Bro. Alex C.

Henon, RCJ
Missiology

Introduction
1. Who is Christ for you? What does your relationship with Christ have to do with how you
view reality? How do you allow Christ to shape your responses to people and situations?
Christ for me is my friend, my guide, my strength, my savior, my co-pilgrim in this life, and
my liberator. I am still struggling to have a deep relationship with Christ. Though struggling to
have a deep relationship with Him, it helps me to acknowledge and understand that viewing the
reality of life is a struggle to. Hence, having a deep relationship with Christ will really help us to
recognize completely and totally the reality of life which involves the day to day reality of the
people. I allow Christ to shape my responses to people and situations by simply looking upon his
life and deeds and making it as a paradigm of responding to the situations and even to people.

Chapter 1: Missionary Disciples

1. How are you the human face of God to your family, your co-workers, and those you meet
in the course of each day?
By showing respect to them I project the human face of God to them. I believe that through
respect I value what God values to the human person, i.e. his/her uniqueness and dignity which is
the very fundamental of human person’s life.

2. How is the Word of God a formative factor in your life?

The Word of God is very formative in our lives. Through the Word of God it is easily for me
to acknowledge that everything is grace and according to the will of God. It also helps me to
understand, appreciate, and be critical to the many choices that surprisingly comes into my life. It
also guides me to see clearly, totally, and holistically the reality of life and the struggles of every
human person along my journey.

3. The CELAM Conference connected the Word and Eucharist as sources of enriching
Catholic life. What does this say to us about the relationship of liturgy and mission?
As what I understand, liturgy depicts the very mission of Christ in the life of man. Through
Incarnation which has been being describes and portrays in the liturgy, the Christ as the Word of
God took the form of a slave and being born in the likeness of man so that Christ may fulfill the
mission that the Father has been handed over to him. It means to say liturgy and mission is
interrelated. Liturgy cannot stand alone without mission and mission cannot attain its fulfillment
without liturgy.

4. Paul VI called for integral evangelization in Evangelii Nuntiandi (1975). The bishops of
CELAM call for evangelization that is joined to promotion of the human person and
authentic Christian liberation. What might this mean in the light of Catholic Social
Teaching?
It might mean that evangelization is more effective when there’s the promotion of the human
person and authentic Christian liberation. Probably, through evangelization the Catholic Social
Teaching may enhanced more in terms of its effectivity and sensibility on the reality of life.
Chapter 2: The View of Reality by Missionary Disciples

1. How the Mass Media shape your worldview?

By the rapid influx of information, mass media seems shape my worldview totally. But there’s
a lot of caution in dealing with the information which the mass media presents in a prompt and
swift manner. So for me, it’s not just being informative about it, but it is important also that I
should be critical on every information that encounter in mass media, and that’s how the mass
media shaped my world view.

2. What are some visible effects of the media impacting the lives of people, especially youth
or young adults?
The visible positive effects are: they are being informed instantly; their lifestyle is being
improve; connections are being established easily, and communications are now hassle-free.
However, there are visible negative effects: due to the rapid influx of information people are now
becoming dependent about it and just accept it without analyzing the content; people, especially
the youth or young adults are becoming more individualistic and they forget the value of
interaction and personal relations.

3. How does the perspective presented in Paragraphs 41 and 42 speak to you and the people
with whom you interact on a daily basis?
The perspective helps me to understand myself and the people with whom I interact on daily
basis the same the way Christ deals the truth of His existence and the people He encountered in
His public ministry. The perspective presented in Paragraphs 41 and 42 helps me to be aware of
the significance of our faith in Christ in relating it with ourselves and in our relationship with
others. Hence, the perspective in Paragraph 41 and 42 really challenges us to center our lives in
Him because only Christ reveals to us the truth of our being.

4. How do faith and culture come together in your life?

By faith it helps me to see the bright side of my culture and appreciate its uniqueness and
distinctiveness.

5. What cultural traditions support your way of life? Which ones are in conflict with the
reality presented in the mass media?
Respect to the elderly by saying ‘po’ and ‘opo’; the ‘mano po’ gesture to the elderly; the
‘bayanihan’ system; and valuing the sanctity of life and family especially marriage. I think, it is
in valuing the sanctity of life and family especially marriage that now in conflict with the reality
presented in the mass media. Some mass media practitioners and machineries today seems to be
depreciating and excludes the value of sanctity of life and family due to the fact that it presents
and emphasizes the opposition of life and family.

6. What is meant by what is called “a new kind of colonization by the imposition of artificial
cultures”?
It means artificial cultures are now dominating the mindset and the lives of the people today
due to some measures that lobbying it and at the same time controlling the way people live today.
 7. What are some of the consequences named in paragraph 46 and how do you see them in
present society in the United States? How do they affect parish life?
Due to the impact of mass media the effects of subjectivism and individualism on the concern
for the common good in the present society in the United State has greatly influence the way people
live and accept the truth of faith in Christ. The present society in the United State become more
secular which also greatly affected the way they live their faith. The parish life of today especially
in the United State must really work more in evangelizing the truth about Christ through dialogue
and mission due to the great influence of secularist attitude that which makes the parish life not
anymore relevant to the lives of people today.
8. Paragraphs 47-51 explore the consequences of a view of reality that regard human relations
as “leading to emotional relations without responsible and the final commitment: “As you
read these paragraphs can you affirm this diagnosis of the ills of society? How is your faith
life affected by these changes in cultural perspectives?
Yes, like for instance here in the Philippines the emergence of indifference as regard human
relations has now being greatly felt. Society nowadays seems she just shrugging-off her shoulders
when the disregard on human relations and dignity just like promulgation of unjust laws, extra-
judicial killings, exploitations, and corruption becoming more evident and not taken into
immediate actions. From these negative effects my faith is being challenged and shaken.

9. As you read these paragraphs think about the cultural complexity that you live and work in
and note down for yourself. Does this complexity constitute a missionary situation in need
of a response? What would be your approach?
Reflecting about the paragraphs about the cultural complexity that I live and work in ii could
say that there are a lot of complexity here in the Philippines that constitute a missionary situation
and need for a response just like the great emergence of poverty. My approach on this scenario is
more on empowering the people by giving them the opportunity to improve their lives and by
human promotion.

10. Who do you know suffers because of social exclusion as described in paragraph 65?
I think those who suffer because of social exclusion are the poor and marginalized, woman,
youth, and children.

11. What parallels can be found in your society, in your city or regional area?
The same thing as what mentioned like corruption especially in our government, crime and
violence especially extrajudicial killings, drugs, and exploitations.

12. What are you doing to demonstrate your respect for creation? Be practical.
I save electricity and conserve water.

13. What is the theological/spiritual basis for your actions?

For me is the example of Christ on how He do his public ministry and how He liberates the
people through love, compassion, concern, and mercy.

14. History is blotted with conflicts between white people and people for color because of
arrogance and lack of appreciation for ethnic and racial diversity. How do you relate to
“the other” who is different because of age, race, and gender?
 I befriended them and I see to it that I don’t discriminate them due to their age, race, and
gender. I am a kind of person that really appreciate the uniqueness of ethnic and racial diversity.

Chapter 3: The Joy of Being Missionary Disciples to Proclaim the Gospel of Jesus Christ

1. What are some of the things you do to cultivate your relationship with Christ?
I deepen my relationship with Him by meditating the Word of God everyday, by actively
participating in every celebration of our faith, and by valuing the significance of having a deep
personal relationship with Him through prayer.

2. How has this relationship influenced your mission praxis?

For me, being faithful and committed to my relationship with recharges me to do my mission
praxis. It also enlightens and helps me to put into direction my mission praxis according to the
mission praxis of Christ.

3. Reflect on this text that quoted in paragraph 107. In your own words explain the
relationship between the mystery of the incarnation and the mystery of your own identity.
For me Incarnation is a Good News because the Word became Flesh and dwells among us. It
means to say, God chose the form of a slave through Incarnation in order that he may enter into
my history; our histories. Hence, the mystery of Incarnation for me means God entered into my
history through love and mercy in spite of its shortcomings, limitedness, and weakness it has.

4. How does the Incarnation inform mission?

Through God’s initiative in bringing His only Son Jesus in the history of mankind. Therefore,
it is through God’s initiative that every missions is tantamount to proclaiming and living the truth
in Jesus’ name which Jesus Himself has made it to do so.

Chapter 4: The Vocation of Missionary Disciples

1. The relationship with Christ is all about being chosen and loved. Reflect on what you do
to support it. Is it indeed the center of your life? It takes this to be missionary disciple.
Choose again to make a response to the Lord.
My relationship with Christ is still the center of my life. Through it I am convince that I am
being loved and chosen to do His will everyday. In order to support it I will really do my very
best to safeguard my deep relationship to Him by being more consistent on my responsibilities and
obligations which pertains to deepening my personal relationship to Him and by introducing Him
to others through acts of charity and forgiveness.

2. What does the “dynamic of the Good Samaritan” say to you about Jesus’ approach to
building communion?
The Dynamic of the Good Samaritan in relation to Jesus’ approach says something to me which
I would like to synthesize and emphasize on these words: No one is excluded and left out in
building up communion considering the participation of Christ as the precursor and the
center of communion.
Bro. Alex C. Henon, RCJ
Missiology

Chapter 5: The Communion of the Missionary Disciples in the Church

1. Paragraph 173 calls us to engage in mission with imagination and creativity. What creative
ways might evolve in your diocese, parish, religious community that lead to communion
and mission?
I think, one of the creative ways that evolves in my community as regard mission is its
apostolate towards the street children, and the poor of Multinational and Baseco which has the
objective to sustain them with necessary aids and to cater their needs through education,
empowerment, and human promotion. From this creative ways, my community enhances its
relation to those who are most in need as what our founder St. Hannibal emphasized into his
teachings and writings. Moreover, from this creative way, my community also enhances its
mission that is also linked to the invitation of the Church, i.e. preferential option to the poor.

2. What implications does a vision of Church rooted in communion and charged with being
on mission have for sacramental preparation, pastoral care and social concerns in a diocese
and/or parish?
A vision of Church rooted in communion and charged with being on mission implies an
invitation for every diocese and/or parish to have a serious sacramental preparation, pastoral care,
and social concerns. The Church’s vision that highlights communion and always on mission also
implies a challenge to every diocese and/or parish to be a shepherd of their flocks concerned for
their pastoral and sacramental welfare. A balance between evangelization and ritualization
conveyed and manifested through Christ-centered pastoral work should be the foundation and the
guide for every diocese and/or parish as what Church’s vision emphasizes as she partakes herself
in communion and mission.

3. How is the Church strengthened and mission enhanced when all contribute according to
their gifts and vocations? How is this related to St. Paul's teaching about the Body of Christ
in 1 Corinthians 12?
When gifts and vocations contributed to the strengthening and enhancement of the Church’s
mission, the Church easily fulfills her role to propagate and to ensure her mission to proclaim the
Good News of the Kingdom of God and to manifest. Just like the Body of Christ in 1 Corinthians
12, every gifts and vocations, though different, are from the Spirit that forms the Body of Christ.
Every gifts and vocations comes from the Spirit which baptizes each and every one of us into one
body. Every gifts and vocation are important for the Body of Christ as what 1 Corinthians 12:25-
26 asserts; every part of the Body of Christ has the concern and contribution to one another and
to the composition of the Body of Christ. If one part suffers, all the parts suffer with it; it one part
is honored, all the parts share its joy.
 4. How does the teaching of Aparecida reflect the teaching of Lumen Gentium, Evangelii
Nuntiandi and Redemptoris Missio?
Aparecida enhances the teaching of Lumen Gentium, Evangelii Nuntiandi, and Redemptoris
Missio. Aparecida give a practical guidelines and ideas about the exhortations of the three
important Church Documents as regards mission, evangelization, and communion. Aparecida
reflects the teachings of the three important Church Documents by emphasizing some their
important aspects which related on their concerns about mission, evangelization, and communion.
Moreover, Aparecida is a practical approach that suggests concrete gestures for the concerns of
the three important Church Documents.
5. What insights about ecumenism and inter-religious dialogue have you gained from this
section? What part can you play in the ecumenical and interreligious dimensions of our
missionary vocation? What can every Catholic do?
One of the insights that I have gained from the section is this line; Good intentions do not
suffice. Concrete gestures that enter hearts and stir consciences are essential, inspiring in
everyone that inner conversion that is the prerequisite for all ecumenical progress. This line
challenged me to think about my role or part in the ecumenical and interreligious dimensions in
my missionary vocation. I think, my part or role for this is to promulgate the importance of
ecumenism and interreligious dialogue by doing the concrete gestures of it. As a religious and
Catholic, one of my duties is to be inclusive on what I believe in. To have an attitude of being
inclusive in ecumenism and interreligious dialogue is one of the most important means in order to
promote unity, peace, and understanding between Christian denominations and non-Christian
religions. Being inclusive is not just exclusive for me since that I am religious. It is also the duty
and responsibility of every Catholic. To be religious interreligiously is already an emerging
phenomenon. So, we Catholics are now facing this kind of reality and the invitation of the Church
for us is to be inclusive on what we firmly believe in.
Bro. Alex C. Henon, RCJ
Missiology

Chapter 6: The Formative Itinerary of Missionary Disciples

1. As I recall my formation in Christian life what were decisive moments in my encounter
with Christ? What helps me sustain the grace of these encounters?
When I encounter Christ in my downfall moments it was a decisive moment for me to go back in
his presence by availing the Sacrament of Reconciliation. In that sacrament, I encounter His
forgiveness and mercy. From that, in order that I may be able to sustain the grace of that encounter
I see to it that I am frequently availing the availability of that sacrament which where the mercy
and the forgiveness of God flows.
2. How does "the realism of the lncarnation” affect my mission praxis? How does it call me
to conversion, communion and solidarity?
The realism of the Incarnation helps me to understand my mission praxis as something relevant
into my life and life-giving. It challenges me also to see conversion, communion, and solidarity
as an important aspect for my missionary desire and as a means for me to be firmly rooted in
Christ.
3. In what ways do I experience the Church as my home? How am I enriched through my life
in the Church? How am I challenged to grow?
I experience the Church as my home by being at home to her. The Church really enriched my faith
and my life through her teachings and initiatives to promote the Kingdom of God in her missions.
However, she still challenges me by making me realize the significance of being indulge with her
teachings and missions which somehow serves as a fundamental means for me to grow in my faith.
4. The Constitution on the Liturgy (51) instructed that the "treasures of the Bible be opened
up" for us in the liturgy. How seriously do I take praying with the word of God? How does
it call me to missionary discipleship?
I really see to it that during meditation time I attuned my attention with the Word of God. I really
pray with the Word of God. I consider it as my guide for my life. Considering it as one of the
most important means for my journey helps me really to re-direct my focus and my awareness
about my vocation in life. To be a missionary disciple should be attuned to the Word of God.
Through the Word of God, I am challenged to consider, recognize, and partake the call to
missionary discipleship. Hence, considering the Word of God as guide is also considering its
demands and challenges for me to take part on the beauty of missionary discipleship which
something noble and worthwhile in the eyes of God.
5. How does information about the scriptures help to foster a living encounter with Christ?
To be informed about the scriptures really helps us to foster a living encounter with Christ. The
information about the scriptures assist us to imbued into our lives our living and personal encounter
with Christ. Moreover, it also nurtures our awareness about Christ who is the author of our lives.
 6. Are you familiar with Lectio Divina? Have you used it as a method of prayer? lf not, what
method or approach do you take when praying with the scriptures?
I am familiar with Lectio Divina. I sometimes used it as a method of prayer. I usually do
meditation as an approach when I am praying with the scriptures.
7. How does active participation in the liturgy foster your encounter with Christ? ln your own
words, explain the connection that exists between believing, celebrating and living the
mystery of Jesus as missionary disciples? Why is this important?
Through the liturgy my encounter with Christ is being enhanced and nurtured. As missionary
disciples, believing in Christ is one of the fundamental means for us in order to celebrate what we
believe in the mystery of Christ as our model for missionary discipleship, and what we believe and
celebrate in the mystery of Christ radiates the way how we live the mystery which pertains on our
call as missionary disciples. To believe, celebrate, and live the mystery of Christ as missionary
disciple is very significant and relevant because it lays down to us the foundation of our calling as
missionary disciples of Christ.
8. How does prayer foster a commitment to justice, peace and the common good? Why do
suffering, poor people deserve our special care and concern?
Through prayer we able to determine our commitment to justice, peace, and the common good.
We also able to pinpoint the problems and difficulties that impede the promotion of justice, peace,
and the common good. People who are suffering and poor deserve our special care concern
because they too are persons who are with dignity and being loved by God. The poor and the
suffering are also like us created in the image and likeness of God.
9. Why is important to foster popular piety?
Popular piety is important to foster because it contains and expresses a powerful sense of
transcendence, a spontaneous ability to find support in God and true experience of theological love
which nurtures the faith of the believer and his/her constant communication and communion with
God.
10. What are the challenges to missionary disciples who may not share the popular devotions
of the people of a particular cultural group?
If popular devotions will not be shared to the people of a particular cultural group, faith will really
not be something immanent and life-giving. Popular piety gives life to the faith and enhances its
relevance and significance to our personal encounter with Christ so it should never be disregarded,
ignored, and overlooked. If it will not be shared our faith will be something dry, dull, and
monotonous.
11. What value can expressions of popular piety have in a secular culture?
Faith will never be compartmentalize as a personal gain and secularize if popular piety is being
seriously recognized as an important expression for cultivating the faith. Through popular piety
believing, celebrating, and living the mystery of Jesus in this highly secularized era will be still
appropriate and significant.
12. How does Mary's witness of fidelity to Christ speak to you? What does she offer you to
support your own journey as a missionary disciple?
Mary’s witness of fidelity to Christ reminds me of her constant trust to God and being dependent
to Him. Mary offers me an example of how to be a missionary disciple. Through her example of
being dedicated and faithful to the will of God, it grants me an assurance that I too may also attain
the mandate of God to be a missionary disciple if and only if I will increase my trust and
faithfulness to God like Mary did.
13. Read Paragraph 278. What is your impression of these aspects of the formative itinerary?
How would you present them to others?
The aspects of the formative itinerary challenges me really to recognize, welcome, and internalize
its experiences and values which constitute Christian identity and mission in the world. It also
demands me to indulge myself with those aspect so that I may be able to help also the members of
the Church to always be with Christ. I think, presenting those aspects of the formative itinerary to
others is something arduous. However, I will still present those things to them by showing to them
my availability and interest about the aspects of formative itinerary and sharing to them the insights
and learnings that I gain from those aspects.
14. How do the various dimensions of the formation process described in paragraph 280
contribute to the development of missionary disciples?
The various dimensions of the formation process described in paragraph 280 helps missionary
discipleship be an authentic and credible in its mandate as regard the promulgation of the Gospel
values in mission and evangelization.
15. Name the benefits of the formative itinerary named by the CELAM bishops that could
benefit the whole Church?
Through the formative itinerary, people will be accompanied well with dynamic, active, and open
pedagogies that assures faith-nourishment and active involvement on Church’s mission. It will
also strengthens the lay men and women to contribute and to collaborate on evangelization and the
promulgation of the Gospel values. It will facilitates and enables proper diocesan bodies, church
associations, services and movements, religious communities, small communities, social ministry
commissions, and various ecclesial bodies to promulgate the stature of new life in Christ deeply
described in the mission of the Church.
16. What kind of catechesis will strengthen missionary discipleship?
A catechesis that is life-giving, person-oriented, a combination of theory and praxis, and
empowering.
17. Read paragraph 298. How important is the permanent catechetical journey for the life of
the Church?
Through catechetical journey, the education in faith is being truly manifested and enhanced by
allowing Christ to be known in depth and be followed faithfully in faith. Also, the reading and
meditating the Word of God will be strengthened and be well-realized by the people who are eager
and willing to give life and service to the Church.
18. How does the vision presented in this chapter become a reality in the various institutions
that support Catholic life?
The vision presented in this chapter created an impact in the various institutions that support
Catholic life, and so it becomes a reality. By keep on emphasizing the significance of the vision
presented in this chapter, it really created a great influence and impression in various institutions,
and so it becomes a reality on which it mostly highlights the Catholic life.
19. How does the aim of each of the institutions named in this section contribute to the
conversion, communion and solidarity of missionary disciples in today's world?
The aim of each of the institutions named in the section contributes to the conversion, communion,
and solidarity of missionary disciples in today’s world by simply making those aim as a foundation
and as important link for conversion, communion, and solidarity of missionary discipleship.
Bro. Alex C. Henon, RCJ
Missiology

Chapter 7: The Mission of the Disciples in the Service of Full Life

1. This document sees missionary discipleship as a consequence of sharing life with the
Trinity. lt is the fruit of the love of the Father, Son and Holy Spirit. Reflect for a while and
recall your best experience of community. What made it such a good experience? List the
elements and see how you have implemented these in other situations
While reflecting my best experience of community I recall that in the community you consider
everyone as your brothers and sisters. There’s no room for discrimination when you’re in the
community. Everyone is cooperating and showing their concerns and affection when conflicts and
problems arises in the community. For me, these things that I elaborate from my best experience
of community is what made it such a good experience. From my experience of community;
concern, cooperation, affection, considering everyone as your brothers and sisters, and
camaraderie are the elements that I noticed. Learning these elements from my experience of
community, I have implemented those elements in other situations by doing and sharing it to others
so that others may also learn from it and apply it from their day to day living in a community.
2. Reflect on the biblical texts given in paragraph 353. What are some of the recurring
characteristics of Jesus' manner of relating to people? What text resonates most with your
approach to people? What text is most challenging to you?
Some of the recurring characteristics of Jesus’ manner of relating to people are he usually he heals
the sick, he frees the possessed and he eats and drinks with sinners. In my approach to people, the
text that perhaps resonates is Matthew 5:24 because I usually introduced to the people the
significance of reconciliation and forgiveness in day to day living. On the other hand, the most
challenging to me is the love for enemies (cf. Matthew 5:44) because it’s really hard to love an
enemy especially if he/she devastated your life.
3. "Life grows by being given away." How has this been proven true in your experience of
mission? Consider your current social reality. What challenges does it present to you now?
Being always sent for an apostolate is really a fruitful experience for me. Considering this, indeed,
“Life grows by being given away.” My life has been improved and nourished by being sent always
for an apostolate. I recognized from this the value of sharing your life for the sake of other’s
welfare, and for me this is a wonderful and rewarding experience for such a person like me who is
vulnerable and fragile. However, it challenges me to be an authentic missionary disciple. It’s not
enough that I will just be stunned by the experience of awe on this opportunity of being sent for
an apostolate. I must also exert a lot of efforts in showing my interest and my capacities for doing
and immersing myself on an apostolate.
 4. How are you called to pastoral conversion in your current context?
I am called through seeing the reality of need first in my current context, and then to take part on
that reality of need, do something about it, and immerse myself on it.
5. What areas of life in the country (or your current location) present the greatest obstacles to
a realization of God's reign?
In my country, the greatest obstacles to a realization of God’s reign are corruption, extortion, extra-
judicial killings, drugs and sexual abuse, human trafficking, and exploitations.
Chapter 8: Kingdom of God and Promoting Human Dignity
1. As you, reflect on the opening paragraphs of this chapter, express in our own words the
relationship between justice and charity. ln light of this, what is the significance of Saint
Alberto's words: "ln our works, our people know that we understand their suffering?"
For me, justice is charity and charity is justice. It’s all about giving what is due, relevant, and
undiscriminating to the people. The significance of St. Alberto’s words emphasizes a challenge
that as striving to be a missionary disciples of Christ we should be compassionate in our works
that deals with the sufferings of our people. Moreover, we should also be considerate in dealing
with our people and understand their suffering in order that we may become sensitive and prudent
in our works for them.
2. How might the Church's concern for the human dignity of all people be reflected in mission
praxis?
By considering the Church’s concern in every work that we do which pertains for the human
dignity of all people, and promoting our mission praxis as something respectful and considerate in
promulgating Church’s concern for the human dignity of all people.
3. Paragraph 400 contains a quotation from the late Pope St John Paul II. How could it serve
as a foundation for development of creative pastoral strategies of mission among God's
people?
I think, by appropriating the late Pope St. John Paul II’s quotation in paragraph 400 will really
serve as a foundation so as to emphasize the development of creative pastoral strategies of mission
among God’s people.
4. How can a consistent ethic of a culture of life affect our response to those groups of people
singled-out by the bishops in section 8.6?
If a consistent ethic of a culture of life is grounded in mercy and compassion, therefore our
response to those groups of people singled-out by the bishops in section 8.6 may really be given a
high regard and consideration. By focusing our mission to them with a purpose to improve their
welfare I think will be a good approach and concern for them.
Chapter 10: Our Peoples and Culture
1. How does a clear definition help to clarify the role of culture in the dialogue that needs to
take place between faith and culture?
The clear definition helps to consider some good parameters that really makes us knowledgeable
about the role of culture in the dialogue. It also helps us to clarify and define in an exact way the
subject-matter that needs to take place between faith and culture. Clear definition will also help
us not be bias and indifferent as regard the dialogue of faith and culture.
2. How would you summarize the Aparecida Document's view on the relationship between
State schools and the Church's role in education?
I would like to summarize the Aparecida Document’s view on the relationship between State
schools and the Church’s role in education into one significant phrase; significant option for the
poor. Every state schools and the Church’s role in education must give consideration about the
preferential option for the poor that really leads to an ideology that promotes empowerment and
human promotion which caters for the welfare of the poor.
3. Why does this document place so much importance on mass media? How might it be used
in the context of mission education and awareness building?
The document place so much importance on mass media because the document itself empowers
and at the same time conveys some parameters and objective which mass media should take into
consideration. This document might be used in the context of mission education and awareness
building by promoting it and at the same time introduced it with caution and careful study, and
bring it into the awareness and experiences of every people.
4. What aspects of the new areopagus are addressed by the CELAM V Conference?
I think the aspect of giving and the need for formation of the laity in order for them to become
leaders and decision-makers in the new environment which named as a priority by CELAM:
Tourism and entertainment, The dialogue between faith and science, the arts in relation to the mass
media, catechetics, and liturgy in relationship to technical and professional improvement, and
Catholic universities and Catholic Cultural Centers where faith and reason work to develop
Catholic thought.
5. The Church has always supported the arts because they reflect the truth, goodness and
beauty of God. What aspects of Catholic life in relation to the arts are discussed in the
Aparecida Document?
I think the aspects of Catholic life in relation to the arts that are discussed in the Aparecida
Document are arts that is related to liturgy and catechetics especially liturgical arts, literature, and
music and the use of mass media in order to support the technical and professional improvement
of the celebration of faith through liturgy and the promulgation of catechetics.
6. What role is the laity to play in public life? What kind of adult formation is necessary to
sustain the laity in this role?
I think they should be leaders and decision-makers in the new environment that named as a priority
by CELAM. A formation that nurtures the faith of the laity, their awareness about the call of the
Church for them as missionary disciples, and the significance of valuing the Word of God in their
day to day living and encounter with God.
7. Urban ministry presents challenges to forming missionary disciples? What do you see as
the greatest challenges in your context?
Yes, as the lifestyle of the world today becomes urban, urban ministry must really be give an
emphasis as it also presents valid challenges to form missionary disciples. However, the greatest
challenges in my context it how to appropriate it with faith and how to make it relevant in the lives
of the people today which somehow indifferent when we speak about God.
8. How might the focus of attention and parish resources need to change if the formation of
missionary disciples becomes a parish priority? ln religious congregations?
If missionary disciples becomes a parish priority or the priority of religious congregations,
resources must be enough and at the same time must be used properly, transparently, and wisely
in order that the longevity of missionary discipleship be sustained. If the formation of disciples
becomes a priority, the focus of attention and parish resources or religious congregation resources
must need to change by using the resources prudently for the promotion of it.
9. In your own words explain to someone else the theology that supports the Church's role in
promoting reconciliation, solidarity and communion?
Reconciliation, solidarity, and communion cannot be achieved the Crucified Christ. The Crucified
Christ is the love that surpasses human love and shares in divine love, the only cultural axis that
can build a culture of life patterned in reconciliation, solidarity, and communion. Without the
Crucified Christ as the source, reconciliation cannot be define as love, compassion, and mercy;
solidarity cannot be describe as unity in diversity rooted in empathy and sympathy; and
communion cannot be considered as being one with Christ considering others as brothers and
sisters.
10. In what ways have you been challenged or confirmed by this document? Be practical.
The document challenged me to really cultivate a deep and intimate relationship with the Lord. It
also challenged me to have a clear vision as someone striving to be a missionary disciple of Christ
with the purpose of helping others by leading them to Christ and empowering them so that they
may also do the same thing to their neighbors. It also challenged me to consider the role of the
poor in my formation as missionary disciple and treat them with love, mercy, and compassion as
what Christ did to them. Lastly, the document challenged me to see and do things in the
perspective of Christ and not to deny or to be indifferent about the rapid changes that is happening
in my society nowadays.