THEOLOGY - Midterms

Holy Angel University as my Second Home • University President – Mr. Leopoldo Jaime N. Valdes • University Chaplain – Rev. Fr. Mark Anthony M. Torrecarion • Founders: o Don Juan D. Nepomuceno, a known philanthropist/prominent businessman o Fr. Pedro P. Santos, then parish priest of the town of Angeles and later Archbishop of Nueva Caceres. • HAU was founded with the primary purpose of offering Catholic education in the secondary level, which was the felt need of the community at that time. It was organized as a non-stock, non-profit corporation oriented towards service to the community. HAU Vision-Mission Statement (2023 – 2028) We are the community of Holy Angel University. We are dedicated to Catholic spirituality and character. We are guided by the core values of Christ-centeredness, integrity, excellence, one community, and societal responsibility. Our mission is to offer accessible quality education that transforms students into persons of conscience, competence, and compassion and to prepare for future careers. We envision to become an intentional university of choice for innovative and accessible international education founded on Catholic values in the service of our communities and society. All these we do for the greater glory of God. Laus Deo Semper! HAU Core Values 1. Christ-Centeredness. We shall be witnesses of the person and example of Christ. 2. Integrity. We are persons of character. We are fair, honest, and transparent in our personal and professional dealings. 3. Excellence. We produce outcomes with the greatest possible human competence while remaining true to our values. 4. One Community. We embody the spirit of communion and solidarity. 5. Societal Responsibility. We work for economic efficiency, social justice, truth, and environmental stewardship. My Faith: What is Doing Theology As Filipino Catholics, we are accustomed to the following practices: • Formula prayers • Sacramental celebrations • Popular devotions • Fiestas and other religious revelries But do we connect such practices and beliefs to our everyday life experiences? Are we able to appreciate our Catholic practices? Do we seek to understand what we believe? Do we become more faithful when we seek deeply what we believe? Sad to say, our faith is often detached from actual life. We often do not understand what we believe. And worst, we tend not to actually practice what we believe. What is the role of theology? ➢ Theology 101 as a foundational course introduces the incoming college students to a creative theological reflection as regards the basic realities and processes in understanding faith innovatively from a Filipino cultural standpoint. ➢ Students are invited and challenged to become more faithful yet decisive and adaptive to the emerging realities of this time. ➢ To be joyful and faithful yet courageous in facing challenges ➢ The study of theology is more than just the study of doctrines and practices of the Catholic faith which we have no connection to the everyday life experiences of people today (Cacho & de Mesa, 2012). Neo-Scholastic Methodology ➢ The focus on knowing the contents of faith detached from the local circumstances of people. ➢ The theological methodology of Neo-Scholasticism can be summarized in the following:Presentation of the church's official teaching or doctrine o Proofs supporting the doctrine from the Bible and leading church authorities. o Speculative elaboration of the doctrine o Its possible practical application remains its least importance. ➢ Western thought has become the norm and the basis, especially in evaluating the emergence of new cultures related to the practice of faith. Other cultures (particularly non-Western) have been subjected to suspicion and, unfortunately, rendered inferior. The Double Thrust of the Vatican II ➢ The Second Vatican Council, also known as Vatican II or the Second Ecumenical Council of the Vatican, was a landmark event in the history of the Catholic Church. ➢ Held from 1962 to 1965, it aimed to modernize the Church's practices, liturgy, and approach to the modern world. ➢ The First Ecumenical Council convened in 385 AD in Nicaea. ➢ The double thrust of Vatican II (1962-1965): under the leadership of Pope John XXIII impacted and inspired the shift from neo-scholastic methodology as the sole means of doing theology to a context based and culture-sensitive theologizing. 1. Aggiornamento ➢ An Italian word which means renewal, To update the Church's practices and liturgy to be more relevant to the contemporary world. ➢ This means and signifies the desire of the church for "renewal," to be up to date vis a vis the modern world. It is about responding and addressing contemporary issues. ➢ Ecumenism: To promote dialogue and understanding with other Christian denominations. ➢ Engagement with the Modern World: To address social issues such as poverty, war, and peace. ➢ It is the primarily role of the Church to guide our moral life. 2. Ad fontes ➢ A Latin phrase which means "return to the sources" stood for the church's well-founded commitment to remain faithful to the gospel of Jesus Christ (the way of Jesus Christ) (Cacho & de Mesa, 2012) ➢ Lay empowerment, where the people are given the privilege to actively engage with the Mass, such as the establishment of altar servers, lectors, etc. According to Cacho and de Mesa, "underneath this double thrust is really a basic principle for doing theology; namely, the mutual interaction of the Judeo-Christian Tradition and culture. The Four Essential Documents of Vatican II 1. Lumen Gentium (Light of Nations) ➢ the Dogmatic Constitution of the Church deals with life of Catholics within the Church. 2. Gaudium et Spes (Joy and Hope)➢ the Pastoral Constitution of the Church in the Modern World. It treats the relationship of the church with contemporary situations. 3. Sacrosanctum Concilium (Sacred Council) ➢ the Constitution on Sacred Liturgy, lays out the importance, relevance, and re-orientation of worship within Catholicism at the present time. 4. Dei Verbum ➢ regarded as most important of the four documents. It deals with the relationship between God and people as well as created realities. ➢ According to Cacho and de Mesa (2012), within the discipline of theology, this relationship is normally articulated with two technical terms, revelation and faith. o Revelation is the initiative of God in the relationship, while faith is the human response to God’s initiative. o Since they are mutual and reciprocal, we cannot understand one without the other. To speak of revelation is to presume faith that would recognize it (Cacho & de Mesa, 2012). On the other hand, to regard faith is to assume a revelation that go before it. There is no faith therefore without revelation and vice-versa. Doing Theology ➢ There is the need to reclaim and explore people's experiences of God's presence, kindness, benevolence, and love for them and source ➢ The phrase “doing theology,” refers to “the process of carrying out theological reflection, articulation and action” (McKim, 1996 in Cacho & de Mesa, 2012). Today it is commonly understood and used to highlight the necessity of thinking theologically in context (Cacho & de Mesa, p.16). ➢ “Theology begins with an experience of God (cf. 1 Jn. 1: 1-3) and proceeds by way of deepening such an experience through meditative (damdamin) and systematic reflection (isip). It is a reflection on our experiences in life and of life in the light of our relationship with God” (de Mesa, 2016). ➢ This involves theological reflection, articulation, and action, emphasizing the need for thinking theologically in context. It begins with an experience of God and deepens through meditative and systematic reflection, reflecting on life experiences and relationships with God. ➢ St. Anselm of Canterbury defines theology as "fides quaerens intellectum" which literally means "faithseeking-understanding". ➢ Theological reflection focuses on two poles: JudeoChristian Tradition and Contemporary Human Experience. The Judeo-Christian Tradition is a passing on of life, influenced by Jewish religious tradition. ➢ The Holy Bible includes Jewish scriptures, known as the Old Testament. The dialogue between these two poles is mutual and critical, drawing their richness from each other while correcting each other's drawbacks. However, there may be elements in the Tradition that hinder the well-being of the people today. ➢ Theologies such as inter-religious theologies, gendersensitive theologies, liberation, and ecological theologies developed after Vatican II are the result of the mutual interaction between the Judeo-Christian Tradition and contemporary human experiences.Theology in the Filipino context ➢ Mabathalang Aral, as a Filipino term, is derived from the local root work for Deity, Bathala, and is a form of Filipino theology. Theology is the activity and process of doing theology, and it is a reflection of the Filipino faith and the importance of these experiences. ➢ Filipinos have a unique experience of God, which provides comfort, relief, and support during times of trouble, pain, and suffering. The Catholic faith is often referred to as "mabathalang aral" or "aral", as it is the lessons learned from life experiences. This concept is closely connected to Filipino thought, with the catchphrase "sana kapulutan ng aral" (listening to stories from one's own end) being a common catchphrase. ➢ In Filipino vernacular jargon, "kailangan pulutin ang mga aral." In this context we can compare the "aral" to the call extended by Jesus' parables to this listeners. They are invited to think about the story, from their own ends and to make their own resolutions. ➢ Relevant stories are narratives one can truly learn from and are therefore worth listening to. ➢ Vermundo Miranda, a Filipino bible scholar, says it profoundly, "ito ang kwentong may kwenta" ➢ There is no explicitly Christian term for God, just in case some would object to such usage of Bathala - referring to the supreme god of pagan Filipinos. ➢ Faith must take root in the matrix of our Filipino being so that we may truly believe as Filipinos. But for this to happen, the Gospel must be presented with the tools, methods, and expressions coming from culture itself. It must be accepted within a person's cultural heritage. Falling and Staying in Love: An Imagery for our Experience of God & Introduction to Bible and its Relevance ➢ The Bible can be viewed as a collection of narratives that tell stories not just about history and events, but also about humanity's relationship with God. These narratives can be interpreted as a form of love story, expressing God's love for his creation and humanity's response. ➢ Even if there are people that consider the Bible as historical stories with no way of assessing its veracity, the ultimate objective of the Bible is to narrate stories of the people from the past in the hope that we can draw inspiration from them. Love Stories in the Bible 1. Covenant and Relationship ➢ The concept of covenant, a binding agreement between God and his people, forms a core theme throughout the Bible. ➢ This covenant establishes a loving relationship with God, with promises of faithfulness and blessings (Exod. 19:5-6). 2. Redemption and Sacrifice ➢ Stories like the Exodus narrative depict God's act of rescuing the Israelites from slavery in Egypt, demonstrating his love and commitment to his people (Exod. 14). ➢ Similarly, the sacrifice of Jesus Christ on the cross can be seen as an ultimate expression of God's love for humanity (John 3:16). 3. Restoration and Renewal➢ The Bible also tells stories of God's forgiveness and restoration after humanity's failings. ➢ This can be seen in narratives like Hosea's marriage to a promiscuous wife, reflecting God's unwavering love despite human infidelity (Hosea 1-3). The Ultimate Expression of Love ➢ The central figure of Jesus Christ embodies God's love in human form (John 3:16). His teachings emphasize love for God and neighbor (Matthew 22:37-39). ➢ Jesus' sacrifice on the cross represents the ultimate act of love, offering redemption for humanity's sin (Romans 5:8). Falling and Staying in Love as Constant Elements in the Experience of Love ➢ There are aspects of love that stay constant despite its reality as a mystery and having different meanings. According to de Mesa & Cacho (2012), the prominent among these aspects are falling in love and staying in love which are already very familiar to people. a. Falling in love ➢ As noted by de Mesa & Cacho (2012), may result to something disastrous just like the Filipino saying, “para kang kumuha ng bato para ipukpok mo sa iyong ulo!” ➢ Peck (2011) believes that falling in love is only temporary and when we fall in love, sooner or later, we will also fall out of love. It is also not an act of the will. This means that falling in love is not a conscious choice. It is a strong emotion where a person feels that the feel-good feeling will last forever. It is euphoric and effortless. b. However, falling in love is not the same as staying in love because for de Mesa & Cacho (2012), staying in love requires deciding and willingness to commit. They further emphasized that love is not only pakiramdam but also paninindigan. The Language of Love ➢ The language that is being used to expound love is another constant concept as asserted by de Mesa & Cacho (2012). Language can express love in a poetic or symbolic manner describing love in a deeper and meaningful way. ➢ The Bible itself doesn't use the specific term "love languages" as it is a modern concept developed by Dr. Gary Chapman. However, the Bible does illustrate many ways to show and experience love. Here's how you can explore this concept: 1. Examples of Love in the Bible a. God's Love – Throughout the Bible, God's love is portrayed in various ways. Here are some examples: o Unconditional Love: Passages like Romans 5:8 describe God's love for us even when we don't deserve it. o Sacrificial Love: John 3:16 highlights God's ultimate act of love in sacrificing his son, Jesus. o Faithful Love: Deuteronomy 7:9 emphasizes God's enduring love for his people. Human Love – The Bible also portrays love between people in various forms: o Marital Love: The Song of Solomon is a poetic expression of romantic love. o Familial Love: Stories like Ruth and Naomi showcase devotion and loyalty within families. o Friendship: David and Jonathan's bond in 1 Samuel 18 exemplifies strong friendship. 2. Parallels to Love Languages: ➢ While not directly mentioned, some biblical concepts align with the five love languages proposed by Dr. Chapman: a. Words of Affirmation: Verses that express encouragement, praise, and blessings can be seen as acts of love through words. (Proverbs 10:12) b. Acts of Service: Helping others in need aligns with showing love through actions. (Matthew 25:35-40) c. Receiving Gifts: While not emphasizing materialism, the giving of gifts can symbolize love and care. (Matthew 2:11) d. Quality Time: Spending focused time with someone demonstrates love and prioritizes the relationship. (Mark 6:31) e. Physical Touch: In appropriate contexts, physical touch like hugs or pats on the back can express love and affection. (Romans 16:16) 3. The Message of Love ➢ The Bible's core message centers around love. Here are some key takeaways: a. Love is a Commandment: Jesus emphasizes loving God and others as the greatest commandments. (Mark 12:30-31) b. Love is Universal: The Bible encourages extending love to everyone, including enemies. (Matthew 5:44) c. Love is Action: True love is demonstrated not just through words but through actions and sacrifice. (1 John 3:18) A Catechism of the Bible: An Introduction The Bible ➢ is a faith-book, written by and for believers, an encounter with and experience of God. ➢ is an account of life, preserved in memory, turned into a text. It records events seen as designed and influenced by God. ➢ is an event of community: Narratives, Genealogies, Laws/Codes, Prophetic oracles Poetry, Epistles, Apocalypses, Sayings, Biographical sketches ➢ What is the difference of the Christian Bible from other religions’ Holy Book? o Jesus, the Word of God, is himself the message of God to humankind. Sacred Scripture ➢ It comes from the Latin word “scriber,” meaning inscribed in papyrus by the Scribes. ➢ It is 100% Word of God and 100% Word of Man: The word of God written by men through the inspiration of the Holy Spirit. ➢ The richness of the “word” of: o The Bible is the Word about God o The Bible is the Word from God o The Bible is the Word by God The meaning and the origin of the word “Bible” ➢ Byblos – papyrus ➢ Biblion – scroll, book; (plural – biblia) o Later on, people discovered that sheets of papyrus can be put on top of each other folded in the middle, and bound, resulting in an easy-touse book called a codex. ➢ Latin-speaking Christians then borrowed the term biblia but treated it as a singular noun. ➢ St. Jerome used the term bibliotheca divina (divine library) – Library of Books. ➢ They say that if we know nothing about the Bible then we are ignorant about our faith as Christians. ➢ “Ignorance of the Bible is ignorance of Christ.” Distinguishing Catholic books from others a. Nihil Obstat - “nothing hinders.” Given by a Censor Liborum, it is an attestation a book contains nothing damaging to faith or morals. b. Imprimatur - “let it be printed.” Given by the author’s diocesan bishop or the bishop of the place in which the book is published. c. Imprimi Potest - “it may be printed.” Given by the major religious superior if the author is a member of a religious congregation. How many are the books of the Bible? a. Protocanonical books: • 39 Hebrew Bible + 27 New Testament = 66 Books ➢ Protocanonical (protos, "first") is a conventional word denoting those sacred writings which have been always received by Christendom without dispute. ➢ The protocanonical books of the Old Testament correspond with those of the Bible of the Hebrews and the Old Testament as received by Protestants. b. Deuterocanonical books: • 46 Hebrew Bible + 27 New Testament = 73 Books ➢ The deuterocanonical (deuteros, "second") are those whose Scriptural character was contested in some quarters, but which long ago gained a secure footing in the Bible of the Catholic Church, though those of the Old Testament are classed by Protestants as the "Apocrypha". The Catholic Bible: A Journey Through its Parts *Please see the last page of this material for a summary of the parts of the Bible. A. Old Testament (46 books): 1. The Pentateuch (Five Books of Moses) ➢ Genesis, Exodus, Leviticus, Numbers, Deuteronomy ➢ The first five books of the Bible are often called the Pentateuch (Greek: five books) by Christians and the Torah (Hebrew: the Law) by Jews. ➢ Judaism holds that the Torah is the most important part of the scriptures: it is the foundation on which God created the world. ➢ These books lay the foundation for the Jewish faith, detailing creation, the covenant with God, laws, and the Israelites' journey to the Promised Land. 2. Historical Books (16 Books) Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Tobit, Judith, Esther (ours is the long version), 1 Maccabees, and 2 Maccabees ➢ They are not categorized this way because they reach any standard of verifiable factual accuracy. The term “historical” refers to the content and scope of the books. We argue that while the books of Ruth, Tobit, Judith, and Esther are presented as history, they are better understood as biblical novellas whose spiritual insights push them closer to the wisdom books. ➢ These books chronicle the history of the Israelites from conquering Canaan to the Babylonian Exile. ➢ These books give us the history of the people God choose to reveal himself to the world. 3. Wisdom Books (7 Books) ➢ Job, Psalms, Proverbs, Ecclesiastes, Song of Songs, Wisdom, Sirach ➢ These books are filled with prayers, insights, and syntheses of how to live one's life in accord with God's commands. ➢ The Wisdom books deal with our questions about God, self, life, death, good and evil. Things we can’t quite wrap our brain around, but nonetheless speak to our heart. 4. Prophets (18 Books) ➢ Isaiah, Jeremiah, Lamentations, Baruch (includes the letter of Jeremiah), Ezekiel, Daniel (ours is longer with 14 chapters) Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah and Malachi. ➢ These longer prophetic books address social justice, God's judgment, and future hope. ➢ While many of us might automatically associate "prophets" with future-telling and special acts of power, this does not represent the primary role of prophets in the Jewish and Christian traditions. Rather, a prophet is simply one who speaks God's truth on God's behalf. The Deuterocanonical Books (7 Books) ➢ These additional books are found in Catholic Bibles but not in the Hebrew Bible (Protestant Old Testament). ➢ They include works like Tobit, Judith, Wisdom, Sirach, Baruch, and Maccabees 1 & 2. ➢ These books offer valuable historical and spiritual insights, although their exact status varies within different Christian traditions. B. New Testament (27 books) 5. The Four Gospels: ➢ Matthew, Mark, Luke, John ➢ These core texts narrate the life, teachings, miracles, death, and resurrection of Jesus Christ. 6. The Acts of the Apostles or Historical Book ➢ Attributed to St. Luke ➢ This book chronicles the spread of Christianity by the Apostles after Jesus' ascension. 7. The 14 Pauline Epistles ➢ Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, Titus, Philemon, Hebrews. ➢ Letters written by St. Paul to various early Christian communities, addressing theological concepts, Christian conduct, and Church organization. 8. The 7 General Epistles ➢ Letters from other apostles and early Christian leaders offering guidance and encouragement to the Church. ➢ James, 1 Peter, 2 Peter, 1 John, 2 John, 3 John, Jude. 9. Book of Revelation (Apocalypse) ➢ This is attributed to St. John the Evangelist. ➢ A symbolic and apocalyptic work depicting the ultimate triumph of God and good over evil. God’s Pagpapadama: What makes us Fall and Stay in Love with God ➢ All religions have some idea of the importance of love. Christian theology stresses the importance of love because God has revealed that He is love (1 John 4:8, 16). Love is both what God is and what He has done; God always acts in love. ➢ Love is a transitive reality—that is, it requires an object. In the Bible, love is described as personal (between persons) and selfless (desiring the best for others). Christians see God’s love in sending His Son to die on the cross to save sinners (Rom. 5:8; John 3:16; 1 John 4:10). ➢ Christians are to be known by the fact that they love God and others (John 13:34-35). Their love is not to be like the love the world has (Luke 6:32, 35). Love is best seen in actions and in most cases is to be identified with what we do—in our compassion and commitment to those around us, regardless of the object’s virtue (1 John 4:19). Our loving attitudes and behavior are to reflect God’s love. ➢ Jesus said that only two commands are needed to govern our lives: love of God and love of neighbor. If such love is demonstrated, all the law and prophets are fulfilled. The Centrality of Love in Christian Faith ➢ Pope Benedict XVI wrote in his encyclical letter entitled “Deus Caritas Est”: o “God is love, and he who abides in love abides in God, and God abides in him” (1 Jn 4:16). o “We have come to believe in God's love: in these words, the Christian can express the fundamental decision of his life. Being Christian is not the result of an ethical choice or a lofty idea, but the encounter with an event, a person, which gives life a new horizon and a decisive direction. ➢ Based on the encyclical letter of Pope Benedict XVI, Deus Caritas Est, God is love and we become Christians because we believe in God’s love. ➢ Furthermore, having faith in God’s love is not enough, as what St. James once said, “Faith without practice is empty.” Thus, having Faith in God’s love also connotes that in everything, we should practice love. ➢ St. Paul in his First letter to the Corinthians 13: 1-3 wrote, “Whatever Christians do, no matter how impressive, are meaningless without love.” St. Paul gave us a reminder that as Christians, we are all called to love and in loving we make our Christian Faith meaningful. Being Christians and a follower of Christ, Christ in the Gospels commands us: a. “You shall love the Lord your God with all your heart and with all your soul and with all your mind”. This is the great and first commandment. b. “You shall love your neighbor as yourself”. Given these two commandments of Christ makes us as Christian. Hence, if we commit ourselves following the commandments of Christ we belong to Christ and Christ in us. The Four Types of Love 1. Eros ➢ Is the Greek word for sensual or romantic love. The term originated from the mythological Greek god of love, sexual desire, physical attraction, and physical love. ➢ Love in the form of eros seeks its own interest and satisfaction—to possess the object of love. ➢ God is very clear in the Bible that eros love is reserved for marriage. 2. Storge ➢ This Greek word describes family love, the affectionate bond that develops naturally between parents and children, and brothers and sisters. 3. Philia ➢ Is the type of intimate love in the Bible that most Christians practice toward each other. This Greek term describes the powerful emotional bond seen in deep friendships. ➢ Philia originates from the Greek term phílos, a noun meaning "beloved, dear, a friend; someone dearly loved in a personal, intimate way; a trusted friend held dear in a close bond of personal affection." Philia expresses experience-based love. ➢ Philia is the most general type of love in Scripture, encompassing love for fellow humans, care, respect, and compassion for people in need. ➢ The concept of brotherly love that unites believers is unique to Christianity. Jesus said philia would be an identifier of his followers: "By this everyone will know that you are my disciples if you love one another." -John13:35. 4. Agape ➢ This term denotes a love that is oriented towards the well-being of the beloved. ➢ Agape is the highest of the four types of love in the Bible. This term defines God's immeasurable, incomparable love for humankind. It is the divine love that comes from God. Agape love is perfect, unconditional, sacrificial, and pure. ➢ Agape and Philia are the two types of love that at times are even regarded as synonymous in meaning. To ensure God loves us is truly selfless, John chose to use agape. There is a sense of deliberateness and resoluteness in this word which transcends limits that human emotions may at times block the growth of true love. ➢ The Filipino word “pag-ibig” is similar. It is a form of love expressive of eros and is derived from the root word “ibig” or desire. It commonly connotes the yearning to possess what is “loved”. When one says to another “Iniibig kita, pinaka-iibig kita,” this person is saying “I want you to be mine.” ➢ In addition, here is a more appropriate to translate agape as “Kagandahang-loob” to describe God rather than “pag-ibig” which is the usual Filipino translation in the Bible. God as Kagandahang-loob in Jesus Christ Loob/Kalooban ➢ Loob, literally means “the within”, refers to the core of our personhood as Filipinos and to our most authentic inner self which is essentially related to other selves. ➢ The Filipino loob is a shared self so we cannot comprehend it apart from experiences of relating to others. It is, moreover, regarded as the organizing center of human reality and the wellspring of feeling (damdamin), thought (isip) and behavior (kilos). ➢ This means that whenever we feel, think and act, our loob is inevitably involved; it is the loob that actually feels, thinks, and acts (Cacho & de Mesa, 2012, p. 63). Ganda/Maganda ➢ The term ganda, in general, stands for a delightbringing totality. It is “not a mere aspect of social, intellectual, and material reality” but “the sum total of katangian (traits) associated with anything.” ➢ That is why we consider pleasant physical appearance as insufficient in what we could call maganda if there is no corresponding goodness in character” (de Mesa & Cacho, 2012 p. 64). Concept of Beauty in the Bible: 1. “For the LORD sees not as man sees: man looks on the outward appearance, but the LORD looks on the heart.” - 1 Samuel 16:7 2. "I praise you, for I am fearfully and wonderfully made. Wonderful are your works; my soul knows it very well." - Psalm 139:14 3. "For we are God’s handiwork, created in Christ Jesus to do good works, which God prepared in advance for us to do." - Ephesians 2:10 4. Your beauty should not come from outward adornment, such as elaborate hairstyles and the wearing of gold jewelry or fine clothes. Rather, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God’s sight. - 1 Peter 3:3-4 5. Charm is deceptive, and beauty is fleeting; but a woman who fears the Lord is to be praised. - Proverbs 31:30 Kagandahang- Loob ➢ Kagandahang-loob is a winsome goodness, ang kabutihang nakakabighani o nakakaakit. ➢ That is why Kagandahang-loob is pure positivity that captivates and wins people over (Schillebeeckx in de Cacho & de Mesa, 2012, p. 64). God as Kagandahang- loob in Jesus Christ ➢ According to first letter of Paul to the Colossians 1:15, “The invisible love of God became visible in Jesus Christ.” Paul’s letter to Titus attests to this thus: “Sapagka’t inihayag ng Diyos ang kanyang kagandahang-loob na nagdudulot ng kaligtasan sa lahat ng tao” (Titus: 2:11). ➢ Our definition, so to speak of God is Jesus Christ for God is Jesus-like. This is why Jesus is so foundational and so central in Christian Faith (Cacho & de Mesa, 2012, p. 64). ➢ Ang kagandahang-loob ni Hesus ay nakakatawag pansin at nakakabighani, may dating ito at talab. And God is this kind of beauty. God’s Kagandahangloob is salvific, it transforms, it heals, and it comforts (Cacho & de Mesa, 2012, p. 65). God’s agape ➢ God’s kagandahang-loob freely and graciously acts for the well-being of people (lubos na naginhawahan) without any thoughts of return of the favor. ➢ Describing God in Jesus Christ as kagandahangloob goes beyond its references to kindheartedness, benevolence, beneficence, and goodness as a specific act. Kagandahang-loob does not only mean divine goodness and benevolence, it is goodness and benevolence that arises from the very core of God. ➢ Furthermore, the kagandahang-loob of God has been described as kagandahang walang daya. And finally, God’s kagandahang-loob or the love of God is identical with the being of God, therefore, it is not something which God has or does, it is not a virtue or a property of God, nor is love something which God can decide to here and without there. It cannot be uneven or pass away. Love is, quite simply, what God is (Cacho & de Mesa, 2012, pp. 66-67). The Foundation of Faith: Pagpapadama ng Diyos ng Kanyang Kagandahang-loob as Revelation ➢ We can speak of God’s initiative in a way that is more in harmony with Filipino thought. This we shall describe as God’s pagpapadama of divine kagandahang-loob or agape. Pagpapadama: The intuitively affective-cognitive way of experience ➢ When we ask about how God manifests His love to us, we turn to a most common way Filipinos communicate: pagpapadama, that is, making someone feel what one wants to convey. ➢ Pagpapadama is both an important feature of our Filipino communication patterns and indicative of the importance that we give to feelings. What we want to be communicated to another needs to be done the feeling way. ➢ Pagpapadama is communicating the intuitively affective–cognitive way. The occurrence of “having felt” (nadama) implies that whatever is communicated has an effect, may dating at talab. In this work, we shall use the term “dama” with its cognates “pagpapadama”, “nadama” or “nadarama” to speak in general about this Filipino manner of relating. ➢ It is intuitive because it is rationally calculated; it is affective–cognitive because “dama” intimately combines feeling and thought in the action. Kailangang maramdaman ng kapwa ang nais nating ipabatid Re-interpreting “revelation” in the light of pagpapadama and kagandahang-loob 1. God’s pagpapadama is relational ➢ Kagandahang–loob calls our attention to the fact that what transpires between God and people is a relationship that involves the deepest and most authentic reality of the self (loob). ➢ It is implied that “kagandahang–loob” is a relational concept; it cannot be known or demonstrated in isolation from fellow human beings. God’s relationship of “kagandahang– loob” is not a superficial one for it engages who God truly is and who we truly are. ➢ According to St. Paul, God’s pagpapadama was something that occurred within him. Such “kagandahang–loob” is one that bestows dignity to us – tinatao tayo – and in his way honors God as truly a God of genuine concern. 3. God’s pagpapadama is life-giving ➢ Zoe as ginhawa ➢ Filipinos who experience “hirap ng buhay” (difficulty in life) desire for “ginhawa”. It expresses Filipinos’ experience of total well-being. It is rooted in human realities but does not take for granted other aspects of human life that transcend earthly blessings. We aim at the fullness of “ginhawa” even when at times it is elusive. ➢ Through our day-to-day experiences, we get a glimpse of ginhawa which God gives us. Even when we only have fragments of ginhawa, we are sustained in our continuous struggle to fulfill God’s will of lubos na ginhawa for all of us. Two perspectives of Zoe or Salvation ➢ The notion of ginhawa can represent two (2) perspectives on zoe or salvation, the redemptioncentered and the creation-centered. Each one has its strengths and weaknesses. a. Redemption-centered ➢ Focuses on the process from hirap to ginhawa (pag-ahon sa hirap) generally relates to the redemption-centered mindset. ➢ In this perspective, God’s salvation is seen as a liberation or release from sin and all its evil effects. Oriented as it is towards evil, this outlook regards the world as corrupt and corruptive. ➢ Humanity needs to be redeemed. By our own efforts, we can put things right. Our helplessness comes from our being born in sin, having inherited it from the first human beings. We had become, in St. Augustine’s words, a massa damnata (Latin, condemned mass of humanity). ➢ As St. Paul puts it, since all have sinned, and fall short of the glory of God, they are justified by his grace as a gift, through the redemption which is in Christ Jesus whom God has put forward as expiation by his blood to be received by faith” (Romans 3: 23-25). ➢ Redemption from the slavery of sin is only possible by acceptance of Jesus as savior. To believe Christ Jesus, who took upon Himself the punishment, which was due to us, is to be assured of redemption. Because if you confess with your lips that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved” (Romans 10: 9). This way of understanding redemption is referred to as the theology of atonement. It was formulated by St. Anselm. He is, however, often misunderstood as presenting Jesus appeasing an angry offended God. Actually, what he is offering is a contextualized view of God’s compassion within the medieval feudal culture of Europe. In his view, divine goodness provided a solution to the predicament of human beings. b. Creation-centered ➢ Concentration on experienced ginhawa, no matter how partial and temporary, connects with the creation-centered way of thinking. ➢ The creation-centered way of looking at salvation, for its part, focuses on blessings of life. Before there was sin and sinfulness, there was what had been considered by God as “good” and “very good”. Before “original sin”, there was “original blessing”. Life is meant to be a joy, not a gloomy existence. ➢ To make us realize that the world and all of creation are good (cf. Gen 1: 31), God shares our humanity through Jesus