hinarap ni Hesus ang Dios bagkus ay binigyan Niya ito
ng mukha”). His entire life is a testimony to
God’s kagandahang loób (gracious goodness). Jesus
did not boast about Himself. He asserted the
kingdom of God. Hence, Jesus is the kaaya-ayang
mukha (pleasant face) ng kagandahang loób ng
Dios (God’s gracious goodness).
In John 15:15, Jesus calls us His friends, instead of
servants, as He reveals to us the secret of
proclaiming the kingdom of God. Accordingly, the
Church declares “Jesus as Son and Savior” as the
fundamental moral norm for Christian action (CFC
#528). Hence, at His transfiguration, we are
summoned to “listen to Him.”
1. Jesus’ Servant-Leadership as a Ministry of
Kagandahang loób
Jesus declared that He came to the world not to be
served, but to serve and to give my life (Mt 20:28; Mk
10:45). He has demonstrated this through His
deeds: “the ‘miracles,’ the ‘teachings,’ the
‘healings,’ and other acts” (Abesamis, 1991). The
Church gives emphasis to this, during the
commemoration of the institution of the Eucharist on
Maundy Thursday and in the washing of the feet (Jn
13:1-17). Jesus is, indeed, an epitome of a servant-
leader! Because “He concretized His message first
through His actions of healing, of forgiving, of
acceptance, of inviting people to show compassion
before He proclaimed in words” (Wostyn, 2004).
His face to face witness through deeds, as cited by
de Mesa and Caho (2012), was characterized by his:
Authentic goodness flowing out of graciousness
(pawang kagandahang-loob). Jesus rejected
hypocricy (i.e. Mt 23:13-36: 7 Woes).
Genuine desire (kusang loob ang pagmamagandang
loob ni Hesus) for a better life to the people and not
to glorify himself. Jesus works for the welfare of
others, not for praise and fame (i.e. Mk 7:24-30:
Syrophoenician woman)
Transformative power (nakakahawa ang
kagandahang-loob ni Hesus).
Total dedication for the good of others (walang
kapantay ang kagandahang-loob ni Hesus).
Jesus was steadfast in His commitment to proclaim
the kingdom of God. Even in the midst of suffering
and afflictions He remained whole and beautiful
while caring for the welfare of others. He is truly
likeable and admirable because in the midst of pain
and betrayal He throw a gentle gaze to Peter (Lk
22:61); forgive His mockery at the cross (Luke 23:34);
console a man beside Him on the cross (Luke 23:43);
entrust His mother and disciple to each other care (Jn
19:26-27). But where does Jesus get His strength?
2. Jesus’ Prayerfulness as a Mindfulness of God’s
Kagandahang loób
Jesus is a man of prayer. He prayed from the
beginning to the end of His life. He is shown to pray:
alone in public, before meals, before important
decisions, before healing, after healing, to do the
Father's will among other things. He also taught on
the importance of prayer.
As mentioned by de Mesa and Cacho (2012), for
Jesus, “to be prayerful is the condition of being
constantly mindful of God’s kagandahang-loób in all
things and at all times.” His profound attachment to
God endowed Him to be faithful to God, Himself and
to His fellow human beings. His gracious goodness,
beautiful deeds and words honors God and
prompted transformation to whoever encounters
Him.
This indicates that cultivating prayer life is
concomitant to the discovery of how we can be more
human and humane. Consequently, Jesus taught us
not only the importance of prayer but more so how to
pray through the “Our Father”. For Him prayer is
intimacy with God whom He called “Abba” (Father,
Daddy, Tatay). Jesus commanded us not “to pray
these words” but “to pray in this way.” He taught us
that prayer is humble recognition of one’s situation
before the God. Hence, we submit ourselves to God
and His will as His sons and daughters!
Furthermore, de Mesa and Cacho (2012) cited that
the “Our Father” revealed three intertwined
elements in Jesus’ way of prayer such as:
An intimate contact with God: Prayer is a bonding
with God which leads to a better knowledge of the
self, others, the rest of creation and ultimately God.
Pagbubukas ng kamalayan (consciousness).
A feeling of being moved by God: It is a pouring out
of emotions to God who listens with compassion
where we encounter a sense of surrender and
complete opening of oneself before Him.
Pakikipagpalagayang loób sa Dios!
A sense of hope in God’s re-assuring presence:
Prayer inspires dependence and strengthens
confidence in God and opens our hearts to the needs
of others. Pagpapatatag ng pangangatawan
(discipleship).
According to Marinelli (1991) the word “Abba”
grounds Jesus’ spirituality and our relationship to
each other. If we see life from this perspective, “we
begin to see why Jesus was the way he was: open,
forgiving, caring, reaching out to the lost and
forgotten, angry with powers that oppressed
people.”
Over and above, Jesus revealed that His constant
connection to God is the secret of the strength of His
moral actions. So He devoted time to stay connected
and keep the bond with His Father through His prayer
life. What does this mean Christian life?
Jesus encourages us to have a change of heart
(pagbabalik loób) as He invites us to a life of
pangangatawan (discipleship) of God’s
kagandahang loób (gracious goodness). He
summons us to an on-going examination of our will in
accordance to God’s will, through an active prayer
life, to develop and nourish a spirituality suitable to a
disciple.
Moreover, Jesus proclaimed the “Beatitudes” as a
celebration of God’s power in the life of a disciples.
The Latin term “beati” is translated as “blessed.”
Therefore, beatitudes are blessed attitudes! As
people who have been awaken by God’s
kagandahang loób, we are blessed not because of
what we have done but of what God has done to us.
The pervasive power of God’s kagandahang loób
radiate in our pangangatawan (discipleship) and
propagates the kingdom of God.
As Pope Francis (2015) stated “we need to build a
society in the light of the Beatitudes, walking towards
the kingdom of God.”
SYNTHESIS:
Jesus face God face to face. He also gave God a face
through His exemplar sevant-leadership in his
minstry and mindfulness of God’s presence at all
time anywhere. Hence, Jesus pangangatawan [in his
ministry] and pagsasaloób [through His prayer life]
made Him the kaaya-ayang mukha (pleasant face) of
God’s kagandahang loób (gracious goodness).
MODULE 3: LIVING BEAUTIFULLY: Responding to the
Call of the Kingdom
The Gospels assert that the heart of Jesus’ message
is the kingdom of God. He opened His public ministry
by proclaiming: “The Reign of God is at hand! Reform
your lives and believe in the Gospel!” (Mk 1:15). This
simple yet meaningful proclamation communicates
basic condition for the entry into the kingdom of God.
The first step is reformation of life through
repentance. Second, is a membership in the
kingdom through discipleship (pangangatawan) by
following Christ. Third, is a life that promotes love.
Fourth, is living up according to the spirit of the New
Law (Two Love Commands). Lastly, embraces
(pagsasaloob) and propagates (pamamayani) the
Beatitudes as covenant (kasunduan hindi kautusan)
of kingdom (CFC #739).
Furthermore, Wostyn (2004) stated that “The
kingdom of God is a message about God relating
graciously (nagmamagandang-loób) with His
people.” God invites us to be humane (makatao)
especially to the powerless (ang masa).
1. “Pangangatawan” as Discipleship
Pangangatawan (discipleship), as we have
discussed in lesson 1 & 2, is putting one’s body in the
spirit of Christ (pagbubuhos ng sarili). As kinatawan
(disciple), we need to embrace (pagsasaloob) the
spirituality of Jesus and actualize it through my body
(katawan) - Ako ang aking katawan; ako ang aking
pangangatawan.
Pangangatawan (discipleship) is an invitation to live
in a life of holiness leading towards the well-being
and human flourishing. Therefore, it is a must to
know our specific vocation in life so that we can
maximize our pangangatawan as well as properly
align it to the work of the entire body.
In our lesson 1, we’ve mentioned St Therese of
Lisieux saw herself as the heart of Jesus. Unlike the
nuns who can actively engage in the social affairs of
the society outside their convents, she stayed inside
the walls of the monastery. But she believed that her
pangangatawan (discipleship) represents the heart
of Jesus through her monastic prayer life. Her clear
awareness of her vocation led her to contentment
and joyful participation in putting up the kingdom of
God by doing little things in an extraordinary way.
This suggests that knowing one’s vocation in life
provides a clear path for pangangatawan
(discipleship).
2. “Pamamayani ng Kagandahang-loób”: Our
common vocation
Vocare is a Latin word which means “to call”.
Therefore, vocation is a call to a certain state of life.
Christians usually refer them as priesthood,
religious life, married, and single life.
As mentioned above, we share common vocation the
common vocation of putting up the kingdom of
God. However, our responses may vary in
accordance to our unique spirituality. This reveals
that there is a connection between spiritual and
moral life. It is a lifestyle or way of life pointing to the
ultimate mission.
The call to the kingdom of God, as stated by de Mesa
and Cacho (2012) is characterizes by the ff:
It is an inclusive vocation. It is a personal call for all
but it is connected to the welfare of others.
It is an earthly vocation. It is an on-going task
throughout lifetime aiming for the fullness of life
through perfection of charity.
It is a vocation to serve. It is an embodiment of
Jesus’ servant-leadership.
It is a vocation to enjoy life responsibly. It is a joyful
expectation for zoe or the fullness of life
(kaginhawaan) while responsibly doing everything
that can be done.
There is only one call --- “The Reign of the Kingdom of
God!” and the response requires concrete practice.
It needs to be expressed in a particular lifestyle or a
way of life guided by the following principles:
The will of God as norm. It is a perpetual
pagsasaloób at pangangatawan ng kagandahang
loób that bring delight to God and fellow human
beings.
Choosing a life giving lifestyle to express
discipleship. It is a responsible use of freedom and
intelligence to make good decision regarding life.
Discerning a life-giving lifestyle. It is a realistic
appraisal of our personality, talents, strengths, and
limitations which we discover through experience
and interactions with others.
In the light of this course and in consideration of our
present situation, our responses are not limited to
the four categories on the state of life. We may ask:
How can we respond in the call of the kingdom in our
respective family, in our HAU community, in the
society and global issues?
In the university we have different organizations like
Campus Youth Ministry (CYM) under the Campus
Ministry Office (CMO). It consists of six religious
organizations namely (1) Altar Servers Ministry
(ASM); (2) Lectors-Commentators Ministry (LCM); (3)
Music Ministry (MM); (4) Catholic Devotion Ministry
(CDM); (5) Media & Documentation Ministry (MDM);
and (6) Student-Catechist Ministry (SCM). In
addition, we have BUKAL (Boluntir na Umaagapay
sa Kapwa at Kalikasan) under the Office of
Extension Services (OCES). The spirit of
volunteerism (bukal at kusa) is the key principle of
membership in these organizations. The university
encourages the students to participate in the
pamamayani ng kagandahang loób ng Dios (Reign of
the Kingdom of God) by responding to the call
through these organizations.
Overall, the pamamayani ng kagandahang loób ng
Dios (Reign of the Kingdom of God) is also the point
of departure of the SOCIAL RESPONSIBILITY
ADVOCACY PROJECT (SRAP) to accompany the
Angelites in developing a wider and more meaningful
goal in life. Although, aiming to develop oneself and
family through education is good it remains
insufficient if social participation is not being
considered in one's long-term goal in life.
SYNTHESIS:
The kingdom of God does not refer to a static,
geographical location but to a RELATIONAL REALITY.
It is a community creating activity whereby each
person experiences a STRONG SENSE OF
SOLIDARITY with others. Thus when we pray “YOUR
KINGDOM COME” we are praying that all people will
be CAUGHT UP IN THE LOVE OF GOD that a state of
affairs marked by the Spirit’s activity will come
about. This calls for ON-GOING DISCERNMENT so
that we are sure to be led by GOD’S WILL and thus
the MATERIAL WORLD DO NOT DESTROY AND
OPPRESS, but is marked instead by a STRONG
SENSE OF SOCIAL BELONGINGNESS so that we are
living in solidarity with all ACCORDING TO OUR
GIFTS, UNCONDITIONAL LOVE AND PEACE WILL
PREVAIL. A community of peace can only be created
by FORGIVENESS, NOT BY EVENING THE SCORE. We
live TRUSTING IN THE GOODNESS of one another
and creating HOSPITABLE SPACE where the gifts of
others may FLOURISH TO NOURISH the life of all.