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THEOLOGY > UNIT 2 > Flashcards

UNIT 2 Flashcards

1
Q

We’ll only get to know the meaning and value of a thing when we already know its
origin and destiny.

A

True

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2
Q

The Judaeo-Christian tradition refers the history of the chosen people of God
down to Jesus Christ’s words and deeds excluding the Christian community and the
long history of the church with all its lights and shadows.

A

False

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3
Q

In Judaeo-christian tradition, Justice is a regarded as a very compound and complex
concept that may either refer to a term, virtue, attitude, composure, adjective,
behavior, condition etc.

A

True

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4
Q

Though the right relationship between Yahweh and Israel was actually initiated by
God and that Israel is only in the stance of responding to it, it implies that if the people of
Israel will just adhere to Yahweh’s standard to the minimum, they wont be deserving of
God’s mercy and compassion.

A

False

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5
Q

Sedaka is like a court of law wherein the accused is punished appropriately according
to one’s violation of or transgression against the right relations.

A

False

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6
Q

Jesus Christ is the epitome and example of doing hesed to others.

A

False

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7
Q

It is Yahweh’s mindfulness of hesed to His people that made Him keep His promise to
His people despite their constant infidelities.

A

False

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8
Q

Whenever Our Lord claims that the Kingdom of God is at hand, he simply refers to the
kingdom or empire established by Yahweh through David, Israel’s greatest king.

A

False

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9
Q

The presence of the Kingdom of God consist in adherence to the will of the Father
which is realized already in the very person of Our Lord.

A

True

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10
Q

The kingdom of God referred to by Our Lord is not simply an ideal or an imagination
but something real and concrete in as much as the standard to attain it is concrete and
clear, i.e., through the Decalogue.

A

False

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11
Q

Every encounter with our Lord implies conversion or transformation for the better,
that, when one claims he/she had an encounter with Our Lord and yet nothing has
changed in the person, he/she is lying.

A

True

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12
Q

The Decalogue are ways of life while the Beatitudes are rule of Life.

A

False

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13
Q

The Beatitudes suggest certain actions and correct dispositions and attitudes that are
necessary in forming our will to choose the Good and turn to God.

A

False

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14
Q

In the story of the poor widow who gave everything she had for the temple treasury,
Jesus was simply commending the self- sacrificing generosity of the poor widow that is
just about dropping a spare change to a bucket as donation.

A

False

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15
Q

15) Jesus Christ’s concern was limited to forgiveness of sins that’s why we labeled him as
the anti-thesis to the thesis that man is perverse and crooked.

A

False

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16
Q

Since the ministers/priests in a given religion/denomination is also a citizen of this
country and are imbued with civil rights (like right to suffrage), they are also entitled to
utilize their ministry in advancing their political preferences and agenda.

A

False

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17
Q

The greatest contribution of the Philippine Church to the Universal Church is our
fulfillment of the social mission through fighting against injustice and tyranny through
peaceful means.

A

True

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18
Q

The EDSA People Power Revolution of 1986 ushered in the emergence of
contradictory socio-political forces providing for decades of political enmities imbued
with bitter rivalries.

A

True

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19
Q

Differences and distinction in terms of our skills, competencies and giftedness are
destructive to the stability and order in the society because a just and human society
implies absolute equality and similarity.

A

False

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20
Q

Respect is always the cry of the undervalued and disadvantaged, while discrimination
is the admonition of those imbued with good will.

A

False

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21
Q

Duc in Altum refers to Our Lord’s admonition and challenge to his followers that as
we fulfill our mission, we should always be willing to take a risk and break the walls of
our comfort and security.

A

True

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22
Q

Discipleship genuinely consist in following the master more than just being a witness
to the teachings and lessons of the master.

A

False

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23
Q

As Christians and followers of Christ, what we pursue is religion and not the
Kingdom of God, because the Kingdom of God is simply an ideal or a vision.

A

False

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24
Q

The concept of belonging to a religion was eliminated during the Age of Reason.

A

False

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25
Q

The axiom “outside the church there is no salvation” still holds true until now that the
Catholic church is imbued with inclusive mentality.

A

True

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26
Q

Evangelization is an exclusively Catholic nuance/term.

A

False

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27
Q

Even a meaningful proclamation of the Good News that addresses the problems of
massive poverty, unemployment, graft and corruption and drug addiction couldn’t
bring about an authentic renewal.

A

False

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28
Q

When we speak of New Evangelization, we are referring to proclamation of
something new; new ardor, new method, as well as new content which is doable by
attraction, adaptation of advanced technology and genuine conversion.

A

False

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29
Q

The Church’s character as the Church of the Poor is preceded by the Church’s status
or stance as a Mother.

A

True

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30
Q

Reaching out for and helping out the poor is relegated only to the rich since by the
demand of Justice, they are expected to impart to the poor whatever they have in excess.

A

False

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31
Q

Before Mary conceived Jesus in her heart, she first conceived him in her womb.

A

False

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32
Q

John the Baptist serves as our model and guide in terms of renewed integral
evangelization especially displayed in his resilience in announcing the coming of the
Kingdom of God.

A

False

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33
Q

Evangelical Poverty refers only to the virtue of living a life of radical simplicity and
absolute detachment from material world.

A

False

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34
Q

Even programs for the conscientization, evangelization and organization cannot
eradicate the marginalized poor’s feeling of poverty, frustrations and apathy.

A

False

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35
Q

The grace a man needs for his/her salvation are exclusively found in the Catholic
church especially through the celebration of the sacraments which works ex opere
operato.

A

False

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36
Q 
36) Yahweh is a righteous God so He encourages His people as well to become just
and righteous in order to realize peace.
a) Jewish Concept of Social Justice
b) Gospel Teachings on Social Justice
c) The Philippine Church
A

a) Jewish Concept of Social Justice

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37
Q 
37) Jesus Christ proclaims the kingdom of God is at hand and Beatitudes are
ways to attain that.
a) Jewish Concept of Social Justice
b) Gospel Teachings on Social Justice
c) The Philippine Church
A

b) Gospel Teachings on Social Justice

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38
Q

38) The Church continue to struggle for the realization of the kingdom
through ongoing renewal and consistent propagation of the gospel through
words and deeds.
a) Jewish Concept of Social Justice
b) Gospel Teachings on Social Justice
c) The Philippine Church

A

c. The Philippine Church

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39
Q 
39) Yahweh is a righteous God in the Old Testament so He encourages His
people as well to become just and righteous in order to attain an over-all
harmony
a. Shalom
b. Sedaka
c. Mishpat
d. Hesed
e. Dikaosune
A

a. Shalom

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40
Q

It does not simply mean absence of violence but it essentially refers to being
whole or wholeness. ) It implies that when one is rendered what he/she is due,
meaning, no excesses and deprivations, it will result in an orderly and humane
society.
a. Shalom
b. Sedaka
c. Mishpat
d. Hesed
e. Dikaosune

A

a. Shalom

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41
Q

41) It follows a give and take process, meaning, you have what to take because you
give, and in as much as you take something it presumes you gave something.
a. Shalom
b. Sedaka
c. Mishpat
d. Hesed
e. Dikaosune

A

b. Sedaka

42
Q

42) This right relationship is manifested by Yahweh in His relationship with Israel
and with all things He has made. Israel, for her part, manifest her right relationship
with Yahweh in her response of obedience, reverence and faithfulness to Him.
a. Shalom
b. Sedaka
c. Mishpat
d. Hesed
e. Dikaosune

A

b. Sedaka

43
Q

The right relationship that God has established demonstrates the way of justice
for human beings in dealing with one another. It corresponds to Yahweh’s
righteousness, describing it as associated to a norm established by God.
a. Shalom
b. Sedaka
c. Mishpat
d. Hesed
e. Dikaosune

A

b. Sedaka

44
Q 
It refers to a well ordered relationship with nature, like God’s dealings with
human beings, relationship between David and God, between the king and the
people and among people generally.
a. Shalom
b. Sedaka
c. Mishpat
d. Hesed
e. Dikaosune
A

b. Sedaka

45
Q 
It signifies the application of systematic method to detect the occurrence of the
misconduct and transgression.
a. Shalom
b. Sedaka
c. Mishpat
d. Hesed
e. Dikaosune
A

c. Mishpat

46
Q 
Depicts the forensic nature of Justice. It is justice based on the context of the
failure of the right relationship.
a. Shalom
b. Sedaka
c. Mishpat
d. Hesed
e. Dikaosune
A

c. Mishpat

47
Q 
Justice is achieved in terms of showing and manifesting the incident of injustice,
assessment showing the HOW of the violation, what consist in the violation as well
as the extent and degree of violation.
a. Shalom
b. Sedaka
c. Mishpat
d. Hesed
e. Dikaosune
A

c. Mishpat

48
Q 
48) Justice is achieved when the accused is punished appropriately and the victim is
vindicated.
a. Shalom
b. Sedaka
c. Mishpat
d. Hesed
e. Dikaosune
A

c. Mishpat

49
Q 
Refers to fundamental fairness between individuals in terms of what is owed
between them.
a. Commutative Justice
b. Distributive Justice
c. Legal Justice
d. Social Justice
A

a. Commutative Justice

50
Q

50) Contract, Business transactions, Individual Settlements.
a. Commutative Justice
b. Distributive Justice
c. Legal Justice
d. Social Justice

A

a. Commutative Justice

51
Q

Equality in a larger context than commutative justice.

a. Commutative Justice
b. Distributive Justice
c. Legal Justice
d. Social Justice

A

b. Distributive Justice

52
Q 
Laws, ordinances are decreed for equality and the proper ordering of the
society.
a. Commutative Justice
b. Distributive Justice
c. Legal Justice
d. Social Justice
A

b. Distributive Justice

53
Q 
Restorative or corrective Justice; rectification of wrong committed comes in
when this kind of justice s infringed.
a. Commutative Justice
b. Distributive Justice
c. Legal Justice
d. Social Justice
A

b. Distributive Justice

54
Q

System of law which a person receives his/her due from the system.

a. Commutative Justice
b. Distributive Justice
c. Legal Justice
d. Social Justice

A

c. Legal Justice

55
Q

The problem with this kind of Justice is that excessive concern for procedure
averts the attainment of its main objective which is fairness.
a. Commutative Justice
b. Distributive Justice
c. Legal Justice
d. Social Justice

A

c. Legal Justice

56
Q

Refers to issues happening on a global scale implying that no one should be in
disadvantage because of their race, culture, gender, religion and other distinctions.
a. Commutative Justice
b. Distributive Justice
c. Legal Justice
d. Social Justice

A

d. Social Justice

57
Q 
Equality and fairness on a considerably bigger scale in terms of distribution of
wealth, opportunities and privileges.
a. Commutative Justice
b. Distributive Justice
c. Legal Justice
d. Social Justice
A

d. Social Justice

58
Q 
Translated as loving kindness in the Kingdom of Yahweh, His steadfast love,
mercy and compassion.
a. Shalom
b. Sedaka
c. Mishpat
d. Hesed
e. Dikaosune
A

d. Hesed

59
Q

Manifested in Yahweh’s everlasting and unconditional love for Israel, remaining
faithful in spite of Israel’s constant infidelities.
a. Shalom
b. Sedaka
c. Mishpat
d. Hesed
e. Dikaosune

A

d. Hesed

60
Q 
Jesus Christ manifested this during those moments when he was at the height of
his humanity, when he was suffering and in dire pain because of his mindfulness of
his covenant with his Father.
a. Shalom
b. Sedaka
c. Mishpat
d. Hesed
e. Dikaosune
A

d. Hesed

61
Q 
The metaphor of the Kingdom of God embodies the way God relates with people
and sheds light on this as the manner by which God wants to be “king” or as to be
the divine will is followed.
a. Shalom
b. Sedaka
c. Mishpat
d. Hesed
e. Dikaosune
A

e. Dikaosune

62
Q 
Jesus’ invitation to strive first for the Kingdom of God and His righteousness is
basically relational.
a. Shalom
b. Sedaka
c. Mishpat
d. Hesed
e. Dikaosune
A

e. Dikaosune

63
Q

Refers to the feeling of eligibility or being worthy of what one receives or enjoys
in as much as the person already did his/her part.
a. Shalom
b. Sedaka
c. Mishpat
d. Hesed
e. Dikaosune

A

e. Dikaosune

64
Q

The Judaeo-christian tradition expression of social justice is captured in the
following concepts: Sedakah, Mishpat, Hesed and Dikaiosune.
a) Jewish Concept of Social Justice
b) Gospel Teachings on Social Justice
c) The Philippine Church

A

a) Jewish Concept of Social Justice

65
Q

The kingdom of God referred to by Our Lord is not simply an ideal or an
imagination but something real and concrete in as much as the standard to attain it
is concrete and clear.
a) Jewish Concept of Social Justice
b) Gospel Teachings on Social Justice
c) The Philippine Church

A

b) Gospel Teachings on Social Justice

66
Q

This set of Beatitudes calls for everyone to overcome the challenging temptation
imposed by the world self-control.
a) Blessed are the poor in spirit, the meek, those that mourn and weep
b) Blessed are the merciful and those who hunger and thirst after righteousness
c) Blessed are the pure of heart and the peacemakers

A

Blessed are the poor in spirit, the meek, those that mourn and weep

67
Q

These Beatitudes are dedicated to removing the obstacles, which purely material
goods can present to be genuine happiness
a) Blessed are the poor in spirit, the meek, those that mourn and weep
b) Blessed are the merciful and those who hunger and thirst after righteousness
c) Blessed are the pure of heart and the peacemakers

A

a) Blessed are the poor in spirit, the meek, those that mourn and weep

68
Q

These Beatitudes refer to the need to detach from material riches, moderate our
irascible and concupiscible appetites and moderate our desire for pleasure.
a) Blessed are the poor in spirit, the meek, those that mourn and weep
b) Blessed are the merciful and those who hunger and thirst after righteousness
c) Blessed are the pure of heart and the peacemakers

A

a) Blessed are the poor in spirit, the meek, those that mourn and weep

69
Q

These Beatitudes denotes a spontaneous inclination that leads us to go beyond
what is strictly due to others and show them generosity, understanding and
forgiveness, and indeed gratuitously without expecting anything in return.
a) Blessed are the poor in spirit, the meek, those that mourn and weep
b) Blessed are the merciful and those who hunger and thirst after righteousness
c) Blessed are the pure of heart and the peacemakers

A

b) Blessed are the merciful and those who hunger and thirst after righteousness

70
Q

This set of Beatitudes admonishes us to have an active life that is devoted
principally to one’s duty and spontaneous inclination to serve one’s neighbor.
a) Blessed are the poor in spirit, the meek, those that mourn and weep
b) Blessed are the merciful and those who hunger and thirst after righteousness
c) Blessed are the pure of heart and the peacemakers

A

b) Blessed are the merciful and those who hunger and thirst after righteousness

71
Q

These Beatitudes infers the importance of living a contemplative life or active
life which lead to contemplation.
a) Blessed are the poor in spirit, the meek, those that mourn and weep
b) Blessed are the merciful and those who hunger and thirst after righteousness
c) Blessed are the pure of heart and the peacemakers

A

c) Blessed are the pure of heart and the peacemakers

72
Q 
Refers to one’s commitment to serve others through active participation to
integral human development.
a) Kingly Office
b) Prophetic Office
c) Priestly Office
A

a) Kingly Office

73
Q

73) Refers to our capacity to pray for one another and our ability to establish a
deeper relationship with God through prayer and worship.
a) Kingly Office
b) Prophetic Office
c) Priestly Office

A

c) Priestly Office

74
Q

This role is doable by proclaiming peace founded on truth, built according to
justice, integrated by charity and practiced in freedom.
a) Kingly Office
b) Prophetic Office
c) Priestly Office

A

b) Prophetic Office

75
Q

To be a leader is to be the servant of all.

a) Kingly Office
b) Prophetic Office
c) Priestly Office

A

a) Kingly Office

76
Q

76) This role is fulfilled when we offer our suffering and sacrifices for our
unfortunate and lowly brothers and sisters.
a) Kingly Office
b) Prophetic Office
c) Priestly Office

A

c) Priestly Office

77
Q

The best preaching is a good example.

a) Kingly Office
b) Prophetic Office
c) Priestly Office

A

b) Prophetic Office

78
Q

The Church is expected to be the advocate of impartiality that shuns any form of
discrimination, conflict and political animosity. She is also called to promote respect
for races, genders, religions and point of views so that national unity and healing are
attainable.
a) Jewish Concept of Social Justice
b) Gospel Teachings on Social Justice
c) The Philippine Church

A

c) The Philippine Church

79
Q

The Church has always been challenged not to be identified with any political
partisan in order to become a credible herald of peace, justice and truth.
a) Jewish Concept of Social Justice
b) Gospel Teachings on Social Justice
c) The Philippine Church

A

c) The Philippine Church

80
Q

Respect can only be achieved through the recognition of people’s capacities,
potentials, and rights as well as in ensuring that the structures in the communities
and in society as a whole support this goal.
a) Jewish Concept of Social Justice
b) Gospel Teachings on Social Justice
c) The Philippine Church

A

c) The Philippine Church

81
Q 
A Church whose faith in Jesus Christ is manifested in carrying out our
mission in the whole of creation.
a) Community of Disciples
b) Church of the Poor
c) Basic Ecclesial Communities
A

a) Community of Disciples

82
Q

82) It patterned after the Holy Trinity where the three divine Persons: unique,
equal and united are in constant sharing and in mission.
a) Community of Disciples
b) Church of the Poor
c) Basic Ecclesial Communities

A

a) Community of Disciples

83
Q

83) It refers to the Church’s thrust that admonishes us to embrace evangelical
poverty and empower the poor for the transformation of the society.
a) Community of Disciples
b) Church of the Poor
c) Basic Ecclesial Communities

A

b) Church of the Poor

84
Q

This figure of the church can be first achieved by establishing small
communities of faith and discernment followed by establishment of sectoral
groups to attend specific needs in cultural, political, economic and religious
institutions.
a) Community of Disciples
b) Church of the Poor
c) Basic Ecclesial Communities

A

b) Church of the Poor

85
Q

The Second Plenary Council of the Philippines proposes to prioritize
programs for the conscientization, evangelization and organization of the poor.
a) Community of Disciples
b) Church of the Poor
c) Basic Ecclesial Communities

A

b) Church of the Poor

86
Q

The poor are partners in dialogue with the upper classes thus, find their place
here in as much as their mobilization and other activities are to be rooted in
prayerful discernment and permeated with the spirit of love and reconciliation.
a) Community of Disciples
b) Church of the Poor
c) Basic Ecclesial Communities

A

b) Church of the Poor

87
Q 
87) They are small communities whose members are in unity and solidarity with
one another and with their pastors.
a) Community of Disciples
b) Church of the Poor
c) Basic Ecclesial Communities
A

c) Basic Ecclesial Communities

88
Q

The members’ strong sense of belongingness and responsibility for one
another is ushered in by their regular sharing in the word and gathering
around the Eucharist.
a) Community of Disciples
b) Church of the Poor
c) Basic Ecclesial Communities

A

c) Basic Ecclesial Communities

89
Q

This Community is truly a servant community for they actively participate in
the building of the Kingdom of God, which is a kingdom of justice, peace and love
by being concerned about the plight of the poor and the needy, those who are sick,
who are hungry, who are in prison.
a) Community of Disciples
b) Church of the Poor
c) Basic Ecclesial Communities

A

c) Basic Ecclesial Communities

90
Q

Evangelical Poverty: which does not belong:

a) A life of piety and obedience
b) Assertion of our need and dependence on God
c) Living a simple life detached from materialism
d) Affirmation of the poor’s capacity and ability

A

a) A life of piety and obedience

91
Q

Conversion: which does not belong?

a) A Paradigm Shift
b) Modification of Attitude
c) No dichotomy between faith and action
d) A 180 degrees turn in terms of Behavior

A

c) No dichotomy between faith and action

92
Q

The objective is the composition of standard reference following a pattern
that attends to Doctrinal Concerns, Moral and Worship concerns.
a) Integral Faith Formation
b) Empowerment of the Laity towards Social Transformation
c) Active Presence and Participation of the Poor in the Church
d) The Family as Focal Point of Evangelization
e) Building and Strengthening of Participatory Communities
f) Integral renewal of the Clergy
g) Journeying with the Youth
h) Ecumenism and Inter-Religious Dialogue
i) Animation and Formation for “Missio Ad Gentes”

A

a) Integral Faith Formation

93
Q

With this as our concern, we shall consult a wide range of women’s
experiences in different life situations and explore new possible roles of women in
Church and society as well as leave those tasks that are within the competence of the
lay to the lay since they have the skill to do so.
a) Integral Faith Formation
b) Empowerment of the Laity towards Social Transformation
c) Active Presence and Participation of the Poor in the Church
d) The Family as Focal Point of Evangelization
e) Building and Strengthening of Participatory Communities
f) Integral renewal of the Clergy
g) Journeying with the Youth
h) Ecumenism and Inter-Religious Dialogue
i) Animation and Formation for “Missio Ad Gentes”

A

b) Empowerment of the Laity towards Social Transformation

94
Q

As poor among the poor, struggling with them toward integral liberation, we
shall live, celebrate and share our common faith in Jesus, crucified and risen; and
cure indifference, insensitivity, imprudence, excessive assertion,
labeling/stereotyping and other misconducts against the poor.
a) Integral Faith Formation
b) Empowerment of the Laity towards Social Transformation
c) Active Presence and Participation of the Poor in the Church
d) The Family as Focal Point of Evangelization
e) Building and Strengthening of Participatory Communities
f) Integral renewal of the Clergy
g) Journeying with the Youth
h) Ecumenism and Inter-Religious Dialogue
i) Animation and Formation for “Missio Ad Gentes”

A

c) Active Presence and Participation of the Poor in the Church

95
Q

A more intensive evangelization focused on the family for the family is the
seedbed of faith, the cradle of our creeds and derivation of our moral sense.
a) Integral Faith Formation
b) Empowerment of the Laity towards Social Transformation
c) Active Presence and Participation of the Poor in the Church
d) The Family as Focal Point of Evangelization
e) Building and Strengthening of Participatory Communities
f) Integral renewal of the Clergy
g) Journeying with the Youth
h) Ecumenism and Inter-Religious Dialogue
i) Animation and Formation for “Missio Ad Gentes”

A

d) The Family as Focal Point of Evangelization

96
Q

The diverse ministries, organization, ecclesial groups and committees are
established for the mina purpose of upbuilding and unifying the church, that
when it seemingly becomes the dividing factor, it needs to be eliminated for it
then defeats its nature and purpose.
a) Integral Faith Formation
b) Empowerment of the Laity towards Social Transformation
c) Active Presence and Participation of the Poor in the Church
d) The Family as Focal Point of Evangelization
e) Building and Strengthening of Participatory Communities
f) Integral renewal of the Clergy
g) Journeying with the Youth
h) Ecumenism and Inter-Religious Dialogue
i) Animation and Formation for “Missio Ad Gentes”

A

e) Building and Strengthening of Participatory Communities

97
Q

97) For the priests, ordination is not the end of the line, rather, the beginning
of a lifelong mission of becoming a genuine servant-leader, which provides the
the reason for their ongoing and lifelong formation.
a) Integral Faith Formation
b) Empowerment of the Laity towards Social Transformation
c) Active Presence and Participation of the Poor in the Church
d) The Family as Focal Point of Evangelization
e) Building and Strengthening of Participatory Communities
f) Integral renewal of the Clergy
g) Journeying with the Youth
h) Ecumenism and Inter-Religious Dialogue
i) Animation and Formation for “Missio Ad Gentes”

A

f) Integral renewal of the Clergy

98
Q

We should engage in dialogue with the young ones, enter their world and
journey with them because, as we affirm their gifts and immense capacity to
pursue the Christian ideal, we are also worried about their exposition to the
negative developments in our rising technological society.
a) Integral Faith Formation
b) Empowerment of the Laity towards Social Transformation
c) Active Presence and Participation of the Poor in the Church
d) The Family as Focal Point of Evangelization
e) Building and Strengthening of Participatory Communities
f) Integral renewal of the Clergy
g) Journeying with the Youth
h) Ecumenism and Inter-Religious Dialogue
i) Animation and Formation for “Missio Ad Gentes”

A

g) Journeying with the Youth

99
Q

To achieve the unity that christ (“ut unum sint’), the church engages in
dialogue not only with other religions, sects or denomination as well as with
other cultures and all sectors of society to eradicate all forms of prejudices
that leads to better appreciation of other religions and culture.
a) Integral Faith Formation
b) Empowerment of the Laity towards Social Transformation
c) Active Presence and Participation of the Poor in the Church
d) The Family as Focal Point of Evangelization
e) Building and Strengthening of Participatory Communities
f) Integral renewal of the Clergy
g) Journeying with the Youth
h) Ecumenism and Inter-Religious Dialogue
i) Animation and Formation for “Missio Ad Gentes”

A

h) Ecumenism and Inter-Religious Dialogue

100
Q

Responding to the Holy Father’s challenge that Filipinos become “the
foremost missionaries for all of Asia, the Local Church in the Philippines ensures
then an integral Christian Formation in the families, schools and other institutes of
formation.
a) Integral Faith Formation
b) Empowerment of the Laity towards Social Transformation
c) Active Presence and Participation of the Poor in the Church
d) The Family as Focal Point of Evangelization
e) Building and Strengthening of Participatory Communities
f) Integral renewal of the Clergy
g) Journeying with the Youth
h) Ecumenism and Inter-Religious Dialogue
i) Animation and Formation for “Missio Ad Gentes”

A

i) Animation and Formation for “Missio Ad Gentes”

THEOLOGY (6 decks)

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