THEOLOGY102 REVIEWER

based from Modules 1-3

Module 1
“Sensitivity to the Beautiful as Filipino Moral Sensibility”
by Ms. Ria P. Ignacio

Overview
The Filipino sensitivity to the beautiful offers a great opportunity for a meaningful discussion of moral
theology. We can employ the Filipino concept of “ganda” or “maganda” to excavate the Filipino moral sensibility.
Filipinos have natural fascination to what is beautiful. We manifest certain inclination and clinging to what
is beautiful. In fact, “ganda” or “maganda” is ordinary part of our daily routine. We state what is desirable or not by
using “maganda o di maganda”; we tend to determine what is ugly or unpleasant through what is beautiful. And our
understanding of what is beautiful varies in different level like maganda (beautiful), di masyadong maganda (slightly
beautiful), lubhang napaka ganda (exemplar in beauty). Hence, we express our passion for what is beautiful in varying
degrees from aesthetics, feelings, thoughts, and behaviors. Though we are fond of aesthetically beautiful manifested
through different beauty pageants, ornamental decorations, etc., we also employ the use of maganda to our cultural
context of pandama where we often express our hopes for what is to come in our kind greeting of ‘magandang’ umaga
(good morning), ‘magandang’ tanghali (good noon), ‘magandang’ hapon (good afternoon), ‘magandang’ gabi and
the like.
Overall, ganda or maganda is the “sum total katangian (traits) associated with anything” (F. Landa Jocano
cited in De Mesa and Caho, 2012).

A. Ganda as an understanding of moral goodness

For Filipinos physical beauty is insufficient if one lacks appropriate good character. This shows that
behaviors and actions express what is ethically good and constructing what is truly beautiful. Hence, Filipinos believed
that maganda ang mabuti (beauty in goodness), maganda ang maayos (beauty in orderliness), maganda ang
totoo/walang daya (beauty in truth/guilelessness).

B. Pagsasaloob sa kagandahang-loob: Embracing moral goodness

External beauty stimulates charm but what sustains the charm is the beauty that springs from within. For us
Filipino, there is no exemplar beauty than the beauty from within, ang kagandahang-loob, for it is “pure of positivity”
(E. Schillebeeckx cited in De Mesa and Caho, 2012). It is in the innermost core of our being where we truly encounter
the kagandahang-loob ng Dios. For this event to be an authentic encounter there is a need to internalize (isaloob)
God’s kagandahang-loob so as to fully embrace moral goodness.

C. Pangangatawan ng kagandahang-loob: Commitment to be moral

Embracing moral goodness entails a commitment. The beauty that wells up from within needs to be translated
through constant committed action which we refer to in our culture as “pangangatawan.” Pangangatawanan ko ang
aking desisyon (I will be responsible for my decision).

Core Ideas
Ganda in general
Ganda stands for a delight-bringing 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 and Cacho, 2012 page 20).
Ethical Concept of Ganda
When we speak of ethical goodness, in a Filipino culture, we zero in on the behavior or action being
perform where the terms mabuti (goodness), maayos (orderly), and totoo/walang daya
(truthful/guilelessness) are associated to what is maganda (beautiful).
 Maganda ang mabuti (beauty in goodness). Mabuti is associated to maganda when we say “Good
persons (mga mabuting tao) are those who have magandang loob. Kagandahang-loob is understood
as goodness. Though they are used interchangeable, there is a difference in the meaning they convey
where maganda stands out mabuti. There are mabubuting tao (good people) who are cold in relating
to others whereas magandang loob facilitates ease in relating to them for they are welcoming. Hence,
magandang loob differ in its impact which makes it winsomely good.
 Maganda ang maayos (Beauty in orderliness).
What is perceived in a right place (maayos), like spaciousness (maaliwalas), cleanliness (kalinisan),
is considered beautiful (maganda). In addition, maayos (orderliness) suggests congenial
relationships (magandang samahan) and orderly life as whole (katiwasayan). PCP II relates that
Filipino has a longing for order (kaayusan) out of chaos. This shows that the opposite of maayos
(order) is magulo (chaos). Filipinos have longing for what is maganda.

 Maganda ang totoo/walang daya (beauty in truth/guilelessness). A truly impactful beauty is that of
which is true, real, and lack of deceit or pretense. It is a beauty that wells up from within and
therefore is natural and not hiding something. Hindi “pa epek lang”.
Kagandahang-loob
Kagandahang-loob is a winsome goodness, ang kabutihang nakabibighani o nakakaakit. Ethical goodness
and aesthetic charm are combined. That is why Kagandahang-loob is pure positivity that captives and wins
people over (E. Schileebeeckx cited in De Mesa and Cacho, 2012, page 24).
Characteristics of Kagandahang-loob
 Kagandahang-loob is an eminently relational concept.
 Kagandahang-loob is authentic if it arises from the personal initiative of one acting.
 Kagandahang-loob is directed towards the well-being or welfare of the other.
 Kagandahang-loob is not self-seeking and does not look for a “return of the favor.”
 Kagandahang-loob tends to an “excessive” manifestation of goodness and generosity.
 Kagandahang-loob is discerned and proven through experiences over a period of time.
Discipleship as Pangangatawan ng Kagandahang-loob ng Dios
Magandang kalooban is an internal and invisible characteristic of a person. To make the inner world of
interiority (loob o kagandahang-loob) an outer reality there is a need for actual witnessing through
pagmamagandang-loob to make the inner reality (loob) manifest externally (labas). “Sa magandang asal at
ugali nababakas ang kagandahan ng loob.” Otherwise, “palabas lamang ito at pakitang tao.”
This indicates that there is interrelationship between the loob and pangangatawan where the katawan plays a
significant role in this dynamic relationship. Loob becomes authentically visible and tangible when it is
embodied. “Walang loob kung walang katawan.” So when we speak about kagandahang-loob, we say that it
is only in pangangatawan that the kagandahan of the loob becomes manifest.

REFERENCE
De Mesa, Jose and Cacho, R. (2012). When Beauty Beckons. Manila: St. Scholastica’s College, pages 15-39
 Module 2
Jesus: Ang lubos na kaaya-ayang mukha ng Kagandahang loob.
by Ms. Ria P. Ignacio

Overview
The face (mukha) serves as our distinctive identity. We are known for our face. Hence, face is an important
element of our relational reality as it displays what is in our kalooban at least in several times if not at all times. At
some time, we even manifest God’s kagandahang-loob but there are also times wherein we do otherwise. The face is
not only a literal identification of a person; it is also a symbolic one referring to a character (e.g. walang mukha
(terribly shamed), makapal ang mukha (shameless), mukhang pera (only money counts) and di maipintang mukha
(very angry)).
Yet, when we speak of a person who perfectly revealed the face of the invisible God, we can only point to
Jesus Christ. Jesus modeled to us how it is possible to internalize the gracious goodness of God (pagsasaloob ng
kagandahang-loob ng Dios) through his prayerfulness. Also, he manifested to us a truly committed pangangatawan
(embodiment) of God’s kagandahang-loob through his ministry of service. For this reason, we could say that Jesus
Christ is indeed the kaaya-ayang mukha ng kagandahang-loob ng Dios, worthy to be considered as the point reference
of our Christian way of life. That is why it is a must that faithful should be aware and conscious for who is Jesus for
them.

Core Ideas
Jesus Christ as the point reference of our Christian faith
He is our maxim for a Christian way of life.

Jesus, a person of prayer: Mindfulness of God’s kagandahang loob

Jesus redefined prayer by showing that it is not only a mere uttering of words from our lips rather it is a
conscious or mindful way of relating to the Father which leads us into an utmost intimacy with Him; where
we could approach God as “Abba”, our Father, in our childlike faith. To be prayerful (madasalin) is ‘the
condition of being constantly mindful of God’s ‘kagandahang-loob’ in all things and at all times’. This means
that when we are mindful of God’s kagandahang-loob at all times wherever we are we can be considered
praying. Jesus exemplified prayer in his life through his deep awareness of God’s loving presence and
prayerful disposition. Jesus used the power of prayer as an opportunity to discern the will of God and renew
 his commitment to his mission to proclaim the kingdom of God. Jesus way of prayer, taught through the “Our
Father” revealed 3 intertwined elements of prayer:
(1) an intimate contact with God;
(2) a feeling moved by God;
(3) a hope to God’s reassuring presence.
In short, Jesus’ prayerfulness demonstrated a mindful total submission to the kagandahang-loob ng
Dios.

Jesus, a person of service: Ministry of kagandahang loob

The ministry of Jesus gave witness to his words. His deeds demonstrated his faithful commitment
to God’s kagandahang-loob. His face to face witness through deeds was characterized by his (1) authentic
goodness flowing out of graciousness (pawing kagandahang-loob), (2) genuine desire (kusang loo bang
pagmamagandang loob ni Hesus) for a better life to the people and not to glorify himself, (3) transformative
power (nakakahawa ang kagandahang-loob ni Hesus), and (4) total dedication for the good of others (walang
kapantay ang kagandahang-loob ni Hesus). Thus, Jesus is not simply good but winsomely good. In deed
and word, he exuded God’s alluring compassion for humanity. Many found hope in the goodness of God
because he was a living proof of God’s kagandahang loob.

Jesus called for a change of heart (pagbabalik loob) as he invites us to a life discipleship (pangangatawan).
In so doing, he presented the beatitudes (Matthew 5:1-12) and the great commandment (Matthew 22:34-
40; Mark 12:29-31; and Luke 10:25-28) as the central message of love revealed in the kingdom of God.

REFERENCE
De Mesa, Jose and Cacho, R. (2012). When Beauty Beckons. Manila: St. Scholastica’s College, pages 15-39
Kasper, Walter (2015). Mercy: The Essence of the Gospel and the Key to Christian Life (William Madges, Trans).
Quezon City: Claretian Communications Foundation Inc.
Wells, Samuel (2010). Christian Ethics: An Introductory Reader. UK: Blackwell Publishing Ltd.

Module number 3
As Beautiful Images of God: An Invitation to be Human
by Mr. Philip C. Lucas

Overview
Then God said, “Let us make humankind in our image, according to our likeness…So God created
humankind in his own image, in the image of God he created them; male and female he created
them…God saw everything that he had made, and indeed, it was very beautiful.” - Gen. 1:26-27, 31

The topic, As Beautiful Images of God: An Invitation to be Human begins by describing the situation in the
society that there are a lot of changes happening which are caused by humans. As stated by Paul VI “The human race
is involved in a new stage of history. Profound and rapid changes are spreading by degrees around the whole world.
Triggered by the intelligence and creative energies of man, these changes recoil upon him, upon his decisions and
desires, both individual and collective, and upon his manner of thinking and acting with respect to things and to
people” (no. 4). These changes do not only affect the things happening in the society but also affects the relationships
of humanity to one another. He further claimed that because of these changes humanity is enjoying the abundance of
wealth, power and comfort; nevertheless, many of the people are still suffering from poverty, starvation, illiteracy,
abuses and what not. In this case, man has to take responsibility in making things right regarding the negative effects
of the changes he has caused. Hence, the Church still believes that man will do the right thing with the guidance of
Christ through his spirit making humanity worthy of salvation. That humanity can still make the world a better place
despite the changes he caused in it because there are many realities which do not change and which have their ultimate
foundation in Christ, Who is the same yesterday and today, yes and forever (Paul VI, no. 4).
Then, the discussion goes on that for humanity to make thing right, he/she has to go back to his original
blessedness and that is being created in God’s own image and likeness. The human person, being created in God’s
image and likeness takes into consideration the Human Person Adequately Considered (HPAC). This involves the 8
dimensions of the human person as synthesized by Louise Janssen from the Vatican II document Gudium et Spes. The
human person as a subject (May loob) refers to the will which is the font of consciousness (no.15). The will possesses
freedom (kusang-loob) and conscience (makataong-loob) which one must use in a responsible manner (no. 16-17).
The human person is also a Corporeal being (sumasakatawan) which means that we have to take good care of our
body, honour and respect it (no. 14). Next would be, the human person is a material being (sumasakalikasan) which
means that we are an integral part of the environment (nos. 53-62). The fifth dimension is humans being Relational –
I-thou (nakikipagkapwa) which means that relationships are important in our moral growth, and the sixth is being
Relational – Social being (sumasalipunan) which means that we have to take into consideration the common good
(nos. 26 & 30). The seventh is the human person as a Historical being (sumasakasaysayan) which implies that it is
important to know our developmental stage and understand our culture (no. 55). Finally, the eighth dimension is our
being Fundamentally equal but unique (pantay-pantay subalit may pagkakatangi) as stated in Gaudium et Spes no.
29. These are to be manifested in the human person as an image of God and these are to be taken into consideration
whenever making a moral decision in life.
Aside from the dimensions, the STOP process of moral decision making that was presented by Emily Webb
(2013) will also be dicussed.

Core Ideas
Image of God
According to Cacho and De Mesa (2012), “To be made as God’s image in a world that did not think much
about their worth was a double declaration. It was an endorsement of the inherent goodness of humans and,
at the same time, it offered the challenge to be human by exercising responsibility” (p.123).
Human Person Adequately Considered (HPAC)
 Precondition: A Morally good disposition = one is truly seeking for the good
 Discernment of a Morally Good Act consists in considering eight dimensions of the human person
in any moral issue one faces
 Synthesized by Belgian theologian Louis Janssen from the Vatican II document Gaudium et Spes
(Joys and Hopes): Pastoral Constitution of the Church in the Modern World
Dimensions of the Human Person
 The human person as a subject (mayloob)
 Loob (will) – font of consciousness (GS15); a moral subject has consciousness
1. Possesses freedom (GS17) [kusang-loob]
AUTHENTIC FREEDOM is not just doing and saying what I want, but doing what is good.
Understanding freedom as doing what I want violates freedom as relational. This is its very nature
because we always exercise our freedom in relation with others (Shared freedom). Sin on the other
hand is an abuse of freedom because we invade the freedom of others according to CFC. This
explains why sin as stated by Cacho and De Mesa (2012) is pandaraya because it is deliberate and
intentional and therefore an abuse of freedom; and
2. conscience (GS16) [makataong-loob]
In a simple way conscience is defined as a voice within us telling us to do what is good and
avoid doing wrong because it makes us feel guilty according to Ian knox (2003) though we all know
it is not that all simple. It is the conscience that judges the morality of the act considering the object
 (nature of the act), the Intention and the circumstances according to CFC. Furthermore, it is the
conscience that guides our freedom in making good moral decisions.
These are to be used in a responsible manner [matuwid na pamamaraan] (GS 31).
3. CORPOREAL BEING (sumasakatawan)
“[One] is not allowed to despise his bodily life. Rather, he [she] is obliged to regard his
[her] body as good and honorable since God has created it…” (GS 14)
Self-care/self-esteem is a virtue
4. MATERIAL BEING (Sumasakalikasan)
We are “beings-in-the world”; an integral part of the environment.
Implications: consider the effect of action on the environment
Through science and technology, we are co-creators of God in renewing the world. (GS 53-62)
5. Relational - I-Thou (Nakikipagkapwa)
Significant relationships are important in our growth as moral subjects
Martin Buber - Only in relation to a thou can one became an I.
Who are the significant others in your life? How will they be affected by your actions?
6. RELATIONAL – SOCIAL BEING (Sumasalipunan)
Social structures and institutions – created for the common good (buting-tanan)
Implications
Individualist ethic is not enough (GS 30)
Need to stress respect for these institutions (GS 26)
But social structures and institutions are also limited and imperfect; need to revise them to
adapt to changing contexts (GS 26, 29, 30)
7. HISTORICAL BEING (Sumasakasaysayan)
Personal History/Story
It is important to know our developmental stage
Cultural History
We are part of a nation with a story and a culture. Culture is dynamic
GS 55 “In every group or nation there is an ever-increasing number of men and women
who are conscious that they themselves are the artisans and authors of the culture of their
community.”
Development of Beliefs in one’s Religion
Ex. Church teaching for many centuries – procreation is sole purpose of sexual
intercourse; this was modified in Gaudium et Spes when the relational meaning of sexuality was
recognized (i.e. sexual intercourse is also expression of love)
8. FUNDAMENTALLY EQUAL BUT UNIQUE (Pantay-pantay subalit may pagkakatangi)
GS 29 – fundamental equality grounded in our sharing the same human nature; we have a
common body with common needs; therefore moral demands are universalizeable (e.g. Universal
Declaration of Human Rights by the United Nations)
Uniqueness of each one’s situation (e.g. cybersex of OFW separated from spouse)

Human Person Adequately Considered= 8 dimensions of a human person

 HPAC is not an individualist ethic; person is not the same as the individual [person here is “in
relation”]; discernment is done by an individual/community in relation to other communities and
the church.
 These dimension should always be considered in making a moral decision.

Moral Decision Making

 How do you make a moral decision?
  Where did you learn how to do this?
 What is an appropriate way for Catholics to make moral decisions?
 Moral decisions are when you have to decide between what is the right and wrong thing to do.
 Believe it or not, most people use the Bible or the Church to help guide their moral decision making.

The following is a Fool-proof (if you actually take the time to think through it) method of MDM
The STOP Sign Method for Making Moral Decisions.
 Search
 Think
 Others
 Pray

1. SEARCH out the facts: What? Why? Who? When? Where?

To make Moral decisions you need to make INFORMED decisions!
Remember these principles:
 A good intention does not justify evil means to attain it.
 If any part of the act is wrong (action, motive, circumstances) DONT DO IT
2. Think about:
The alternatives and the Consequences.
3. Others: Consult and Consider
Talk to other people
How your actions will affect them
4. Pray
Talk- let God know what’s in your mind.
Listen- pay attention and God will answer in some way. Be ready.

Another Method
 JESUS: Does this action serve others? Is it Loving?
 REASON/REVELATION: Is this action human? What does the Bible say about it?
 CHURCH: What does our Church teach about this moral issue?
 LAW: Consider the natural law as well as the civil, church, and Divine law.
 IMAGINATION: Are there any creative ways to solve this problem?
 INSTINCT: What do your “guts” tell you about this issue
 VALUES: List them as the relate to the issue and rank them Is the proposed act worth it?
 CONSCIENCE: Properly form it. Let it

REFERENCES
Cacho, R. & De Mesa, J. (2012). When Beauty Beckons. St. Scholastica College. Manila, Philippines.
Knox, I. (2013). Theology for Teachers. Claretian Publiction. Diliman, Quezon City, Philippines.
Paul VI. (1965). Gaudium et Spes. Retrieved from
http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-
ii_const_19651207_gaudium-et-spes_en.html
Webb, E. (2013). S.T.O.P Decision Making Process. Retrieved from https://prezi.com/7plddd169gjx/stop-decision-
making-process/
Catechism for Filipino Catholics