Textbook: Level 1

University of Perpetual Help System
FILIPINO CHRISTIAN LIVING 1

(The Perpetualite: Identity and Dignity)
TEXTBOOK
Level 1
A Faith Community Transforming Perpetualites to become Authentic

Helpers of God
5/18/2016 2:25:22 PM
FILIPINO CHRISTIAN LIVING 1.indd 1

FILIPINO CHRISTIAN LIVING 1
(The Perpetualite: Identity, Dignity and Spirituality)
COPYRIGHT 2011
University of Perpetual Help System – Jonelta and Dalta
ALL RIGHTS RESERVED. No part of this work covered by the copyright thereon
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5/18/2016 2:25:22 PM
This FCL 1 Textbook is dedicated to
OUR MOTHER OF PERPETUAL HELP
School’s Patroness
FILIPINO CHRISTIAN LIVING 1.indd 3 5/18/2016 2:25:23 PM

iii

TABLE OF CONTENTS
GENERAL INTRODUCTION 1
CHAPTER 1: THE FOUNDATIONS OF FILIPINO

CHRISTIAN LIVING
1.1 History Of UPHS 22
1.2Philosophy 28
1.3 Vision 28
1.4 Mission 29
1.5 The Founder’s Creed 29
1.6 The Co-Founder’s Creed 30
1.7 Seal 30
1.8 Perpetual Hymn 31
CHAPTER 2: THE FCL PARADIGM

2. 1 The FCL Paradigm 6
2.2 The FCL Pillars 8
2.3 The Dimensions Or Components Of Integral Formation 0
2.4The Icon Of Our Mother Of Perpetual Help
2.5 Story Of The Icon Of Our Mother Perpetual Help 14
2.6Devotion To Our Lady Of Perpetual Help 16
2.7 The Message Of The Picture 17
2.8The Church Of Saint Alphonsus On The Esquiline 18
2.9History Of The Icon Of Our Lady Of Perpetual Help 20
CHAPTER 3: THE PERPETUALITE CORE VALUES

3.1 Love of God, Self, Family and Neighbor (Binan/sir Lito)
3.2 Love of Country and Good Governance (Calamba/sir Yan)
3.3 Academic and Professional Excellence (M. Pangasinan/sir Rowel)
3.4 Health and Ecological Consciousness (binan / sir willie)

3.5 Peace and Global Solidarity (GMA/sir Maturan)
3.6 Filipino Christian Leadership (Manila/sir ian&Fr. Cris )
3.7 The Value of the Catholic Doctrine (Molino/sir Ruel)
3.8 The UPHS and the Perpetualite (CALAMBA/Sir Yan)
CHAPTER 4: THE CHARACTER OF A PERPETUALITE 83

4.1 Who is a Perpetualite? 83
4.2 Characteristics of a Perpetualite 86
4.2.1 Biblical
4.2.2 Marian
4.2.3 Eucharistic
CHAPTER 5: THE SACRAMENTS 91
5.3 What is a Sacrament? 94
5.4 The Seven Sacraments 95
5.5 Form, Matter, And Ministers Of The Seven (7) Sacraments 97
5.6 Sacraments of Initiation 98
5.7 Sacraments of Healing 99
5.8 Sacraments of Commitment 100
CHAPTER 6: THE SACRAMENTS OF INITIATION 103

6.1 The Sacrament of Baptism 104
6.1.1 The Grace Of Baptism 105
6.1.2 Pre-Figuration Of Baptism In Old Testament 106
6.1.3 Christ’s Baptism 107
6.1.4 On The Essential Rites Of Baptism 108
6.2 The Sacrament of Confirmation 111
6.2.1Confirmation 112
6.2.2 The Signs And Rites Of Confirmation 112
6.2.3 Effects Of Confirmation 113
6.3 THE SACRAMENT OF THE HOLY EUCHARIST

6.3.1 Holy Eucharist 118
6.3.2 Other Titles Of Holy Eucharist 118
6.3.3 Three Dimensions Of Holy Eucharist 119
6.3.4 The Signs Of Bread And Wine 120
6.3.5 The Mass Through The Centuries 121
CHAPTER 7: WORK ETHICS - GOOD MANNERS

7.1 Good Manners in Educational Setting 128
7.2 Good Manners In Having Appointments
REFERENCES : (APA Format)

University of Perpetual Help System Jonelta-
Dalta
RELIGIOUS INSTITUTE
Office of the Religious Affairs
(Campus Ministry and Filipino Christian Living)
VISION
A FAITH COMMUNITY TRANSFORMING

PERPETUALITES TO BECOME AUTHENTIC HELPERS OF
GOD
MISSION
THE RELIGIOUS INSTITUTE (RI) WITH THE OFFICE OF

THE RELIGIOUS AFFAIRS (ORA) OF EACH UNIVERSITY
OF PERPETUAL HELP
SYSTEM CAMPUS THROUGH THE CAMPUS MINISTRY
(CM) AND FILIPINO CHRISTIAN LIVING (FCL) IS
COMMITTED:
TO PUT CHRIST AT THE CENTER OF OUR LIVES
TO HELP ONE ANOTHER LIKE MARY, OUR MOTHER OF
PERPETUAL HELP
TO BE A LIVING WITNESS OF PERPETUALITE
VALUES
(VM OPS 2005 UPHS-ODC)

xi

THE FILIPINO CHRISTIAN LIVING 1
The University of Perpetual Help System is an educational institution

that commits itself to the ideals of teaching, community service and
research. It acknowledges its role not only in nation building but also
towards the full development of the Filipino youth both as leader of the
nation or the community and as a versatile and dynamic person
committed to national development and the achievement of the highest
quality of life.
University believes that character building is the backbone of nation
building and for the country to become progressive, it has to provide
learning opportunities for maximum development of the learners in the
intellectual, psychological, physical, socio-economic, cultural, aesthetic,
moral and spiritual aspects of life.
Since Filipino society today is exposed to a variety of experiences and
situations that lead to conflicting moral values and decisions, UPHS sees
the great need for a program that will address and seek to resolve these
conflicts to enable the learners to be guided and to make decisions that
conform to general accepted moral, cultural, and socio-economic values
and Christian principles. Thus, the Filipino Christian Living (FCL) of the
University of Perpetual Help System is conceptualized and prepared for
all Perpetualites that they may learn, imbibe and live the life of a true
Perpetualite.
The Filipino Christian Living Program is Filipino in context, Christian in
character and Catholic in doctrine. It aims to educate the Perpetualites in
the Catholic faith that they may open their hearts and minds and prepare
to follow the life of Christ through understanding the sources of faith;
educating them in the basic principles and practices in Christian Morality;
and developing in them a devotion for prayer and active participation in
the liturgy of the Catholic Church.
This is an integrated and systematic education program in the Faith that
is rooted in Filipino socio-cultural and traditions, in
1
the knowledge of the Word of God, the celebration of faith in the
Sacraments and the profession of faith in daily life. It is geared towards
the realization of attitudes and skills on the eight core values as our
foundation and matrix of the Perpetualite. These eight core values are:
Love of God; Love of Self; Family and Neighbor and Love of Country;
and Good Governance; Academic and Professional Excellence, Health
and Ecological Consciousness; Filipino Christian Leadership; Peace and
Global Solidarity; the Perpetualite and UPHS; and the Celebration of Life
according to the Catholic Doctrine.
The program seeks to help the Perpetualites in all levels in order to
understand, communicate and live the message of Christ and in dignity
as Filipinos as they grow towards Christian unity to live the Gospel
values and to share these values with the community so they fully
become effective catalysts of change and vanguards of the national
heritage for better nation and building.
The values, concepts and activities in these programs have been
developed through the steering efforts of the Founders and a special task
force of the Perpetualites of the three Levels: Pre-school and Elementary,
High School and the College levels who untiringly continue to search for
educational responsiveness to the changing needs of the learners, the
University and the society.
Activities in the program are designed to enable the Perpetualites to
know strengthen and enrich the “knowledge of truth” with the
corresponding “doing of truth” in a ladder type of the formation across
levels, so that the Perpetualites comprehend, analyze, synthesize and
evaluate attitudes and moral values and are able to do a valuing process
embodying the mission, vision, philosophy and objectives of the
University in the formation of a true Perpetualite - a committed leader to
serve others.
“Whatever is true, whatever is honorable, whatever is just, whatever is

pure, whatever is lovely, whatever is precious if there is any excellence;
If there is anything worthy of praise (Phil. 4:8), man is tended by nature
towards the truth. He is obliged to honor and bear witness to it, to seek
the truth, to adhere and direct his whole life in accordance with the de-
mands of truth.”

3
4
CHAPTER 1 THE FOUNDATIONS OF FILIPINO

CHRISTIAN LIVING
Objectives: In this lesson, students will learn how to:

• Understand fully the foundation of Filipino Christian Living; •
Analyze the FCL Paradigm by which the course is structured; and
• Live up their lives according to God’s design.
Biblical Foundation:
“In the beginning was the Word, and the Word was with God,
and the Word was God. He was in the beginning with God. All
things came to be through him, and without him nothing came to
be. What came to be through him was life, and this life was the
light of the human race; the light shines in the darkness, and the
darkness has not overcome it.” (Jn 1:1-5)
“And the Word becameflesh and made his
dwelling among us, and we saw his glory, the glory as of
the Father’s only Son, full of grace and truth.
John testified to him and cried out,
saying, “This was he of whom I said, ‘The one who is coming
after me ranks ahead of me because he existed before me.’” From
his fullness we have all received, grace in place of grace, because
while the law was given through Moses, grace and truth came
through Jesus Christ.” (Jn 1:14-18)
Spiritual messages:

The University of Perpetual Help System, basically a young
University, takes pride in being one of the Universities with the greatest
number of student population all over the Philippines. It takes pride

also in being one of the premier universities in the Philippines. For
almost thirty years, the University has produced graduates who have
contributed to the development of the Philippines and countries
around the world.
What makes a Perpetualite different from all the other students of
other universities? The foundation of Filipino Christian Living
provides the source of identity of a true and full blooded
Perpetualite.
THE FCL PARADIGM
1. The Cross
a. The Cross stands for Filipino Christian Living as Christcentered.
The life of Christ as spelled out in the Gospels is the life that we
want to emulate.
b. The four corners of the cross represent the four pillars of Filipino
Christian Living, namely: CHRISTIAN IN LIVING, CATHOLIC
IN DOCTRINE, FILIPINO IN CHARACTER and
PERPETUALITE IN VIRTUE. These principles serve as the basic
foundations of the course. They will also provide the basis for
evaluation whether the course objectives have been achieved.
c. The vertical beam of the cross stands for the relationship between
God and the Perpetualite. FCL should, therefore, be Christian in
Living and Catholic in Doctrine.
6
d. The horizontal beam of the cross stands for the relationship
between the Perpetualite and others: persons and the
environment. FCL should, therefore, be Filipino in Character and
Perpetualite in Virtue.
2. The Equilateral Triangle

a. The equilateral triangle stands for the Trinity. The Filipino
Christian Living is Trinitarian. It is grounded in its belief in God
the Father, God the Son and God the Holy Spirit.
b. The equilateral triangle also stands for the Holy Family. One of
the cornerstones of the Filipino Christian Living is the family. This
is clearly mirrored by the UPHS as a family institution. The
UPHS is not only a family corporation but treats each member as
a member of the Family. Dr. Jose G. Tamayo talks fondly of his
family which consists not only of his twelve biological children
but also of his thirteenth child which is the University of
Perpetual Help System.
c. The three equal right angles of the triangle stand for the three
human dimensions of the Perpetualite which FCL aims to
address to bring about an integral Perpetualite formation,
namely: the HEAD, the HEART and the HAND.
d. The right angle pointing upwards reminds the Perpetualite that

the prime objective of FCL is to bring every Perpetualite to the
knowledge, love and service of God.
e. The two right angles on the side stand for the incarnational
aspect of FCL. The experience of God’s love serves as the driving
force to love one’s neighbor.
3. The Circle
a. The circle stands for God, the Alpha and the Omega, the center of
our lives.
b. Inside the circle are the words: “CHARACTER BUILDING IS

NATION BUILDING”. This is the core, the motto, the mission of
FCL. The UPHS strives to form Perpetualites who serve as
instruments for nation building marked with an integral
character. This is the brand of a true Perpetualite.

7
4. The UPHS Logo
a. The UPHS Logo stands for the UPHS family which includes the
students, the faculty, the non-teaching personnel, and the
administration.
b. The heart of the course is to form individuals who are truly
endowed with the Perpetualite identity.
THE FCL PILLARS
Christian In Living
• FCL is rooted in the life of Christ. Christ is the source, the reason
and the meaning of the life of a Perpetualite. A Perpetualite, thus,
adheres to the cross-spirituality.
• FCL is incarnational. It is an encounter with Christ who brings
about redemption, empowerment, salvation and mission.
• FCL is relational. It is an encounter not only with Christ but with
others. Such encounter brings about opportunities for self-
fulfillment and service to others.
• FCL is communitarian. It aims to build a communion of persons
united and living according to the teachings of Christ.
5. Catholic In Doctrine
a. The founders, Dr. Jose and Dra. Josefina, were devout and active
members of the Roman Catholic Church. The founders
themselves account the success of the University from their
strong faith in Christ and in the Church.
b. The UPHS is Marian. The name of the University is taken from
the deep devotion of the founders to Our Mother of Perpetual
Help. This devotion turned out to be their mission: to
“perpetually help” individuals, communities and the country.
c. FCL is ecumenical (inter-faith). Though Catholic in doctrine, the
University is open to all kinds of faith. It respects and values
their dynamism, vibrancy and richness. As a non-sectarian
institution, it enjoys the privilege of being the home of
persons who witness and share their faith as one
community of believers.

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6. Filipino In Character
a. FCL takes pride in the Filipino as a people and as a nation. It is
for this reason that the UPHS wants to contribute to nation
building through character-building.
b. FCL aims to awaken the Filipino spirit among the students and
harness the good Filipino traits in them.
c. FCL is inculturated. It aims to live Christ’s life in a Filipino way.
d. UPHS though Filipino also caters to international students. The
Filipino is not isolated but aims at communion and provides
service to foreign students.
e. UPHS also takes pride in being a Filipino institution which
provides Filipino health education to foreign students in a
foreign country. The UPHS Learning Center in Los Angeles,
California, USA has been established in 2004.
7. Perpetualite In Virtue
a. The main inspirations for the Perpetualite virtues are the
founders themselves: Dr. Jose and Dra. Josefina L. Tamayo.
During their sojourn on earth, they exemplified the real
Perpetualite identity.
b. The secondary inspirations for the Perpetualite virtues are the
twelve children. They are living witnesses to the Perpetualite
identity lived by their parents.
c. The goal of FCL is to form the students of the university to
exemplify the virtues of the founders and the twelve children
who are the true-blooded Perpetualites.
d. Virtues such as family-centeredness, service, love of fellowmen,
civic-mindedness, helpfulness, generosity, patriotism, discipline,
hope, respect for nature and love of God are some of the core
virtues of a Perpetualite.

9
THE DIMENSIONS OR COMPONENTS OF INTEGRAL
FORMATION
1. The Three H’s
a. The HEAD: FCL educates the intellect.

The cognitive domain involves knowledge and the development of
intellectual skills. This includes the recall or recognition of
specific facts, procedural patterns, and concepts that serve in
the development of intellectual abilities and skills. A
Perpetualite is expected to know the basic concepts of FCL.
The formation of the HEAD also refers to the categories such as
Knowledge, Cognition, Mind, Self-discovery, Doctrine,
Education and Prophetic Character.
b. The HEART: FCL inspires the heart.

This domain includes the manner in which we deal with things
emotionally, such as feelings, values, appreciation,
enthusiasms, motivations, and attitudes. A Perpetualite is
expected to bring his knowledge to the level of the heart.
He/ she is able to defend and stand for what he/she believes.
The formation of the HEART also refers to the categories such as
Attitudes, Affection, Soul, Intimacy, Personal Integration,
Worship and Priestly Character.
c. The HAND: FCL moves to action.

The psychomotor domain includes physical movement,
coordination, and use of the motor-skill areas. Development
of these skills requires practice and is measured in terms of
speed, precision, distance, procedures, or techniques in
execution. A Perpetualite is able to apply his knowledge and
beliefs to everyday living. His/her acquired knowledge will
be in vain if it does not manifest in the day to day life of a
Perpetualite. Knowledge gained should be expressed in
concrete actions.
The formation of the HAND also refers to the categories such as
Skills, Motor, Body, Service, Pastoral Training, Service and
Kingly Character.

10
d. The Mirrors of the Three H’s
The three H’s also refers similarly to the following dimensions or

components in education.
HEAD HEART HAND
Knowledge Attitudes Skills
Cognitive Affective Motor
Mind Soul Body
Self-discovery Intimacy Service
Doctrinal Personal Pastoral
Formation Integration Tooling
Education Worship Service
Prophetic Priestly Kingly
e. The Three H’s Model

11

12
CONCLUSION:
The balance of the development of these three components (head,

heart and hand), is essential to the holistic and integral perpetualite
formation, in preparation for their profession as Helper of God. This
is really the foundation of living our life as God’s design.
THE ICON OF OUR MOTHER OF PERPETUAL HELP
Look at the copy of the picture. Frightened by the vision of two

angels showing Him the `instruments of the Passion, the Christ Child
has run to His Mother, almost losing, in His haste, one of the tiny
sandals. Mary holds Him in her arms reassuringly, lovingly. But
notice her eyes. They look not at Jesus, but at us. Is this not a touch of
genius? How better express Our Lady’s plea to us to avoid sin and
love her Son?
Christ’s little Hands, too, are pressed into Mary’s as a reminder to us
that, just as on earth He placed Himself entirely in her hands for
protection, so now in Heaven He has given into her hands all graces,
to distribute to those who ask Her. This is the principal message of
the picture. A Byzantine icon, however, it is replete with other
symbols. Here are some of them.

13

STORY OF THE ICON OF OUR
MOTHER OF PERPETUAL HELP
e
(Rev. John V. McGuire,
C.SS.R.) i
Star on Our Lady’s veil. Greek
Initials n
for “Mother of God”

She is the Star Of the Sea H
. . . who brought the light of Christ to the e
darkened world . . . the star that leads us to the r
safe port of Heaven.
Greek Initial
for
St. Michael the
Archangel
“ He is depicted
holding the lance and
gall-sop of Christ’s
Passion
Mary’s Mouth is
small for silent
recollection. She
speaks
little.
Red Tunic the color

worn by virgins at the
time of Christ.
Dark Blue Mantle

the color worn by
mothers in
Palestine. Mary is
both Virgin and k
Mother. e
e
Christ’s Hands turned palms down into p
His Mother’s indicate that the i
Graces of n
R g
e Golden
d Crown
e placed on
m the original
p picture by
t order of the
i Holy See in
o 1867 It is a
n token of the
many
a miracles
r wrought by
Our Lady invoked under the title of “Perpetual Falling
Help.” Sandal
Greek Initial for Perhaps, the
“St. Gabriel the Archangel.” He holds the Cross symbol of a
and the nails. soul clinging
to Christ by
Mary’s Eyes are large for all our troubles They
one last
are turned toward us always.
thread --
Greek Initials for “Jesus Christ.” devotion to
Mary.
Mary’s Left Hand supporting Christ
possessively: She is his Mother. It is a
comforting hand for everyone who calls on
Her.
“HOLY MARY OF PERPETUAL HELP” is
the title which, according to an ancient
document, the Blessed Virgin herself used
in bringing her picture into the devotional
life of Rome in the closing days of the
fifteenth century. This, the Perpetual Help
story is the story of a picture of Mary and
her Divine Son, our Redeemer, and of the
devotion to them which developed around
it. Jesus is seen as preoccupied even from
his tenderest years with the price he would
one day pay in his Passion for our
salvation, and Mary is seen as his
compassionate Mother.
14
Historically, the story of Perpetual Help
is a story of people: an unknown artist who
painted the picture on the island of Crete, a
merchant who for some reason brought the
picture to Rome in 1499, a friend of the
merchant to whom he gave the picture and
whose wife had visions of Mary, telling her
she wanted the picture enshrined for public
veneration in a little Roman church (of St.
Matthew) between the two great basilicas
of St. Mary Major and St. John Lateran. The
next people in the story were the men of
the religious community of St. Augustine at
St. Matthew’s who received the picture
with joy and soon found that it aroused
great devotion among the faithful. There
were many liturgical services, impressive
conversions, even miracles, so much so that
the picture came to be called the
miraculous image of Perpetual Help.
Then, in 1799, all came to a grinding
halt. The people this time were Napoleon
and his general in Rome, François Massena.
Besides carrying off the Pope into exile,
they ordered the destruction of some thirty
churches. Among these was St. Matthew’s.
The Augustinians moved to other
monasteries and the miraculous picture
went with them into obscurity. In time, the
memory of the glorious days was all but
forgotten. But not quite.
Two new people enter the story. An old
Augustinian Brother named Augustino
Orsetti had a favorite altar boy, named
Michael Marchi, who came to serve Mass at
the monastery of Our Lady in Posterula.
There, the brother, who had once been at
St. Matthew’s, often pointed to a picture in
the sacristy and told Michael that it was the
famous Madonna, made homeless by the
army of Napoleon. “Remember, Michael,”
he would say. Michael remembered. He
grew up, became a priest in the community
of the Redemptorists (the next people of the
story), who had just bought property in
Rome (1855) and built a church in honor of
their recently canonized founder, St.
Alphonsus Mariade Liguori.
In tracing the history of their property,
the Redemptorists soon came upon the
startling discovery that they had taken the
place of old St. Matthew’s and their church
was now the “little church between the two
great basilicas”-the very spot chosen by
“Mary of Perpetual Help.” Now, if only
they could find the missing Madonna. And,
wonder of wonders, there was among them
Father Michael Marchi, erstwhile altar-boy,
who had the answer.
After a year of prayers, Father Nicholas
Mauron, Redemptorist Superior General,
petitioned Pope Pius IX for permission to
have the miraculous picture enshrined in
their church of Sant’ Alfonso. The Holy
Father was so pleased that he wrote the
directive there and then
15
to the Augustinians to arrange for the
transfer of the picture from St. Mary’s in
Posterula to Sant’ Alfonso. Later, when the
picture had been duly enshrined, the Pope
went to pray before it. It is said that it
brought tears to his eyes. “How beautiful
she is. Make her known,” he said.
Taking the pope’s wish as a pious
command, the Redemptorists began at
once, and continue to this day to make her
known. And this is where the story of
Perpetual Help really becomes the story of
the people; the thousands of Redemptorists
and their disciples who have promoted
devotion to Mary of Perpetual Help and the
missions who have come to know and love
her as their perpetual help. Among these
thousands of preachers and millions of
devotees, we are pleased and grateful to
number ourselves in this parish of Our
Lady of Perpetual Help.
Since November 20, 1894, we have had
our copy of the Miraculous Picture, first in
the original little church and then in the
great lower church, sometimes rose above
the high altar, and sometimes in a side altar
shrine. And in the upper church, Mary has
her golden alcove, built with funds derived
from the sale of parishioners’ jewelry,
lovingly donated to the loving Mother and
her Son. From the beginning, also, we have
had special devotions, prayers to her at
Wednesday blessings of the sick and since
the 20’s, and the perpetual Wednesday
novena. Memories crowd in on us of the
ebb and flow of attendance at the novenas,
of the intentions prayed for, of the priests,
brothers, sisters and lay folk who have
prayed and sung together on so many
Wednesdays. Through Mary’s intercession,
may God grant that the prayers and singing
will go on for many years to come?
DEVOTION TO OUR LADY OF

PERPETUAL HELP
According to the tradition when handing

over the Icon to the Redemptorist in 1866,
Pope Pius IX expressed the desire that they
should make her known to the world. From
that time until present day, devotion to the
Mother of Perpetual help has spread all
over the world. Thousand of copies of the
Picture have been dispatched throughout
the world and there are many shrines
where copies of the original Icon are
venerated and regarded as miraculous.
Among the best known shrine are those in
Boston and New York (USA), Haiti, where
Our Lady of Perpetual Help is the
Patroness of the country; Santiago in Chile,
Curitiba, Belem and Manaus in Brazil,
Tequisquiapan in Mexico; Belfast and
Limerick in Ireland; Bussolengo in Italy;
Torun and Cracow in Poland; Singapore
and the most famous of all in Manila
(Philippines).
16
The Perpetual Novena which began in St.
Louis (USA) in 1927 has made a notable
contribution to the spread of this devotion.
The Novena has been called ‘Perpetual’,
because it is held on a fixed day each week
of the year. During the Novena devotions,
the faithful not only say the traditional
prayer, but they also present written
petitions and thanksgiving for favors
received. There is also a meditation on
some aspect of the spiritual life.
Each year in the month of June, in
preparation for the feast of Our Lady of
Perpetual Help, there is a Solemn Novena,
nine days of prayer and reflection on the
Christian life.
THE MESSAGE OF THE PICTURE
The picture of the Mother of Perpetual

Help is an Icon, from the ‘eikon’ which
means image. An Icon is not a simple
representation of saints. It is rather a type
of portrait which makes present the person
represented in a spiritual way. When
praying before an Icon, painted according
to specific theological and technical norms,
we can deepen our knowledge of the reality
of the mystery of Christ, of Our Lady and
the Angels and enter into spiritual contact
with them.
The Icon of Our Lady of Perpetual Help
measures 54 x 41.5 centimeters. It is one of
the Passion Icons of Our Lady and depicts
Our Lady with the Child, with an angel on
each side holding the instruments of the
Passion. The Child’s hands grasp the hands
of his Mother as the sandals falls from His
foot revealing the sole. The Greek letters
which appear on the Icon indicate the
names of the four figures; Jesus Christ,
Mother of God, Archangel Gabriel (right)
and Archangel Michael (left)
The unknown artist of the Icon of Our
Lady of Perpetual Help seems to have
wished to portray the anguish of Christ as
He, contemplating the vision of His future
Passion, represented by the instruments
carried by the angels, in an abrupt
movement lets fall a sandal. These elements
of the composition show the reality of the
suffering and the Passion of Christ. At the
same time the Picture gives evidence of the
triumph of Christ over suffering and death.
This is depicted by the golden background,
which is a sign of the Resurrection and in
the manner in which the angels hold the
instruments of the Passion. These appear
not so much as threats of destruction, but
rather as the trophies of victory, taken from
Calvary on Easter morning. It can therefore
be said that the main theme of the Picture is
the mystery of the Passion, Death and
Resurrection of Christ. The focal point of
the picture is to be found in
17

the clasping of the hands of the Mother and the Child. The right hand of
the Mother welcomes the Son, thus stressing the humanity of Christ. The
reality of the Incarnation can be seen, as well, in the gesture of the Child,
showing of the sole of His foot and clinging to His Mother, as if seeking
the comfort of Mary. The hand of the Virgin, however, indicates at the
same time the Son of God, highlighting the divine nature of Jesus. Mary,
therefore, is represented as the Hodighitria, she who guides us to the
Redeemer, to Him who is the ‘the Way, the Truth and the Life’. And she
is our Help, who intercedes for us with her Son, who sacrificed His life
for us on the Cross of Calvary. The star on the forehead of Our Lady
accentuates the role which she has in the plan of our salvation: to be the
Mother of God and Mother of all humanity.
As we contemplate the Icon of Perpetual Help, so rich in matter for
meditation, we can grasp the sense of the Mystery of Christ and deepen
our relationship with Him under the guidance of the Mother of the
Redeemer.
THE CHURCH OF SAINT ALPHONSUS ON THE ESQUILINE
The Church situated, on the Esquiline hill between the two basilicas of
St. Mary Major and St. John Lateran is one of the rare examples of neo-
gothic architecture in Rome. Although dedicated to the Most Redeemer, it
was erected in honor of Saint Alphonsus Liguori, the founder of the
Redemptorist Congregation and thus bears his name.
It was built in 1855-59, according to the plans of the Scottish architect.
George Wigley, in the grounds of the Villa Caseria a property acquired by
the Redemptorists from the Caetaria family. The Church measures 42 x 14
meters and was consecrated in 1859 by Cardinal Costantino Patrizi.
Tradition tells that, while excavating the foundations of the church, there
was a gold coin bearing effigy of the Redeemer, this being seen as a good
omen. Three doors in gothic style lead to the vestibule of the church. The
tympanum over the central door is decorated with a beautiful
polychrome mosaic of Our Lady Perpetual Help. Over the tympana of the
side doors are two bas-reliefs on the gold mosaic backgrounds, by
Antonio della Bitta, depicting on the left Saint Alphonsus and on the right
the Redemptorist saint Clement Hofbauer. On the apex of the arch above
the central door a stands a statue in Carrara marble of the Holy
Redeemer. High above this is a magnificent rose window honor of our
Lady of Perpetual Help, flanked

18
by two small circular windows. The pediment supports a Celtic cross
restored in 1964.
One enters by the church by mounting the flight of 24 wide steps,
constructed 1932. Inside, the columns of colored marble separate the large
central nave from two side aisles. One will note that the architect Wigley
did not follow exactly the rules of Transalpine gothic but was seeking a
modem interpretation. The nave, separated from the side aisles by wide
transversal arches, typical of the neo-gothic of Southern Italy, presents a
reach spectacle of polychrome marble. The side aisles contain six small
chapels, erected between 1932 and 1939 dedicated to St Theresa of Avila,
St Joseph, The Holy Family, St Francis of Assisi, Our Lady of Immaculate
and St Alphonsus. The confessionals constructed at the beginning of the
twentieth century in florid gothic, following the design of Gerald
Knockaert, are the two work of the Redemptorist Brother, Gerardo Uriati,
a noted cabinet maker.
The stained glass of the rose window and that of the windows in the side
aisles is of French origin and the work of the Dominican Brother,
Marcellino Leforestier. During the years 1898-1900, two Redemptorist, the
Belgian architect Gerald Knockaert (1845-1928) and the Bavarian painter,
Maximilian Schmalzl (1850-1930) dedicated themselves to the
embellishment of the church and to maximizing its available space. The
painting in the chapels and on the arches of the central nave the work of
Schmalzl all date from this time as well as those on the nave through a
series of three-mullioned windows.
At the end of the nave on the triumphal arch above the entrance to the
sanctuary one is struck by the early twentieth century painting, by
Eugenio Cisterna, depicting the Coronation of the Virgin with the Angels
and Saints of the Redemptorist Congregation. Underneath is the
inscription in Latin: “The Holy Mother is exalted above the choirs of
angels to the heavenly king-wisdom”. Cisterna is also responsible for the
painted roundels of Apostles and Saints to be found above the arches of
the side aisles. On the arch of the apse there is another Latin inscription:
“You have redeemed us by thy blood and have made us a kingdom to
our God”. High above the sanctuary there is a large painted Cross on a
gold background, with on either side the coats of arms of Pope Paul VI
and the late Cardinal Ritter of Saint Louis, USA.
The splendid mosaic in the apse, depicting “The Redeemer enthroned
between the adoring Virgin and St. Joseph”, was created in 1964 and
superimposed on an earlier fresco by Rodhen. Finally, in 1995 the picture
of Our Lady of Perpetual Help (original of XIV century) underwent
restoration and was re-exposed for public veneration in a new simpler
19
selling of bronze and glass. This and the restructuring of the sanctuary
were carried out under the direction of Fr. Antonio Marrazzo.
HISTORY OF THE ICON OF OUR LADY OF PERPETUAL HELP
The Church of St. Alphonsus on the Esquiline is an important centre of

Christian spirituality and contains the original Picture of Our Lady of
Perpetual Help.
According to popular tradition the Picture was stolen on the Island of
Crete by a merchant who shipped it to Rome in the XV century. It is said
that during the voyage a terrible storm threatened the lives of the
passengers and that thanks to the intercession of Our Lady all were
saved. A short time before his death the merchant decided to entrust the
Picture to a friend so that it might be given to a city Church. The friend
however, retained the Picture until he was at the point of death. Then the
Virgin appeared in a dream to his little daughter and expressed the desire
to be venerated in a Church between the Basilicas of St. Mary Major and
St. John Lateran. His wife finally consigned the Picture to the Church of
St. Matthew.
For three centuries it was the centre of devotion on the Esquiline, but
after the destruction of the Church of St. Matthew by Napoleon’s troops,
it was transferred to the Church of St. Mary in … almost seventy years
until the Redemptorist came to Rome. They were building the Church of
St. Alphonsus on the former site of St. Matthew and became interested in
the Picture. It was rediscovered thanks to a happy coincidence. Fr.
Michael Marchi, a Redemptorist …it when he was an altar server, in one
of the chapels of St. Mary in Posterula.
In 1866, after the Picture had been restored by a polish artist, Leopold
Nawotny, Pope Pius IX officially entrusted it to the Redemptorists. A year
later when it was being carried in solemn procession through Rione
Monti, Our Lady worked a miracle by curing a child a child. This is
recalled by a copy of the Picture which can be seen at Via Merulana…276
Since 26 April 1866 the original picture has been preserved in the Church
of St. Alphonsus which is today an important Marian Shrine. Pilgrims
come there in great numbers from every part of the world and find in the
Shrine of Our Lady of Perpetual Help an oasis of prayer, a rich center of
spirituality and human friendliness. Everything helps to facilitate an
encounter with the Mother…
20
TOPIC 2 UNIVERSITY OF PERPETUAL HELP
SYSTEM
Objectives: In this lesson, students will learn to:

• Describe the humble beginnings of the University of Perpetual
Help System;
• Trace the history of the UPHS and the reasons why the University
was established; and
• Further provide the vision-mission and the other symbols that
represent the University.
“It is like this. A man takes mustard seed, the smallest seed in
the world, and plants it in the ground. After a while it grows up
and becomes the biggest of all plants. It puts out such large
branches that the birds come and make their nests in its shade.”
(Mark 4:31-32)
LECTURE
The University of Perpetual Help System has withstood the test of time
due to its firm foundation and noble aspirations and dreams.
Understanding the roots of the University will enable the students to
understand better the University and thus, love the University more
intensely.
21

HISTORY OF UPHS
1. THE FOUNDERS
Dr. Jose G. Tamayo was a native of

Malasiqui Pangasinan. He was born
on September 10, 1920 at the
Philippine General Hospital, Manila
to Mariano Tamayo from Alcala, Pangasinan and
Maria De Guzman from Malasiqui, Pangasinan. He finished his
studies as Doctor of Medicine at University of Sto. Tomas. His field
of specialization is OB-Gynecology. He died on August 6, 2002 at
the age of 82 years old.
Dra. Josefina Laperal Tamayo was a native of Biñan, Laguna. She was
born on February 18, 1920. She finished her studies as Doctor of
Medicine at the University of Santo Tomas. She specialized in
Pediatrics. She died on April 20, 1987.
Dr. Jose (fondly called Dr. J) and Dr. Josefina (fondly called Dra. Nena)
were married. They were blessed with twelve children: Antonio,
Ma. Theresa, Marianito, Arcadio, Roberto, Manuel, Rafael,
Marciana, Florenciana, Jose Mauro, Ma. Consorcia, and Joseph
Victor.
The history of Perpetual Help System is classified into three stages. The
Pre-foundation Period (1944-1953); the Foundation (1965-1974); and
the Satelliting Period (1973-present).
2. THE PRE-FOUNDATION PERIOD (1944-1953)
Dr. Jose is a quite “doctor to the barrio.” He disregarded more

ambitious career possibilities to be able to serve his fellowmen even
to the extent of going beyond the sworn Hippocratic Oath. He and
his wife embarked in a determined quest to find ways of providing
the best health care to the populace. The quest led them to an
odyssey that traversed two institutions of public service in health
and education.
When this dream to serve the poor in the community became a reality
they realized that their best was not good enough. For them, the
services they rendered were so limited and only within the realm of

their sphere of action as a doctors. With an unquenchable thirst to
serve every Filipino and inspired by his seal to reach out
22
to his fellowmen, the idea of multiplying themselves came to fore in
the form of establishing an educational institution.
Dr. J is remembered for his feeling of fulfillment and hardships of
serving in a rural area. These experiences left an indelible mark in
his mind on how these folks must be able to avail of the proper
health care they rightfully deserve.
3. THE FOUNDATION (1965-1974)
Dr. Jose’s marriage to his classmate Dr. Nena epitomized an ideal

partnership. Their faith in God and diligence toward work opened
for them wonderful opportunities. Dr. J and Dra. Nena built their
modest clinic which later became a hospital in Malasiqui,
Pangasinan to fulfill a commitment to help the indigent barrio folks.
Another clinic which they set up at the back of the University of Sto.
Tomas, Manila became another hospital and branched into the
College of Nursing.
After the foundation of Perpetual Help College - Manila, in 1968 the
couple continued their work until they established other campuses
in Laguna.
Dr. J and Dra. Nena were devotees of our Mother of Perpetual Help of
Baclaran, hence the name of the system.
Perpetual Help College-Manila (1968)

Perpetual Help College - Malasiqui (Pangasinan)
(1970)
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4. THE SATELLITING PERIOD (1973-1980)
It was in third stage that the Perpetual Help College of Laguna came
into birth in 1976 through the unselfish commitment of its founders:
Dr. Jose G. Tamayo and Dr. Josefina L. Tamayo, to serve and to
bring education and healthcare to the less urbanized communities.
It was but a fitting tribute that the granting of the charter of the
University of Perpetual Help System was given by the Commission
on Higher Education on the 10th death anniversary of Dr. Josefina
that was in April 20, 1997.
The University of Perpetual Help System (UPHS) is composed of two
subsystems, namely: the University of Perpetual Help System
JONELTA, a subsidiary of the JONELTA Group of Companies and
the University of Perpetual Help System DALTA which is a
subsidiary of the DALTA Group of Companies. Each subsystem
under the System comprising of a College/University and a
Hospital/Medical Center is dedicated and committed to the delivery
of quality and healthcare services to the Filipino people especially in
the Southern part of Luzon.
The University of Perpetual Help System JONELTA has five (5)
academic institutions or campuses, namely: UPHSJ-Manila (1968),
UPHSJ-Malasiqui (Pangasinan) (1970), UPHSJ-Biñan and UPHSJDr.
Jose G. Tamayo Medical University (DJGTMU) (Laguna) (1976),
UPHSJ-GMA (Cavite) (1997) and UPHSJ-Isabela (2004). On the
other hand, the University of Perpetual Help System DALTA has
three (3) academic institutions or campuses, namely:
UPHSDMedical Center (Las Pinas) (1975), UPHSD-Molino (Cavite)
(May

1995), UPHSD-Calamba (Laguna) (1996), UPHSD-Lipa Batangas
(2008). The latest addition to the System is the UPHS Learning
Center in Los, Angeles, California, USA.
24

The University of Perpetual Help System DALTA - Las Piñas (1975)
University of Perpetual Help System Laguna and

UPH-Dr. Jose G. Tamayo Medical University (1976)
University of Perpetual Help System DALTA- Molino (Cavite)

(May 1995)
25

University of Perpetual Help System DALTA - Calamba (Laguna)
(1996)
University of Perpetual Help System JONELTA - GMA (Cavite)

(1997)
University of Perpetual Help System JONELTA - Isabela (2004)
26
The UPHS JONELTA was founded and established by Dr. Jose
G. Tamayo, its President and Chairman of the Board, with
CoFounder, Dr. Josefina Laperal Tamayo, as its Vice-Chairman
and Treasurer. With both co-founders now deceased, the
University of Perpetual Help System JONELTA is now ably led
by the first born of the founders, Dr./BGEN. Antonio L. Tamayo.
Who is also the present Chairman of the Board, CEO and
President.
The UPHS DALTA was founded by Dr./BGEN. Antonio
Laperal Tamayo, Grand Patriarch, and wife Dr. Daisy Moran
Tamayo, Co-Founder and Grand Matriarch, together with their
friend Mr. Ernesto Palanca Crisostomo, established in 1975 the
University of Perpetual Help Rizal, now the University of
Perpetual Help System DALTA. Having taken post-graduate
courses in Hospital Administration at the George Washington
University in Washington, D.C., supplemented with Special
Studies on Hospital Management from Ateneo de Manila and a
Ph.D. in Organization Development from the Southeast Asian
Interdisciplinary Institute, Sir Tony and his partner established
the Perpetual University and Hospital simultaneously, an
unusual and extraordinary venture in the rustic town of Las
Piñas, offering the banner course of Bachelor of Science in
Nursing. Paradoxically, Sir Tony, the former college dropout,
became the first President of the University.
Driven with the intense desire of promoting a better quality of life
for his fellowmen, Dr. Antonio L. Tamayo, anchored the
University on the creed “Character Building is Nation
Building.” Stressing this belief, he said “our young can only be
assured of a better tomorrow by building the right kind of
character today - respectful, hardworking and committed to the
formation of a prosperous and a wealthy nation. This
development, however, will need a requisite Christian Character
that will build a nation.”
When Dr. Antonio L. Tamayo, assumed the Presidency of the
University of Perpetual Help System JONELTA due to the
demise of its founder Dr. Jose G. Tamayo, he became the
Chairman of the Board and the chief Executive Officer of both
the UPH System DALTA and UPH System JONELTA.
The University of Perpetual Help System (JONELTA &

DALTA) has since subscribed to the institutional philosophy
that national development and transformation is predicated
upon the quality of education of its people. It is committed to the
ideals of teaching community service and research, with
“Character Building is Nation Building” as its guiding
principle. It has
27
continued with success, in its objective to maintain and sustain
excellence in education. It has established extensive network of
national and international linkages in Higher Education and
Business. It has established its indelible Perpetualite identity as
it steadfastly enshrines its Perpetualite values and aspirations.
This academic excellence has been proven through the years with
the laurels that the University has garnered in government
licensure examinations.
The UPHSJD now enjoys memberships, recognition and
accreditation in various prestigious academic, professional and
sports association of the country, among them: The present
president now of the UPHS-Dalta is the eldest son Mr. Anthony
Moran Tamayo but still Dr./BGEN. Antonio L. Tamayo is the
Chairman of the Board and CEO.
This growth and development in its more than 40 years of existence
is not without pains, but it has successfully hurdled all the
challenges along its way. With the help and guidance of the
Lord and the loving care of the UPHS Patroness, Our Mother of
Perpetual Help, the University of Perpetual Help System will
continue to serve the Filipino people with distinction and
excellence.
PHILOSOPHY
The UNIVERSITY OF PERPETUAL HELP SYSTEM (JONELTA &

DALTA) believes and invokes Divine Guidance in the betterment of
the quality of life through national development and transformation,
which are predicated upon the quality of education of its people.
Towards this end, the institution is committed to the ideals of
teaching, community service and research, as it nurtures the value of
“Helpers of God” with “Character Building is Nation Building,” as its
guiding principle.
VISION
The UNIVERSITY OF PERPETUAL HELP SYSTEM (JONELTA

& DALTA) shall emerge as a premier university in the Philippines. It
shall provide a venue for the pursuit of excellence in academics,
technology, and research through community partnership.
28
The University shall take the role of a catalyst for human
development. It shall inculcate Christian values – Catholic in
doctrine, as a way of strengthening the moral fiber of the Filipino – a
people who are “Helpers of God”, proud of their race and prepared
for exemplary global participation in the arts, sciences, humanities
and business.
It foresees the Filipino people enjoying a quality of life in
abundance, living in peace, and building a nation that the next
generation will nourish, cherish and value.
MISSION
The UNIVERSITY OF PERPETUAL HELP SYSTEM (JONELTA &

DALTA) is dedicated to the development of the Filipino as a leader. It
aims to graduate dynamic students who are physically, intellectually,
socially and spiritually committed to the achievement of the highest
quality of life.
As a system of service in health and in education, it is dedicated
to the formation of Christian service and research-oriented
professionals, leaders and citizens with great social concern and
commitment to the delivery of quality education and health care.
It shall produce Perpetualites as “Helpers of God”, - a vital
ingredient to nation building.
THE FOUNDER’S CREED
Today is ours, why be afraid?

Today is ours, our labors we have made.
Let’s banish anxiety, banish sorrow.
Today makes our tomorrow.
29
THE CO-FOUNDER’S CREED
(Excerpts from an article written by Dra. Josefina L. Tamayo)
It is our common goal to be educated and on our part to educate …

This can be accomplished if we will cooperate on both sides –
understand each other …
… On enrollment you have agreed to abide by our rules and
regulations and you have to follow. It’s part of education … you
cannot educate without rules. From our first educator to the latest
environment – without rules and regulations we cannot function –
like in any firm or office, government and private and factories …
that is why there are different positions in a school or in offices
private and government, chairman or head, secretary, members, etc.
These are all run or managed by rules. You have no troubles, if you
follow - if you don’t, you will be in hot waters all the time….
… When you enroll you are willing to abide by the rules, if not you
crash, or you don’t reach your destination….
SEAL
The seal of the UPHS is a cameo depicting in

semi-abstract from the image of Our Mother of
Perpetual Help clasping in her arms the infant
Jesus. This stands for the Christian precepts to
which the institution adheres and which binds its
aspirations and hopes. The infant Jesus is symbolic of the youth who
must be nurtured by a devoted and loving Mary which speaks of the
motherly care and love of the university. The branches of laurel
leaves signify excellence, which the university pursues, not only in
academics but also in leadership and in human relations. The
branches, symbol of dignity, honor and reward used by the ancient
Greeks also stand for the fulfillment of the aspirations of the
university as it carries on propagating its mission. The twelve (12)
laurel leaves stand for the twelve (12) children of the founders,
signifying the family’s dedication to institutional development and to
the future. Below the twelve laurel leaves is inscribed the
institutional motto: “Character Building is Nation Building” which
expresses the encompassing commitment of Perpetual Help
education to national
30
development and progress. The oval lines of gold are set in maroon,
and the white background border the cameo, which are the colors of
the institution. Maroon symbolizes the red blood of courage, vigor
and determination, white for purity, and gold for generosity,
abundance, hope and vision.
PERPETUAL HYMN
Perpetual Help thy fount of truth,

Where knowledge emanates
Where we have learned life will bear fruit
For us success awaits.
Thy children here we sing for thee,
We raise our voices clear
We’ll shout and cheer in unity
For Alma Mater dear.

Training the mind and the heart and the hand,
Ready to serve as best as we can,
Perpetual Help by thy banner we
stand, Loyal and true spread thy fame
O’er the Land.
31
32
MIDTERM PERIOD
TOPIC 1 THE GREATEST LOVE STORY EVER

TOLD
Objectives: After the discussion and sharing, students will be

able to:
• Analyze and appreciate the love of God for them;
• Experience the “Miracle of Touch” as a manifestation of
God’s love for his people; and
• Imbibe the moral values being taught in the stories.

“For God so loved the world that he gave His Only Son, that
whoever believes in Him shall not perish but have everlasting
life. (John 3: 16)
LECTURE
We Filipinos are very person-oriented; we naturally seek close

personal relationships. Loves comes “natural” to us. Most of us like to
be known as someone who knows how to relate (taong marunong
makipagkapwa tao; taong marunong makisama. Unfortunately,
however, our pakikipagkapwa tao often remains restricted to those
who are close to us, or those whom we respect and admire, or those
from whom we have received (or hope to receive) some favor.
Besides, in today‘s Philippines, with its nationwide process of
modernization an economic development, relationships are becoming
more and more merely functional and impersonal. Traditional
personal relationships of love and respect are frequently sacrificed at
the altar of efficiency and economic gain. (CFC, 938)
In this lesson, we will experience this being “beloved” by God.
33
Let us read the story of Andoy, the little boy of God, the little boy in
each one of us.
JESUS AND THE LITTLE BOY
Somewhere in Milaor, Camarines Sur, there lived a fourth grader

boy who would follow this route everyday to school: cross the
rugged plains and then cross the dangerous highway where vehicles
were dangerously driven to and fro.
The boy would pass by the Church every morning just to say “Hi” to
God and faithfully say his “Magandang Umaga Po!” in Bicol dialect.
He was being faithfully watched by a priest who was happy to find
innocence in the child, so uplifting in the morning.
“Kumusta Andoy? Papasok ka na ba?”
“Opo, padre...” he would flash his innocent grin.

The priest was so touched. He was so concerned that one day he
talked to Andoy.
“From school, do not cross the highway anymore, you can pass
through the Church and I can accompany you to the other side of the
road... that way I can see that you are home safe.”
“Thank you, Father...”
“Why don’t you go home? Do you have to stay here right after
school?”
“I just want to say ‘hi’ to my friend, God.”
And the priest would leave the boy spend time beside the altar,
talking by himself. The priest usually hid himself behind the altar to
listen to what this boy had to say to his heavenly Father.
“You know my math exam was pretty bad today, although my
seatmate is bullying me for notes. I did not cheat, I ate one cracker
and drank my water. I have only this cracker. Thank you for this: I
saw a poor kitten that was hungry and I know how he feels so I gave
my last cracker to him. Funny but I am not that hungry. Look, this is
my last pair of slippers. I may have to walk barefooted next week.
You see this is about to be broken... but it is okay... at least I am going
to school... some say we will have a hard season this month, some of
my classmates have already stopped going to school. Please help
them get to school again please, God? Oh, I know, Inay hit me again.
It is painful, I know
34
this pain will pass away; at least I still have a mother. God, you want
to see my bruises? I know you can heal them, here and lo... blood... I
guess you knew about this one, huh? Please don’t get mad at Inay,
she was just tired and worried for the food in our table and my
schooling, that is why she hit us. Oh, I think I am in love... there is
this pretty girl in my class, her name is Anita. Do you think she will
like me? Anyway, at least I know you will always like me. I don’t
have to be excited? I am! Wait till you see I have a gift for you, but it
is a surprise. I hope you will like it. Oooooops!..., I have to go.” then
he stood up and called out.
“Padre, Padre, I am through talking to my friend... you can
accompany me to the other side of the road now.”

This routine happened everyday. Andoy never failed. Father Agaton
shared this story every Sunday to the people in his Church because
he had not seen a very pure faith and trust in God - a very positive
outlook on a negative situation.
On Christmas day, Father Agaton was so sick that he could not make
it to the Church. He was sent to the hospital. The Church was left to
the care of four manangs (female elders) who would chant the rosary
in 1000 miles per hour, would not smile and always find fault in what
you do. They were used to cursing if you irritate them.
They were kneeling, saying their kilometric rosary when Andoy,
coming from his Christmas party, playfully dashed in.
“Hello God!”
“Bata ka! Alam mo nang may nagdarasal!” the manang approached the
child angrily.
Poor Andoy was terrified.
“Where is Father Agaton? He is supposed to help me across the
street... and to be able to cross the street I will have to pass by this
Church...not only that, I have to greet Jesus - it is His birthday, I have
a gift right back here,” just he was about to get the gift in his shirt, the
manang pulled his shirt.
“Susmaryosep!” and does the sign of the cross fervently. “
“Alis kang bata ka! Kung hindi matatamaan ka!” and threw the boy out
of the Church.
The boy had no choice but to cross the dangerous side of the road in
front of the Church. He crossed. A fast moving bus came in. There
was a blind curve. The boy was protecting his gift inside his shirt, so
he was not looking. There was so little time. Andoy died on the spot.
A lot of people crowded the poor boy, the body of a lifeless young
boy.
35

Suddenly out of nowhere a tall man in pure white shirt and pants
came. His face was so mild and gentle, but his eyes were full of tears.
He came and carried the boy in His arms. He was crying. Curious
bystanders nudged the man in white and asked, “Excuse me, sir, are
you related to this child? Do you know this child?”
The man in white, his face mourning and in agony, lifted his face and
answered, “He was my best friend...” He took the badly wrapped gift
in the bloody chest of the lifeless boy and placed it near His heart. He
stood up and carried the boy away and they both disappeared in
sight. The crowd was curious.
On Christmas Eve, Father Agaton learned of the shocking news. He
visited the boy’s house and wanted to verify about the man in white.
He consulted the parent of Andoy. “How did you know that your son
died?”
“A man in white brought him here,” sobbed the mother.
“What did he say?
“He did not say anything. He was mourning. We did not know him
and yet he was very lonely at our son’s death; as if he knew our son
very well. But there was something peaceful and unexplainable about
him. He gave my son to me, and then he smiled peacefully. He
rubbed my son’s hair away from his face and kissed him on his
forehead, then he whispered something...”
The priest asked, “What did he say?”
“He said to my boy…Thank you for the gift…I will see you soon…
you will be with me.” The father of the boy paused for a moment and
stared at the priest.
And you know for a while, it felt so wonderful…I could not explain
it, Father, but when that man left, something peaceful came over me, I
felt a deep sense of love inside…I could not explain the joy in my
heart, I knew my boy is in heaven now…but tell me father, who is
this man that my son talks to everyday in your Church, you should
know because you are always there…except on the time of his death.”
Father Agaton suddenly felt the tears swelling in his eyes, with
trembling knees, he murmured, “he was talking to no…one…but
God.”

36
Name:
_________________________________Date: _________
Section:
_________________________________
Score: _________
ACTIVITY I
1. Describe the little boy in the story. Is

your faith in God like that of the
little boy?
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__________________________________________________________
2. What does he do in the Church every

time he finishes his classes?Why?
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__________________________________________________________

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__________________________________________________________
3. Why did the priest cry at the end of

the story? Were you touched by the
story? Why? Why not?
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37
ACTIVITY 2
Assignment:
1. Analyze the boy’s prayer, does it show his
personal relationship with God? How?
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2. Cite your own personal religious encounter

with God, by citing your concrete experience
or events in life.
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38
GOD’S LOVE FOR YOU
Leo J. Trese
REGARDLESS OF WHAT our own personal problems may be, there

is one deep-seated need which all of us have in common: the need to
be loved and to know that we are loved. We want to feel that we do
and what happens to us, means something to somebody else besides
ourselves. Without this feeling that there is someone who cares about
us and cares a lot, life at best will be tasteless and at worst will be
frightening- frightening even to the point of suicide.
Our Christian philosophy of life begins with conviction that,
regardless of our human relationships, there is Someone who does
love us deeply and Who does care intensely about what happens to
us. That someone of course is God.
Early in our lives we learned that God created the universe to show
forth His infinite greatness and goodness. God’s greatness is
manifested in the almighty power, which fashioned the universe out
of nothing, by a mere act of the divine will. God’s infinite goodness
portrays itself in His decision to share His eternal happiness with
others, and His consequent creation of the human race.
That tells us why the world exists; but it doesn’t tell us why you and
I exist as particular individuals. It doesn’t tell us why God chose to
make your soul and my soul in my preference to any of the other
possible souls, infinite in number, which God had made instead. We
have to remember that in the divine mind there are the images of an
infinite number of souls, which God could create if He so chose. Most
of those images never will be called into existence. Why, we ask, did
God choose to create you and me?
Turning to human imagery, we might compare God to a man who is
looking through a book of house plans. Suddenly, the man stops
paging and puts his finger on the picture of a certain house. “There,”
she says, “is a dress I really like. There is a dress I’m going to make.”
Obviously God’s decisions are made from all eternity. But speaking
of God human terms, we might say that God looked through the
catalogue of “possible” souls in His divine mind. He passed by a
billion others and stopped when He came to the image of you.
“There,” God said, “is a soul that I can really love. There is a soul that
I want with me forever in heaven. There is a soul that I shall create.”
And so you came into being.
39
Because of God’s infinite perfection our description is an inadequate
one; actually God doesn’t have to “stop and think things over.” Yet
the description is a true one. The underlying fact is absolutely true.
God picked each of out of an unlimited number of other possible
souls because of a special and particular love for us. He wanted you,
and nobody else would do.
God has never stopped loving you. Even in your moments of
blackest ingratitude, your moments of darkest sin, God has not
stopped loving you. As the mother of a wayward son never stops
loving the child of her womb neither does God ever cease to love the
real you, the work of His hands, the particular image of Himself
which you represent.
God will hate your sin, but He will never hate you. Even when you
may have turned away from God through sin, His love still presses
upon you, trying to find a chink in your armor of self-love through
which He may enter and turn you back to Himself.
It is a personal and an individual love that God has for us, too. We
must not fall into the terror of thinking that God loves us in an
impersonal fashion, as just one little speck in the great mass of
humanity. God does not lose sight of us, as you or I might lose sight
of one drop of water in the vastness of the ocean. Because of His
infinity, numbers mean nothing to God. If you were the world’s sole
survivor of an atomic war, God could not love you more personally
than He does. At every moment you have His complete attention, His
undivided love. At this very instant, God is thinking of you, “looking
at you directly, and loving you.
It is not enough simply to believe this with the mind. For any true
and lasting happiness it must be the deepest conviction of your heart:
that God does love you with a terrific love; that He is intensely aware
of your present problems; that He cares tremendously about what
happens to you; that out of your present burdens, imposed by the
ignorance or malice of others (or by your own foolishness), God is
going to bring good to you. It is the living certainty of this truth of
God’s love for you that must be the foundation of your Christian
philosophy of life.

40
Name:
_________________________________Date: _________
Section:
_________________________________
Score: _________
ACTIVITY 1
1. Before you enrolled at UPHS, what were

your perceptions of a Perpetualite? Why did
you think and feel that way?
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2. Now that you are a Perpetualite, has the

perception changed? Why? Why not?
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41
ACTIVITY 2
Assignment:
1. As a Perpetualite, how will you manifest

or show the love of God? (Family,Classmates,
Community, etc.)
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42
TOPIC 2 THE VALUE OF MAN
Objectives: After the discussion, students will be able to:

• Get a clear picture and an understanding of yourself through
a discovery of your value;
• Relate with each other the four (4) truths in Man, as having a
body, mind and spirit, as having a purpose and a mission, as
being free and responsible and as being unique and yet also a
social person; and
• Answer the question where the dignity of man comes from.
Philosophical Foundation:
“The successful person has the habit of doing the things that
failures don’t like to do. They don’t like doing them either
necessarily. But their disliking is subordinated to the strength
of their purpose.” (E. M. Gray)

LECTURE
The Puzzle Man
43
Directions:
A. Draw a symbol on the part of the puzzle man corresponding to

the number:
1. Your Purpose or mission in life
2. Your Faith in God
3. What your family means to you
4. The meaning of love
5. What do you want to be in the future?
6. One of your strengths
7. One of your weaknesses
B. After drawing your symbols, you will share their meanings.

Why did you choose that symbol? What events in your life led
to your choosing of that symbol? Talk about your similarities
and differences.
LECTURE
Christian moral life is simply the call to become loving persons, in

the fullness of life-with others-in-community before God, in imitation
of Jesus Christ. The key to moral life, then, is the human person,
considered in the light of both reason and faith. All human rights,
personal and social, all moral duties and responsibilities, all virtues
and moral character – all depend directly on the answers we give to
the questions: who am I as a person in community? as a disciple of
Jesus Christ, in his Church? (CFC, 682)
Let us now look at man and analyze what makes man, a man. Sister
Mary Rogacion in her discussion on the Four Aspects of Man,
among other things, stated the following:
1. Man has a physical structure similar to other living creatures

on earth such as plants and animals. He is a terribly complex
being, the apex of the process of evolution. He is subject to pain,
diseases and at the same time be able to seek and enjoy comfort
and convenience. The body becomes the source of needs, desires
and urges that motivate him and make a demand on him. The
five senses of his body become the means by which he
experiences the world and the vehicle for his own expression.
44
A. Man is capable of conceptual thought, which distinguishes
him from other creatures on earth. His mind has the power
to stand out of himself and become the object of his own
reflections. The power of his mind has enabled man to
become the object of his own reflections. The power of his
mind has enabled man to become preoccupied not only with
the nurturance and sustenance of his body but with the
more creative activities that demand thinking and
conceptualizing as well.
B. A person may emphasize the cognitive element and
approach life as an intellectual matter that provides reasons
for everything. This can be frustrating for there will be times
when the heart has reasons which reason does not know.
However, one who approaches life with so much emphasis
on feelings stands the frustrations of being hurt so often.
Also, who emphasizes action can get into trouble for certain
actions that do not have a rational basis. This happens when
actions do not pass thru the process of conceptual thought.
C. Man likewise experiences the presence of a spirit in him. It

is the spirit that animates his whole existence and gives
meaning to his activities. His spirit tries to grasp a reality
that is not palpable to the body. His spirit expresses itself
through his body. His spirit is capable of hoping when the
mind is frustrated; believing when the mind doubts; loving
when the mind would rather hate. Take away man’s spirit
and he is dead figuratively or literally.
2. We see persons differing from one another though possessing

certain common traits. An individual possesses certain
capacities, potentialities and limitations. The coincidence of
these qualities in a person in a way that is different from the rest
of mankind is what makes him unique. Every man is a new
beginning, the realization of a past hope, the joy of the present
and the promise of an abundant future. His uniqueness is what
makes him important and indispens¬able. It is his uniqueness
that makes him valuable.
At the same time, a person is a being existing in relationship with
other beings. His relationship with others accentuates his
uniqueness and significance. He meets his needs as a child
through the help of others. He grows in the very expression of
himself with the help of others. He needs others to deepen and
broaden his
45
perspectives. He is able to restructure society only in
cooperation with others. His personality is affected by his
relationship with others.
3. Every created thing has a purpose for being. A glass is made
for drinking. The plants and trees exist to provide nourishment,
shade, beauty and ecological balance. What, then, is man’s
purpose for being? What is his reason for existence?
Man acquires a purpose for his existence by continuously creating,
liberating and realizing himself and his environment.
Eventually, his purposiveness acquires a sense of mission as he
engages himself with other men in the cooperative task of
continuing the work of creation to make life more meaningful, to
purify life of what vitiates it and to bring life to its realization.
This mission in life becomes the continuous task of creating
opportunities that will enable persons to have more, know more
and be more; liberating persons from structures that inhibit their
fullest development as persons; and of the constant
transformation of social structures that will enable persons to
realize their potentialities to the fullest.
It is when man lives this three-fold mission of creating, liberating
and realizing that life becomes impregnated with meaning. It is
man’s purposiveness in life that creates history. He has the
capacity to learn from the past experiences, plan and make the
present viable for the strong thrust towards the future that he
wants to forego.
4. Man likes to think of himself as being born free. We even sing

a song celebrating man’s freedom. It is in having choice.
Freedom to be or not to be is one of our basic human rights. It is a
God-given right, a right to be respected by man and treated as
sacred because it comes from God.
Man has certain “givens” that confine him, He is born of a certain
time and place, race, color, parentage, and physical makeup that
he had no choice about. The acceptance and appreciation of the
“givens” is of itself a freedom.
As a social being, man experiences limitations of his freedom. He is
free to bring his potentialities to their fullest realization.
However, he is free only in so far as his exercise of freedom does
not encroach on another’s freedom. The economic and political
situations in his particular milieu impose certain unfreedom on
him.
46
He experiences a further limitation of his freedom by the norms,
values and mores of his culture. His engagement in the process
of restructuring the norms, values and mores of his culture to
render it more potent in developing persons is of itself an act of
freedom.
In freedom, a person accepts and appreciates all the givenness of
life. His happiness depends partly on his exercise of freedom.
Life offers him an abundance of opportunities. These are availed
of through his exercise of freedom. Some opportunities may not
be availed of due to some “givens” of life and the very choices
that a person makes. One choice may pave the way for other
opportunities or exclude other opportunities that are equally as
good. A person will do well then to ask himself just what he
wants out of life. It is a question that is asked, not just once but
many times in one’s lifetime. It is a question one may use to
assess what has gone before in one’s life as well as what
possibilities one will open oneself to in the future. It is a question
that gives direction to one’s life. A person who makes his choice
within the limits of his potentials is able to experience the
happiness of realizing his dreams, his expectations of life. On the
other hand the person whose choices are beyond what his
potentials can sustain will experience the disappointment of
frustrated dreams and aspirations. But what are the limits of
one’s potentials? Even those limits will have to be tested in
freedom.
While freedom gives man the right of choice, he, as a social being,
has the obligation to make his exercise of freedom responsible. A
person is responsible whenever he is able to answer for his
choices and the consequences f such choices. He is responsible
when he is able to accept the limitations of his freedom. He is
responsible when he is able to respond to others’ exercise of
freedom.
Valuing Process
1. A person experiences peace and harmony within himself when

he is able to bring his body, mind and spirit together. To
continuously experience peace and harmony a person should
take care of his body, mind and spirit.
2. The delicateness of respectful handling of fellow human being
becomes apparent when one gives importance to the
personhood of the other, thus involving both an entering into
the life of the
47
other and also by not substituting his own likes and dislikes for
the preferences of the other.
3. Man is an essential human being. Outside society man cannot
be fully understood. Man’s meaning is possible only within the
framework of his social relationship.
4. Love is the call of the person to others to help him attain his
fullness as a human person. It is an answer to the call of the
neighbor to help him grow and unfold to maturity. Here, lies the
truth that no man is an island.

5. Man keeps his spirit strong by reaching out to ultimate realities
and holding fast to them. He acknowledges the power of the
One who holds ultimate realities in His hands. He recognizes
himself to be the image and likeness of God. This is the source of
man’s dignity. This is the basis of man’s equality regardless of
sex, color, religion, economic status, positions, etc. The union
that man has with God enables him to live a life that mirrors
God’s goodness here on earth. His union with God is
strengthened by meditation, contemplation and prayer.
48
Name:
_________________________________Date: _________
Section:
_________________________________
Score: _________

ACTIVITY 1
1. Do you agree or
disagree with the following
statements? Explain.
a. To affirm anothermeans to respect and
promote his personhood, his potentials
and his social capabilities.
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b. Freedom and responsibility are

only one when man is open to
others and is willing to help his
neighbors.
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49
ACTIVITY 2
Assignment:
1. As a Perpetualite,
what should you do to
improve your:
a. Intellectual capacities?
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b. Spiritual life?
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c. Physical life?
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d. Social life?
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50
TOPIC 3 SELF-KNOWLEDGE: GIFTEDNESS AND
BROKENNESS
By Joseph F. Schmidt
Objectives: In this lesson, students will learn to:

• Understand the value of self-knowledge in our life as a
Perpetualite Christian;
• Analyze the sources of brokenness in one’s life; and
• Realize that life has a positive side in every brokenness that
one experiences, and be able to heal them.
Philosophical Foundation
“You only have to do a very few things right in your life so

long as you don’t do too many things
wrong.” (Warren Buffett)

LECTURE
“Persons are conscious beings, aware of themselves in their outgoing

acts. We possess this self-awareness through our knowing and free
willing. Thus we ‘image‘ in our small way the Creator‘s infinite
knowing and loving. This is the basis for our moral life.‖ (C FC, 688)
The Lord, as we know, wants the offering of ourselves. We,
sometimes fail to see this within us, however, that this offering is not
made in some abstract way with pious words nor readings, but is
rooted in the acceptance of the concrete details of our life. The
offering of ourselves can only be the offering of our lived experience,
because this alone is ourselves. In our prayer, we take ourselves into
our hands and offer to God our whole selves - our strengths and our
weaknesses. As St. Teresa of Avila would say so simply, “this path of
self-knowledge must never be abandoned.”
51
Another reason, why we must never abandon the path of
selfknowledge is that authentic self-knowledge is not knowledge
about our superficial ego. It is knowledge about our true self, and
therefore, it is knowledge about ourselves in relationship to
humankind, to all of creation, and ultimately to God.
When we speak of authentic self-knowledge, we are referring to the
awareness of ourselves as we are in God’s eyes. There is, therefore, no
depth of self-knowledge without a depth of faith. Within this context
of faith, self-knowl¬edge grows and is understood as we become
more aware of both our brokenness and our giftedness. Each of these
aspects speaks not only of ourselves but also of God as God relates to
us.
Our giftedness speaks to us of God’s goodness, because in our
giftedness, we come to know we have nothing, which we have not
received. In the context of faith the gifts of our talents, health, and
friendship are merited, or that purity of motivation is the result of
careful planning, he or she is probably someone with very superficial
self-knowledge. These are gifts, pure and simple. It is far from the
truth to believe that a person’s holiness can result from proper
management of life details, or that trust in God is the fruit of personal
strategy and effort. To the extent we have grown in faith and trust, to
that extent we have been gifted. No amount of our cleverness has

produced it. As we grow in self-knowledge we begin to experience
God’s beneficence - until we at last realize that all of life is a gift.
We may also receive genuine appreciation from those with
whom we live and work. They may say a word of thanks for the good
we have done to them by our counsel, or they may tell us how much
our friendship has meant to them. We acknowledge the good in
ourselves, and yet often we are embarrassed. We feel that our efforts
have not been great enough to warrant such gratitude. We know that
our motivation has been tinged with selfishness. In praying our
experiences, we become aware that the power going out from us to
effect good in others originates well beyond ourselves. We begin to
appreciate the power of the Spirit we now sense operating through
us. Our patience, our gentleness, our understanding - all have been
used by the God beyond us. The goodness of the Spirit has used our
goodness and we feel ourselves drawn to offer thanks to God for
both.
The awareness of our sinfulness or brokenness also speaks to us of
God, for paradoxically our sinfulness is also a gift. St. Teresa says in
referring to self-knowledge as a path of prayer: “the thought of one’s
52
sins is the bread with which all palates must be fed,” Our duplicity,
our lust, our narcissism, our sloth - all speak to us of the fundamental
brokenness in our lives. We know that no matter what our cleverness
or strategies, in the face of this brokenness, we cannot rid ourselves of
one speck of duplicity or one scintilla of narcissism. Sometimes we
are frightened by the depth of our evil, and we try to ignore it. Yet, in
paradox, our sinfulness becomes our break. In a mysterious way we
can be nourished by our own evil if we accept that evil as part of the
truth about ourselves and offer that truth to the Lord.
St. Paul speaks of glorying in his weaknesses. He had reached a
depth of self-knowledge that permitted him to understand that his
righteousness consisted not in freedom from weakness and sin, but in
being able to say yes to his entire life and his whole self. Paul knew
that although a yes to life meant a yes to his own evil, it was also a
yes to the God who in the evil was sustaining him in love and
drawing him to good. For Paul, the path of faith, not the way of
works, was the right path to God, because he knew goodness is a gift
of God, not something we can achieve by our own cleverness or
effort.

Paul had the boldness to acknowledge that he had in the past and
would continue in the future to do the things that he did not want to
do. He knew he was a sinful person, one who would never reach that
chimerical perfection of being faultless. He sought rather that
Christian holiness of being integral, of accepting into his offering to
God his strengths and his weaknesses, his virtues and his sins. Paul
offered his total self to God, not only what he would like to be, but
what in truth he was. Offering ourselves in truth is the offering which
God asks and which forms the basis of prayer.
In our brokenness we come to know God’s acceptance and love. In
the depths of our hearts we sense God’s Spirit acting toward healing
and integration. Self-knowledge leads us to an awareness of both our
evil and God’s strength; an awareness that goes beyond what we
could know from any theological formula. St. Therese of the Infant
Jesus acknowledged, “No book, no theologian taught this Way to me,
and yet I feel in the depths of my heart that I possess the truth.” We
come to knowledge similar to that which Paul, Mary Magdalene, and
Peter had of Jesus and his way with sinners. In faith, self-knowledge
leads us to a self-acceptance and a self-love, which reaches into an
awareness of God’s love.
53

Praying our experiences is a way into this depth of self-knowledge
and acceptance. As we unfold our experi¬ences and become aware of
our blessedness and our brokenness, we begin to become more aware
of the God who alone can fill all our lives with graciousness.
THE PARABLE OF THE RICH FOOL
Luke 12: 13-21
Someone in the crowd said to him, “Teacher, tell my brothers to

divide the inheritance with me.”
Jesus replied, “Man, who appointed me a judge or an arbiter
between you?” Then he said to them, “Watch out! Be on your guard
against all kinds of greed; a man does not consist in the abundance of
his possessions.”
And he told them this parable: “The ground of a certain rich
man produced a good crop. He thought to himself. ‘What shall I do? I
have no place to store my crops.’
“Then he said, ‘This is what I’ll do. I will tear down my barns and
build bigger ones, and there I will store all my grain and my goods.
And I’ll say to myself, “You have plenty of good things laid up for
many years. Take life easy; eat, drink and be merry.”
“But God said to him, ‘You fool! This very night your life will be
demanded from you. Then who will get what you have prepared for
yourself?’
“This is how it will be with anyone who stores up things for himself
but is not rich towards God.”

54
Name:
_________________________________Date: _________
Section:
_________________________________
Score: _________
ACTIVITY 1
Reflection:
1. Cite your own brokenness in terms of

relationship?
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2. How do you overcome or heal this

brokenness?
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55
ACTIVITY 2
In the context of the above Parable of the Rich Fool, answer the following
questions:
1. How important is it to have money at

your school?
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______________________________________________________
2. Why Jesus warns us against all kinds of

greediness?
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3. How can you be rich towards God?

______________________________________________________
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56
ACTIVITY 3
Assignment:
Reflect on and relate the following biblical passage (Matthew 12: 33-
37) with the above Parable of the Rich Fool.
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57
58
TOPIC 4
MY FAMILY: THE BEGINNING OF
MY PERSONHOOD
Objectives: After the discussion, students will be able to:

• Analyze and appreciate how your family contributed to the
person that you are now;
• Find ways how you can maintain the positive contributions
your family has given you and change the negative effects
your family has caused you; and
• Explore the possibilities how you can grow further outside
the family and its influence.
“The doorstep to the temple of wisdom is knowledge of our own

ignorance.” (Benjamin Franklin)
LECTURE
Persons are open and relational by nature. No man is an island; we

grow into our full selves as persons only in relating to others. We
Filipinos are outstanding in this regard: it is said “Filipinos are never
alone.” We realize being a person means by others (our conception,
birth, upbringing), being with others (our family, friends, neighbors,
business associates), and being for others (love, service). This is how
we have been created by God – as social beings. This is how we have
been redeemed by Christ – as people. This is how the Holy Spirit
works not only within but among us as the people of God, journeying
toward our common destiny in God (CFC, 687). The following
discussion will talk about the psychology of our family upbringing.
Sigmund Freud, a noted psychologist once said, “The Child is the
Father to the Man.” Freud tells us of the significant contribution of
the early years in the development of a person. He believed that the
childhood experiences of a man bear a significant impact and
influence on his adult
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life. It is in our early experiences that we establish the foundation of
our being a person. Psychologists, who adhere to this theory of Freud,
also recognize that present influences can still change a person.
Our family and childhood experiences are one of the best
foundations of our personality. In this regard, our family provides us
the roots from which our personhood begins. As we grow through
the years, our experiences expand to other relationships outside of the
family, which may somehow change our existing view of life. Here,
we look back and review the ways we have learned in looking at
people and life. In this process, we redefine ourselves and tap our
inner strength to be free and find newer dimensions of ourselves.
Usually, when we relive our past experiences, especially about our
families, we bring out both the positive and negative feelings the
pleasant and unpleasant memories.
These pleasant memories energize us and give us a feeling of
gratitude. They are never a problem, except when they make us too
sentimental and very sad when we reminisce them. However, what is
good about this, is, these memories become our source of strength
when life gets tough.

Negative feelings are more of a problem, especially when they are
not resolved through the years. When these unpleasant memories
resurface, we begin to complain about life, the feelings of anger and
resentment begin to appear. Some are just buried alive, so they keep
on resurfacing, and keep on affecting us. When this happens, we
should pay attention to them, and plan ways to resolve them and
finally get it resolved. Unless they are resolved, they will haunt us
through a lifetime.
The steps in healing these unresolved memories are: first, we
acknowledge these feelings and memories; second, we try our best to
understand them; third, we accept them; and fourth, we forgive
them. We have to be decisive when we undergo the healing process.
Once we are healed, the experience serves as a newfound wisdom,
which can lead to learning and growth.
As Earnest Tan, a noted Values Educator says: “It becomes also a
challenge for us to consider expressing our gratitude and
appreciation for the positive feelings and memories given us. Many
times we lose golden opportunities to make a person happy simply
because we fail to express our appreciation.
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Valuing Process:
1. The family in the plan of God is to be a community of life and

love. The essence and role of the family in the final analysis is
specified by love.
2. Family communion is greatly preserved and perfected in the
spirit of sacrifice. Every family is called by God to have
renewing experience of reconciliation with one another, among
the family members.
3. In the family, special attention must be devoted to the children,
by developing a profound self-esteem for their personal dignity,
and respectful concern for their rights.

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62 Name: _________________________________
Date: _________
Section:
_________________________________
Score: _________
ACTIVITY 1
1. Why should the family be

important to a Perpetualite?
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2. How can family relationship help a

Perpetualite be successful with his/ her studies?
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ACTIVITY 2
Assignment:
1. Should your parents keep track of

your studies? Why?
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64
TOPIC 5 INNER PEACE OF MAN
Objectives: At the end of the lesson, the students will be able to:
• Recognize the qualities of inner strength that help them stay
peaceful at all times, especially when facing personal
problems and conflicts;
• Appreciate the necessity of a culture of peace for meaningful
life; and
• Express the importance of equanimity/inner peace, and
practice bringing themselves to moments of silence and
meditation as a strategy for experiencing inner peace.
Tenrules of success: The first is –

Know how. The second is – Use what you
know. The other eight rules are the same as the first two.”
(Stewart Warnerite)
LECTURE
“Throughout the world today there is an unprecedented drive for

freedom, for breaking out of all the old structures of political
oppression, racial prejudice, economic injustice, and constricting
cultural mores.” The demand is increasingly made that men should
act on their own judgment, enjoying and making use of a
responsible freedom, not driven by coercion but motivated by a
sense of duty. Since ‘the Gospel of Jesus Christ is a message of
freedom and a force for liberation,‘ we recognize here ‘an authentic
sign of God‘s presence and purpose…for authentic freedom is an
exceptional sign of the divine image within man”(CFC, 693). The
following discussion will talk about global solidarity in order to attain
inner peace of man.
65
Global Solidarity is the call of the hour for a world of nations trying
its best to survive in a planet trying its best to also survive. We have
here a scenario where the principle of inter-relatedness, be it among
cultures or of creation is concerned. At this point in time in the
history of man is this calling more acute; for as man tries to destroy
his fellowmen, he also will destroy himself, including the planet
where he lives. Peace among nations and among people of different
cultures and creed should strive their very best to achieve respect and
tolerance for one another. This will result in global peace, global
solidarity among nations.
Peace must begin with each one of us. Through quiet and serious
reflection on it’s meaning, new and creative ways can be found to
foster understanding, friendship and co-operation among all people.”
(Javier Perez de Cuellar, Secretary General of the UN, September
1986)
It is true that one cannot give what he/she does not have. Likewise,
one cannot be at peace with others and the world if he/she is not at
peace with himself/herself. Many of us find ourselves in trouble with
others because of our inability to control ourselves: an inability to
stay calm and quiet amidst external pressures and stress. Some of us
easily become confused, fretful and violent when suddenly under
pressure: then wonder why in the world we have harmed others and
why we cannot seem to account for our actions. Reactions of this kind
may be indicative of our need to look inward-harmonizing our
thoughts, motives and actions to get in touch with our inner self
where peace, strength and truth reside. Peace is rare item in today’s
world; in fact a rarest commodity. This is evidenced through the
dissatisfaction/ worries of individuals and through a lack of proper
understanding between people of different nations and communities.
A culture of peace is necessary for a meaningful life for all persons.
Now we have a world where there is great diversity or differences in
personal, social and cultural ways of being and living - we need to
posses significant human values to overcome these differences and
ensure peace and solidarity. The process of peace building starts
from within the heart of each individual, and when this is shared
with other groups and culture, it can lead to peace.
Peace, individual inner peace is a state of calm and quiet, free from
disturbing thoughts or emotions. Tolerance is the act or practice of
sympathy or indulgence for beliefs or practices differing from one’s
own. These two values are necessary in building an authentic
relationship with others that springs from a peaceful self. When our
self is not at peace, a genuine relationship is not possible, more so to
create a peaceful place to live in.
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In the personal realm, peace accepts who and what he or she is -
living in a culture of peace intrinsically edifying.
He or she is able to relate with humility, sensitivity and
consideration for others.
Let us now gather as a whole class, and let us undergo the
experience of what we processed.
a. We will now play a soft meditative music as we undergo the
following peaceful relaxation exercise: (Suggested Songs: “Prayer
of St. Francis of Assisi”, and “Let there be peace on earth.”)
a.1. “Sit comfortably with both feet flat on the floor and with
your back against the chair. You may now close your eyes;
feel your legs relax.... your thighs relax...your hips and
shoulders relax.... And your heads relax. Breathe deeply
inhale.. .exhale. Listen to your breathing...and you may
listen to the beating of your heart. Now you feel relaxed and
light.
a.2. “Now, there are scenes that flash into your mind... scene of
things that had happened to you in the past. Try to look for
that most significant event when you felt yourself strongest.
You felt strongest then because you were able to overcome
adversities, personal conflict or a very serious problem. You
had the strength to overcome the tensions and pressures that
crisis brought you and your family. With that special
strength of yours, you were able to maintain inner peace.
Now, feel that moment when you had that strength and you
were at peace with yourself having finally overcome that
crisis through your strength and inner peace.” (Pause)
“You are still feeling strong, relaxed, peaceful and happy. At

the count of three, you will slowly open your eyes. Take a
deep breath. One, two, three - gradually open your eyes.
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68 Name: _________________________________
Date: _________
Section:
_________________________________
Score: _________
ACTIVITY 1
(SHARING)
Suggested Questions:
• What was the conflict that you recalled?

• What qualities gave you the strength to
overcome the problems/pressures of that
personal conflict?
• How did you remain calm/peaceful during those
events?
• Was it easy or difficult to overcome
personal conflicts?
• What made it easy or difficult?
• Do you feel you still have that strength in
you now?
• How is this strength manifested in
your family life?
• What pressures/conflicts do you frequently
meet at present?
• How do you managethese with equanimity?
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70 Ultimately who is the source of inner strength? We have God,
our creator as the source of our inner strength. The center of our
spiritual consciousness, where we find our inner peace and strength,
can be experienced inner peace when we become more conscious of
our inner life. Focusing our thoughts and feelings having a still mind
and heart allows us to feel at peace with ourselves. Doing this helps
us develop our discernment, alertness and intuition, charity,
compassion and our desire to care for others.
Peace is a gift from God. The root meaning of this word came from
the Hebrew “shalom”, which means wholeness. Originally, peace
meant physical integrity. It is good to hear that in St. John’s gospel
account, our Lord promise us peace as a gift on the night before he
died.

What is peacemaking? Peacemaking is the work of nonviolence.
Active nonviolence is the heart of peacemaking. It is the attempt to
find alternatives to killings, to violent conflict, and to threats of mass
destruction.
Peacemaking, though initially concerned with the elimination of
war, includes the wider concerns of nurturing human community
and promoting justice.
Peacemaking is also the work of reconciling, of building gaps
between people, between women and men, between poor and rich,
between the rebels and the soldiers, black and white, between the
Muslims and the Christians, and between Democracy and
Communism.
We make peace; we help bring about world peace, if we make peace
wherever we go, in our homes, in our school, in our church, and in
our community.
But peace starts in the heart of every human being and in the
following of the spiritual laws of God. The teachings that we should
treat others as we ourselves would wish were as ethics variously
repeated in all great religions. The crux of this ethics, is a heightened
capacity for loving kindness, compassion, joy in the joy of others and
impartiality.
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72 Name: _________________________________
Date: _________
Section:
_________________________________
Score: _________

ACTIVITY 2
Assignment:
Read the Sermon on the Mount (Gospel according to
St. Matthew Chapter5:1-12) about the Eight (8)
Beatitudes.
1. Enumerate the Eight (8) Beatitudes.

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2. Relate the topic to a specific beatitude and

explain.
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74

TOPIC 6
HARMONY THROUGH EFFECTIVE
CONFLICT MANAGEMENT
Objectives: At the end of the lesson, the students will be able to:
• Realize the importance of cooperation and a win-win attitude
in the effective resolution of conflict;
• Analyze and appreciate HOW JESUS MANAGE THE CONFLICTS;
and for an initial familiarization of conflict-resolution
strategies; and
• Assess the students’ behavior and attitude with regard to their
own conflict management.
“Advice is like snow; the softer it falls, the longer it dwells upon,
and the deeper it sinks into the mind.” (Samuel Taylor Coleridge)
LECTURE
Our lesson last meeting deals with the inner peace of man. This
equanimity or inner peace of man is sometimes disturbed by inner
conflict. This inner division in man is a reality. Being human means
having a nature, this is united in some ways and divided in other
ways. He is divided because his intelligent desires are often opposed
by his unreasoning drives, urges, feelings and emotions. He is
integrated in so far as he constantly seeks his own well being.
Conflict is a daily reality for everyone. Whether at home or at work,
an individual’s needs and values constantly and invariably come into
opposition with those of other people. Some conflicts are relatively
minor, easy to handle, or capable of being overlooked. Others of
greater magnitude, however, require a strategy for successful
resolution if they are not to create constant tension or lasting unity in
home, business or in international politics.
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The ability to resolve conflicts successfully is probably one of the
most important social skills that an individual can possess. Yet there
are a few formal opportunities in our society to learn it. Like any
other human skill, conflict resolution can be taught. These skills
need to be assimilated at both the cognitive and the behavioral levels.
Do I understand how conflict can be resolved? Can I resolve specific
conflicts?
Conflict is as much a part of life as eating and just as natural. One
of the costliest mistakes we can make is to try to eliminate conflict
from our lives. We do much better when we try, realistically, not to
eliminate conflict but to manage it.
We often experience conflict even when there is no one else in
sight. Should I enjoy this food or keep my weight down? Should I
read this book or get a good night’s sleep? Should I change jobs or
settle for my present situation? In each of these conflicts it is genuine
love for my “better self” as well as love for another that makes
possible a nonvio¬lence solution.
In any social situation it takes two to make a conflict and, also, two
sides to make peace. Except in the case of international conflicts, we
have long ruled out the use of violence in peacemaking. The pitcher
may not apply his fist to the umpire, the mayor may not throw his
gravel at the obstructionist city council member; and husbands and
wives may not settle their conflicts by throwing the furniture at each
other.
When governments of nations are in serious conflict, however, each
side mobilizes its citizens. It trains them to maximum violence against
the soldiers of the conflicting nation, as well as against any civilians
who happen to be in the way. This is accepted by most people as legal
and by many as moral. Ordinarily, it is presented by the leaders of
any nation as a sacred duty of defense.
Today we are in a new situation in human world history. For the
first time the legalized violence of war can no longer be counted on to
protect those things we must be willing to defend even with our lives.
These realizations have been around for some time, but have not yet
affected the way governments’ plan and prepare to defend their
coun¬tries. Acutely aware of some of the implications of modern

weaponry, the Second Vatican Council called for an “entirely new
attitude” toward war.
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Pope John Paul II wrote in 1982:
.....the nuclear terror that bounds our time can encourage us to enrich
our common heritage with a very simple discovery that is within our
reach, namely that war is the most barbarous and least effective way of
resolving conflicts. More than ever before, human society is forced to
provide itself with the means of consul¬tation and dialogue which it
needs in order to survive, and therefore with the institutions necessary
for build¬ing up justice and peace. (World Day of Peace Message, 1982:
“Peace: A Gift of God Entrusted to Us”)
The legalized violence of war, whatever good may have been

preserved by it, has been at a terrible human cost. The enormity of
human destruction and suffering should itself cause us to reject any
nation that war is inevitable, a kind of necessary evil. Rather, war is
an unnecessary evil. To succumb to a widespread and stubborn myth
that we must have wars tells us something about the way we view
God and our own human freedom. For many thousands of years,
people thought slavery was inevitable, but we would not claim that
today. We abolished slavery when we came to recognize it as morally
intolerable, and we will abolish war for the same reason.
THE SHALOM MANIFESTO
Shalom, the Hebrew word for “Peace” means more. Shalom is

wholeness, completeness, unbrokenness, full health, and
comprehensive well being.
For the individual, Shalom is soundness of being in every way;
between persons it means relationships of trust, openness and caring
that enable wholeness; in groups and society it involves social justice
so that no sectional interest oppresses or exploits another; for nature

it means living interdependently and responsibly, without pollution
or destruction.
Shalom encompasses all reality, structural as well as personal. It
speaks of the state of affairs where everything works together as God
originally designed it. It is not human achievement but a gift of God.
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PEACE IS OUR FERVENT PRAYER
WE PRAY FOR PEACE — peace that begins in the hearts and

minds of persons.
— peace that touches the consciousness and compassion of the
human community.
— peace that is felt by millions of our
hungry people when they rise from
their deprivations.
— peace that ensues when the rule of might and arms is overcome.
— peace that reigns when our people are no
longer divided.
PEACE FOR ALL PEOPLES AND FOR ALL TIMES IS OUR

DREAM
When we work we dream of peace. The peace that comes from the
just compensation of our labor. The satisfaction of knowing our work
contributes to the development of the country.
When we commune with the nature, we dream of peace from
destruction of our environment by ignorant neglect and the mindless
exploitation by big business interests whose sole concern is profit.
When we wage our struggles as a people, we dream of peace. The
peace that arises from the process of resolving the roots of our
problems.
When we make new laws, we dream of peace. The peace that our
policy makers can help ensures by creating laws that affirm
humanity.
When we relate brothers and sisters, we dream of peace between
peoples and races. The peace we shall experience when we have
learned to respect each other’s humanity.
When we gather as a people we dream of peace. The peace that
comes with reconciliation based on justice. When structures and
forces which oppress and exploit would have been dissolved and
oppressed and exploited have broken the chains of their
dehumanization.
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FOR THESE OUR DREAMS WE COMMIT OURSELVES
TO BE PEACE -BUILDERS.
We shall build peace by being one with our people in resolving our
grievances, dissensions, and conflicts in non-violent ways without
compromise to our principles.
We shall build peace by removing oppressive social structures and
overcoming the passions of destruction.
We shall build peace by transcending geographic boundaries,
partisan ideologies, and religious creeds to strengthen the bonds of
human friendship and solidarity.
We shall build peace by creating a new consciousness, a new
humanity, a new moral order for interrelating with each other, with
all other living beings, and with planet Earth.

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80 Name: _________________________________
Date: _________
Section:
_________________________________
Score:
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ACTIVITY 1
1. Do you understand how conflict can be

resolved? Can you resolve specific conflicts?
How?
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2. What specific conflict that you had experienced

while studying here in the University of
Perpetual Help? What conflict management style had
you applied to resolve that conflict within you or
between you and the other person or
friends or classmates or family members?
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ACTIVITY 2
Assignment:
Cite a biblical incident from the life of
Jesus Christ where Jesus manages conflict situations.
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TOPIC 7 THE CHARACTER OF A PERPETUALITE
Objectives: At the end of the lesson, students will be able to:

• Analyze the Perpetualite character;
• Assess your character, whether they conform or not to a
Perpetualite character; and
• List ways to strengthen said character in yourself.
“If you wish to know yourself, observe how others act. If you
wish to understand others, look into your heart.” (Shiller)

LECTURE
The slogan of our University is “Character Building is Nation

Building”. This statement tells us that a Perpetualite Character
should be one that can help build a nation. Off-hand, we can
enumerate character traits that can help a nation builder build a
nation; like industriousness, patience, truthfulness, endurance,
positive leadership skills, Godfearing, loyal, generous and helpful.
These and many more can be a mark of a Perpetualite character. Let
us go through a simple survey of character traits and let’s see how we
fare with them.
Building Blocks of Character Development
David Isaacs, a well-known author of character building books

enumerated twenty-four (24) building blocks of character
development. These are the following:
1. Audacity. An audacious person sets out and completes course of

action which may appear prudent, convinced - after assessment
of the facts and taking account of possible risks - that he can
achieve a genuine good.
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2. Flexibility. A person who is flexible adapts his behavior readily
to the particular circumstances of each individual or situation,
but without readily abandoning his own personal principles of
behavior.
3. Fortitude. In situations that make them difficult to improve, a
courageous person resists harmful influences, withstands
difficulties and strives to act positively to overcome obstacles
and undertakes great deeds.
4. Friendship. Through friendship, a person who already knows
certain other, through shared interests in work or leisure, has
regular personal contact with them which stems from mutual
rapport - each interesting himself in the other person and in his
improvement.
5. Generosity. A generous person acts unselfishly and cheerfully
for the benefit of others, conscious of the value of his help and
despite the fact that it may cost him an effort.

6. Humility. A humble person recognizes his own inadequacy,
qualities, and abilities, doing good without attracting attention
or expecting the applause of others.
7. Industriousness. An industrious person does diligently those
things especially essential to the achievement of supernatural
and natural maturity and helps others to do the same, in every
day work and in the fulfillment of one’s duties.
8. Justice. A just person strives constantly to give others what is
their due, so that they can fulfill their duties and exercise their
rights as persons (the right to life, to cultural and moral goods, to
material goods), as parents, as citizens, as workers. He also tries
to see that others do it likewise.
9. Loyalty. A loyal person accepts the bonds implicit in his
relationship with others - friends, relatives, superiors, his
country, its institutions, etc., and as he goes on, he depends and
enforces the system of values that these represent.
10. Moderation. A person who is moderate distinguishes between
what is reasonable and what is self-indulgent and makes
reasonable use of his senses, his time, his money and his efforts
in accordance with true and upright principles.
11. Modesty. A modest person recognizes the value of his own
privacy and respects that of others. He protects his privacy from
gaze of others; he rejects anything, which might encroach upon it
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and relaxes this practice only in the circumstances, which can be
of benefit to him and others.
12. Obedience. An obedient person accepts his own decisions those
which come from whoever holds and express authority,
provided they do not go against justice and he carries out
promptly what has been decided striving faithfully to interpret
the will of him who commands.
13. Optimism. An optimist has confidence, based on a reason, in his
own abilities, in the help, which can be obtained from others,
and the ability of others. Thus, in every situation, he can identify,
first of all, the positive elements and the opportunities for
improvement, which it offers, and secondly, the difficulties and
obstacles in the way of such improvements, he takes advantages

of everything favorable and faces up the rest in a sportsmanlike
and cheerful manner.
14. Orderliness. An orderly person follows a logical procedure
which is essential for the achievement of any goal he sets himself
- in organizing his things, using his time, carrying out his
activities on his own initiative, without having to be constantly
reminded.
15. Patience. A patient person bears present difficulties calmly, in a
situation where he senses some difficulty to achieve.
16. Perseverance. Once his decision is made, a persevering person
takes the step necessary to achieve the goal he has set for
himself, in spite of internal or external difficulties, and despite
anything which weaken his resolve in the course of time.
17. Prudence. In his work and in dealings with other people, the
prudent person gathers information which he assess in the light
of right standards; he weighs the favorable and unfavorable
consequence for himself and others prior to taking a decision
and then he acts or refrains from acting, in keeping with the
decision he has made.
18. Respect of others. A person who has respect for others acts or
refrains from acting so as not to harm and instead so as to benefit
himself and others, according to their rights, status and
circumstances.
19. Sincerity. Sincere person makes full disclosure, where
appropriate, to the right person and at the right time of anything
he has done, seen, thought, or felt with regard to his own or
another’s situation.
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20. Responsibility. A responsible person accepts the consequences
of his actions, be it intentional (resulting from decisions taken or
accepted) or unintentional, so that others either benefit as much
as possible, or at least, do not suffer. He is also concerned that
others over whom he has influenced to act similarly.
21. Simplicity. Simple person ensures that his normal way of acting
- his speech, the way he dresses, the way he behaves - are
consistent with what his real motives are; he allows other people
to know him accurately.

22. Sociability. A sociable person makes good use of and discovers
ways of getting together with different people; he manages to
communicate with them through the genuine interest he shows
in them, in what they say, in what they do, in what they think
and feel.
23. Understanding. An understanding person recognizes the
various factors which influence feelings or behavior, he studies
each of these factors and how they relate to one another (and
encourages other people to do the same).
24. Patriotism. A patriotic person gives honor and service, thereby
supporting and defending the values it stands for while also
making his own the noble aspiration of every country in the
world.
Valuing Process:
WHO IS A PERPETUALITE?
1. A Perpetualite believes in himself. A Perpetualite is born good

and is loved by God.
2. A Perpetualite recognizes his innate goodness . God created a

beautiful and a handsome Perpetualite. He is born into this
world with innate goodness and worth. He does not turn his
back on God who fills him with unconditional love and self-
empowerment.
3. A Perpetualite looks lovingly at his limitations and

imperfections. He focuses on what he can do and what he can
accomplish. He does not live in a bottomless pit of “I can not do
it.” He loves himself unconditionally as God does.
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4. A Perpetualite lets go of the past and take control of the
present. He cannot change what has been done in the past. He
does not hurt and limit himself on things, which can be
transformed into strengths. He recognizes the challenges of the
present and tries his best not to repeat the mistakes he has made
in the past.
5. A Perpetualite “seizes the moment” . To a Perpetualite, the
present is the day he can make a difference. He lives life one day
at a time and takes in all of its beauty and worth.
6. A Perpetualite transforms and empowers. A Perpetualite

accepts the special gift of love and transforms it into power that
does good to his fellowmen. He leads others to inner freedom
and empowers others with his genuine love and respect.
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88 Name: _________________________________
Date: _________
Section:

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Score:
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ACTIVITY 1
1. Which of the 24 buildingblocks of character

cited by David Isaacs is not part of
you? Why?
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2. Relate the three lectureson: The Philosophy,

Vision & Mission of UPHS, and the 24
Building Blocks of Character and try to
find out what outstanding character traits
should be part of a Perpetualite Character?
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ACTIVITY 2
Assignment:
List three (3) characters which you want most
from others. Explain each.
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FINAL PERIOD
TOPIC 1 THE SACRAMENTS
Objectives: At the end of this lesson, students will be able to:

• Know by heart the nature and definition of the Sacrament; •
Describe and differentiate one Sacrament from the other; and
• Enumerate the seven (7) Sacraments.
Biblical Foundation
Now as they were eating, Jesus took some bread, and when
he had said the blessing he broke it and gave it to the
disciples, “Take it and eat; he said this is my body. Then he
took a cup, and when he had returned thanks he gave it to
them. Drink all of you from this, he said, for this is my blood,
the blood of the covenant, which is to be poured out for many
for the forgiveness of sins. (Mt. 26:26-28)
“The sacraments are ‘actions of Christ.’ By them His grace

enters our soul to give it divine life and to nourish it.” (Most
Rev. Louis LaRavoire Morrow, STh.D.)
LECTURE
History plays a vital role in a person’s life. It becomes the person’s

bridge to the past, a window to open the events, and the environment
to link the understanding of every development in the future.
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Furthermore, history is founded upon positive and negative events. It
becomes a better foundation for the person at present. It challenges us
upon the mirror-effect, either to defy history that some people believe
to repeat itself or to challenge not to repeat what has happened.
We were ferried back to those rich histories of our school, which has
given us the glimpse of eternity captured in meaningful events. The
upheld principles, the values lived into practice, and characters are
handed down for us as our lamppost in the shade of resonance, our
guide against the challenges in life, and our shield against the
spiritual challenges that has been the immemorial battle within the
human personality.
By knowing the historical facts of our beloved school, we have come
to understand the human desire. As the person expands his
territories, along with it, the spiritual guest brings and instills into the
minds of every student, that within human desires, lies the spiritual
nourishment of the person. Through help, joy sprouts into being, it is
the spiritual expression of the love for neighbor, as Jesus said, “What
ever you have done to this little one, you have done it to me”.
This is the value of the sacrament of Christian initiations. That part of
welcoming the students at the University of Perpetual Help is to
introduce to them the history of the school, the vision and mission of
the school, the values, character and the philosophy of the school.
Such is the initiation to the freshmen and transferees. It promotes the
vitality in Understanding where the student is coming in and coming
out. All these things will serve as the roots of true Perpetualites.
In the Realm of Christian life, sacraments are very important. As
History is our bridge to the past, so the sacraments are God’s
channels of grace to the spiritually needy person. Understanding the
sacraments satisfies the person’s weary heart that longs for God.
Spiritual nourishment is so important that without it the person feels
empty within. There is a void vacuum within which robs the
humanity of the person once it is not nourished and has been taken
for granted. Such is the importance and necessity of the sacraments
that they play as the hose for the running water of God’s graces, his
goodness, his mercy and his ultimate and eternal love for man.
To better understand the importance of the Sacraments of Christian
Initiations, we dig down deeper about the history of our faith
particularly the value attributed to the sacraments.
A Sacrament is a SIGN and at the same time, a SYMBOL. As a
Sign, it represents something aside from itself. Take for example a
ring
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used in wedding ceremony, it is a mere thing yet beyond that mere
thing it represents the bond of love between the man and the woman.
It signifies their faithfulness with one another. As a Symbol, it gives
proper direction and understanding about that which it symbolizes.
The Cross as a symbol gives the proper understanding about man’s
salvation and direction of God’s Love. Such is the meaning of the
sacrament, that all the matters used for the sacramental celebration
are universal as sign and symbol. Water, fire, bread, wine are some of
the examples. A sign therefore is either a thing, event or people.
Symbol may be conventional, accidental and universal.
Sacrament is derived from the Latin word “Sacra” which means
sacred. Every celebration of a sacrament therefore, reflects and affects
sacred events. Sacrament as sacred therefore conceals a sacred reality
yet reveals the divine will of God.
St. Paul first used the Latin word “Sacramentum”, in the bible that
later on has been translated into mysterion in Greek. That a
sacrament has a Mystery or it is about God’s hidden plan. That’s why
such was the heart warming appreciation of the Early Christians to
every celebration of a sacrament because of the above-mentioned

understanding – It is God’s hidden plan, as each sacrament is
revealed it deserves a great feast.
St. Augustine on the other hand has reflected and realized a deeper
meaning about the sacraments for him, “a sacrament is a sign of a
sacred reality, that which can be received and perceived.” As a
mystery taunted by St. Paul, for St. Augustine it has become a
tangible sign. A sign which is always present and available to all
believers. A sign that represent yet present and could be received.
Such is God’s presence for us, he is always there readily made himself
available for us. St. Thomas Aquinas went further in realizing and
living with the meaning of Sacraments, for him, “A sacrament is an
efficacious symbol.” By efficacious he meant, “It effects what it
symbolizes and symbolizes what it affects.”
Sacrament as a Mystery was developed into a sign of a sacred
reality. For St. Thomas it is an efficacious symbol, that the actual
celebration of the sacraments gives an effect, which is the divine as
Symbolized by human terms and because of this symbolism we
receive the actual effect- the Divine.
Rev. Louis L. Morrow, in his book “My Catholic Faith”, wrote, “the
sacraments derive their efficacy from Christ, by whose merits we
possess them. They do not derive any merit from the person
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administering them. Good medicine is good regardless of the
druggist or physician.”
What is a Sacrament?
A “sacrament is an outward sign instituted by Christ to give grace

it signifies” (Morrow, 1964). There are three things to remember:
1. Outward sign
2. Instituted by Christ
3. Power to give Sanctifying grace
What do you mean by an outward sign?

An outward sign is “something perceived by the senses. The
external thing or action is called the matter and the formula of words,
the form, of the sacrament. For example, we see the water used in
baptism; we hear the words pronounced as the water is poured.
These are sensible signs perceived by the senses of sight and
hearing.”
What do you mean by instituted by Christ?

Instituted by Christ means that only God can give grace and
therefore only He can decide what means or channels He will use to
communicate it to us. From the Catechism for Filipino Catholics, it is
stated that Christ is the ‘Primordial Sacrament’ – “Jesus in his
humanity is the sacrament of God’s saving love for all; the Church is
the sacrament of Jesus, and the seven (7) ritual sacraments are
sacraments of the Church, that is, they visibly manifest and effectively
enact the Church’s mystery and mission of making Christ present.”
(CFC, 1524)
The power to give grace, in what way?

The “sacraments signify the graces they actually give. Thus the
washing in Baptism signifies the inward washing of the soul from
sin. The sacraments always give the graces they signify, provided the
recipient puts no obstacles. It is principally through the sacraments
that we obtain the grace of God. They are channels by which grace
enters our souls, to give them divine life and to nourish them.”
According to Rev. Morrow, “It is principally through the sacraments
that we obtain the grace of God. They are channels by which grace
enters our souls, to give them divine life and to nourish them.”
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How many sacraments are there in the teachings
of the Catholic Church?
There are seven (7) sacraments according to the Doctrine of the

Catholic Church, namely:
1. Sacrament of Baptism.
2. Sacrament of Confirmation.
3. Sacrament of Holy Eucharist.
4. Sacrament of Penance
5. Sacrament of Anointing of the Sick.
6. Sacrament of Holy Orders, and
7. Sacrament of Matrimony
What if the sacrament has been administered is against

the will of the person?
When the sacrament is being administered against the will of the
person, this will become invalid, and will have no sacramental effect.
(Morrow, 1964)
Why do we need ceremonies in celebrating the sacraments?

According to Rev. Morrow, ceremonies are “not necessary for the
validity of the sacraments.” Ceremonies will “make the occasions
more solemn and meaningful, and to increase the devotion of the
recipient.” He further added that even our Lord Jesus Christ, He
himself used ceremonies, as when He spat upon clay and moistened
with it the eyes of a blind man.
What are those sacraments that can be received only once?

The sacraments that can be received only at once are the following:
1. Baptism. The sacrament that gives our souls the new life of
sanctifying grace by which we become children of God and heirs
of heaven.
2. Confirmation. The sacraments through which the Holy Spirit
comes to us in a specific way and enables us to profess our faith
as strong and perfect Christians and soldiers of Jesus Christ.

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3. Holy Orders. The sacrament through which men receive the
power and grace to perform the sacred duties of bishops, priests,
and deacons.
What are those sacraments that can be received more than once?
The sacraments that can be received more than once are the
following:
1. Holy Eucharist. A sacrament and a sacrifice in which Our Savior

Jesus Christ, body and blood, soul and divinity, is contained,
offered, and received under the appearances of bread and wine.
2. Penance. The sacrament by which sins committed after Baptism

is forgiven through the absolution of the priest.
3. Anointing of the Sick. The sacrament which, through the

anointing with blessed oil by the priest, and through his prayer,
gives health and strength to the soul, and sometimes to the body,
when we are in danger of death from sickness, accident, or old
age.
4. Matrimony. The sacrament by which a baptized woman binds

themselves for life in a lawful marriage, and receives the grace to
discharge their duties.
Why are the sacraments of Baptism, Confirmation and Holy

Eucharist called sacraments of initiation?
The sacraments of Baptism, Confirmation, and Holy Eucharist are

called sacraments of initiation because “these sacraments, by
drawing us toward full stature in Christ, empower us to carry out our
mission as Christians in both the Church and the world.” (CFC, 1643)
Why are the sacraments of Penance or sacrament of Reconciliation

and Anointing of the Sick called the sacraments of Healing?
The sacraments of Penance or sacrament of Reconciliation and

Anointing of the Sick are called sacraments of Healing because “the
Lord Jesus Christ, physician of our souls and bodies, who forgave the
sins of the paralytic and restored him to bodily health, has willed that
his Church continue, in the power of the Holy Spirit, his work of
healing and salvation, even among her own members.” (CCC, 1421)
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Why are the sacraments of Marriage or Matrimony and Holy Orders
called the Sacraments of Vocation and Ministry?
These sacraments are called the sacraments of vocation and ministry

because “they express different basic ways of living out Christ’s
Gospel which proclaims that true life is found in loving service of one
another. As with all the seven (7) Sacraments, Christian Marriage and
Holy Orders relate us not only to Christ, the Primordial Sacrament,
but also to the Church the foundation of Sacrament.” (CFC, 1874)
Rev. Louis L. Morrow, in his book “My Catholic Faith”, he said,
“anointing of the Sick may be received only once in the same
sickness. Matrimony cannot be repeated until one of the parties dies.
The more often Penance and Holy Eucharist are received, the better
for the soul.
TABLE SUMMARY OF FORM, MATTER, AND MINISTERS IN

EACH OF THE SEVEN (7) SACRAMENTS
(Rev. Louis Laravoire Morrow, STh.D.)
Sacraments Matter Form Minister
Baptism Water “I baptize you in Ordinary: Priest

the name of Extraordinary:
Father, and of Any
the Son and of
the Holy Spirit.” Persons
Penance Sins “I absolve you from The Priest

your sins in
the Name of
the Father, and of
the Son, and of
the Holy Spirit.”
Confirmation Holy “I sign you with Ordinary:
the sign of The
Chrism the cross, and I Bishop
confirm you with Extraordinary:
the Chrism of A
Salvation.In the Priest
Name of the
Father, and of
the Son, and of
the Holy Spirit.”
Holy Bread & “For this is My The Priest
Eucharist Wine Blood. For this is
the Chalice of
My Blood of
the new and
eternal testament,
the mystery of
Faith; which shall be
shed for you
and for many
unto the remissionof
sins.”
Anointing of Holy Oil “By this holy anointing The Priest
Sick and His most
loving mercy, may
the Lord forgive
you whatever wrong
you have done by
the use of
your sight, hearing,
speech, etc.”
Holy Orders Imposition The Words which the The Bishop
of bishop says to
the candidate
Hands upon the imposition
of hands
Matrimony The The “I will,” by The
Contract which both spouses
indicate the mutual Spouses
consent to the
contract.
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TABLE SUMMARY
INITIATION SACRAMENTS
BAPTISM CONFIRMATION EUCHARIST
1. What 1. What 1. What
– Baptizein(Gr.) - – Eucharistein
to (Gr.)
–
perfectly
bound to
plunge, to
immerse thanksgiving
the – source and
– church summit
washing,
regeneration,
–
enriched of
with Christianlife
renewal
– Baptism by
blood and
–
sign and
cause of
special
strength
desire
communion
in
by
the HS
divine
life
– unite with
heavenly
liturgy
– anticipates
eternal

life
– summary
of faith
2. How 2. How 2. How
- matter:water - matter: - matter: bread
- form: + (Formula) Chrism oil and wine
- form: - form:
consecration
Consecration
prayer
3. Who 3. Who 3. Who
– infants – –
– adults baptized who baptized
reached the and
age of confirmed
reason who
have
reached
the
age of
reason
4. Ministers 4. Ministers 4. Ministers
– Priest and Deacon – Bishop –
– Anyone – Priest if Priests
(emergency) given the
authority
5. Effects 5. Effects 5. Effects
- forgiveness of - increase and - augment
sins union with
- new creature:
adoption deepening Christ
of - separatefrom
sin-
and share in preservefrom
divine life mortal
- sanctifying
grace sin
- incorporation baptismal - unity with
- communion grace - the
- indelible mark: Church-
belonging perfects bond connects
- unites firmly us with
to Christ - strength by the
the Holy
poor
Spirit
- indelible mark
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HEALING SACRAMENTS
PENANCE/RECONCILIATION ANOINTING OF THE SICK

What 1. What

onversion – - Illness: powerlessness,
eturn limitation,
onfession –
isclosure of sin, finitude
acknowledgment of
in -
orgiveness –
bsolution
econciliation – : reality of
nite with God and death
fellowmen
: search God
- God: imploresGod
: way of
conversion
: initiates healing
: redemptive
meaningfor sin
- Christ – Physician:
compassion
:
healing and forgiveness
- Viaticum: penance-
Eucharist
(Communion)
ow 2. How
atter: sins – matter: oil of the
rm: absolution sick
– form: prayer formula
Who 3. Who
those with sins –
who have reached the grave
age illness –
of reason
danger
of
death
Ministers 4. Ministers
Priests – priests
ffects 5. Effects
reconciliation with self, - strength, peace and

others and courage (gifts of
God the
anticipation Holy Spirit)
of judgment - union with the
passion of Christ
- intercession and
communion
(ecclesial grace)
- preparation for final
journey
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SACRAMENTS AT THE SERVICE OF COMMUNION
HOLY ORDERS MATRIMONY

1. What 1. What
- ordination – - intimate community of
incorporation life and love
- consecration – - God is the author
setting apart - Monogamy and indissolubility
- Family is the Domestic
Church
2. How 2. How
- matter: candidate - matter: couple
- form: consecration - form: consent
prayer
3. Who 3. Who
– – male and
baptizedmale female
4. Ministers 4. Ministers
– Bishop – priest
–
deacon
5. Effects 5. Effects
- configuration: Priest, - Bond: perpetual exclusiveness
Prophet,king
- indelible mark
: fidelity
: consecration
- Grace: strengthen indissolubility
: help for
holiness
: welcoming
and educating children
6. Characteristics
- unity and indissolubility –

self-giving;
vs. polygamy
(2-1)
- fidelity: faithfulness vs.
divorce,
separation
- openness to fecundity:
procreation
and education
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Name:
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Section:
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Score:
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ACTIVITY 1
Explain the following terms:
1. Jesus as the “great Sacrament” of God.

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2. The Church as the Sacrament of Christ.

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3. The seven (7) ritual sacraments as “actions” of

Christ.
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TOPIC 2 THE SACRAMENT OF BAPTISM

• Define the sacrament of Baptism;
• Enumerate the importance of Baptism; • Identify the
matter and form of Baptism; and
• Demonstrate his/her Christian commitment.
Jesus said to His Apostles, “Go, therefore and make disciples

of all nations, baptizing them in the name of the Father, and
of the Son, and of the Holy Spirit” (Matt.
28:19)
LECTURE
To welcome is one of the greatest customary behavior of every

human being, yet the best of all is when we feel and actually see that
you are welcomed.
Such is the foundation of Christian life through the Sacraments of
Christian Initiation; which are Baptism, Confirmation, and the
Eucharist. Through the reception of these sacraments, the person is
welcomed, nourished and guided by the commandments of God.

Holy Baptism is the basis of the whole Christian life, the gateway to
life in the spirit, and the door that gives access to the other
sacraments. Through baptism we are freed from sin and reborn as
sons of God; we become members of Christ, are incorporated into the
Church and made sharers in her mission. “Baptism is the sacrament
of regeneration through water in the world.”
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What is Baptism?
Baptism is the sacrament that gives our souls the new life of
sanctifying grace by which we become children of God and heirs of
heaven (Morrow, 1964). Morrow further added, “Baptism is the very
first sacrament we may receive. Unless we are baptized, we are
forbidden to receive any other sacraments. Baptism has the three
essentials of a sacrament:
1. It was instituted by Christ;
2. It is a sensible sign; and
3. It confers sanctifying grace.
The sacrament of Baptism was instituted by Christ (perhaps at His
own Baptism), and commanded at His Ascension.
Baptism is derived from the Greek word “Baptizein” which means
to “plunge” or “immerse”. To plunge into the water symbolizes the
person’s burial into Christ’s death, from which he rises up by
resurrection with him, as a “new creature.” This sacrament is also
called, “the washing of regeneration” and actually brings about the
birth (through) of water and the spirit without which we cannot enter
the kingdom of God. The word “regeneration” was coined by St.
Augustine deriving from the fallen nature of man through our first
parents. That by regeneration through baptism, original sin is washed
away. And so, the phrase “which no one can enter the Kingdom of
God” was justified. Through baptism, our fallen nature is renewed,
from carrying original sin now become pure through water and the
spirit. That is why this sacramental bath is also called enlightenment,
because those who receive this instruction are enlightened in their
understanding - to keep away from sin and eventually to sin no
more.
What sins are taken away after baptism?

“Baptism takes away original sin, and also actual sins and all the
punishment due to them, if the person baptized be guilty of any
actual sins and truly sorry for them” (Morrow, 1964).
Original sin refers “not to the personal sin committed by the first
human beings and described figuratively in Gen 3:1-7, but rather to
the sinful condition into which all human beings as descendants of
Adam and Eve are born, with the exception of Jesus and Mary most
holy. Such an inherited “sinful condition or state” consists
essentially in the deprivation of sanctifying grace. (CFC, 1997)
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On the Catholic Bishops’ Conference in the Philippines, they
mentioned that “the ‘original sin’ committed by Adam and Eve had
and continues to have also other disastrous consequences, both
within each human being and on the environment in which we live.
Thus, not only do we experience a painful moral weakness in trying
to do what our conscience tells us to be right (cf. Rom 7:13-15), but
also a certain inclination to evil, which has traditionally been called
‘concupiscence.’” (CFC, 1997)
What is the indelible character or sacramental character imprinted

on the soul after baptism?
After baptism, we become “members of the Church and children of

God. We are given the right to enter heaven, and to gain merits by
our good works. We assume the obligation to act as lay apostles for
the spread of the Faith. (Morrow, 1964)
According to the Catechism of the Catholic Church, “Baptism seals
the Christian with the indelible spiritual mark (Character) of his
belonging to Christ. No sin can erase this mark, even if sin prevents
Baptism from bearing the fruits of salvation. Given once for all,
baptism cannot be repeated. The Baptismal seal enables and commits
a Christian to serve God by a vital participation in the holy liturgy of
the Church and to exercise their baptismal priesthood by the witness
of holy lives and practical charity.” (CCC, 1272-1273)
Why is baptism necessary for the salvation of all men?

In his book, “My Catholic Faith”, Rev. Morrow writes, “baptism is
necessary for the salvation of all men, because Christ has said:
‘Unless a man be born again of water and the Spirit, he cannot
enter into the kingdom of God.” (Jn. 3:5)
The Grace of Baptism
Immersion in water symbolizes not only death and purification, but

also regeneration and renewal. Thus, the two principal effects are
purification from sins and new birth in the Holy Spirit. By Baptism all
sins are forgiven, original sin and all personal sins, as well as all
punishments for sin. In those who have been reborn, nothing remains
that would impede their entry into the Kingdom of God. We become
now a “New Creature.” Baptism not only purifies us from all sins,
but
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also makes us a new creature, an adopted son of God, who has
become a partaker of the divine nature, member of Christ and co-
heir with him, and a temple of the Holy Spirit. The most Holy
Trinity gives the baptized sanctifying grace and the grace of
justification, enabling us to believe in God, to hope in him and to love
him through the gifts of the Holy Spirit, allowing us to grow in
goodness through the moral virtues. Thus, culminates our
incorporation to the Church, the Body of Christ, and we therefore, as
the church exhorts, must be shepherds to one another finding the lost
ones and guiding them back into the Christian fold which is then the
sacramental bond of the unity of Christians.
And as Christians, we give meaning to the indelible spiritual mark
we received through baptism. Incorporated to Christ by Baptism, the
baptized person is configured to Christ. Baptism seals the Christian
with the indelible spiritual mark (character) as his belonging to
Christ. No sin can erase this mark, even if sin prevents Baptism from
bearing the fruits of salvation. Given once for all, Baptism cannot be
repeated. The Holy Spirit has marked us with the seal of the Lord
(Dominicus Character). Baptism is indeed the seal of eternal life; thus,
faithfulness to the promises made, is necessary.

Pre-figuration of Baptism in Old Testament
Water as one of the universal elements is used as one of the matters

in Baptism. Going back into the Old Testament, in the liturgy of the
Easter vigil, during the blessing of the baptismal water, the church
solemnly commemorates the great events in salvation history that
already prefigured the mystery of baptism. Since the beginning of the
world, water, so humble and wonderful, is a creature that has been
the source of life and fruitfulness. Sacred Scripture sees it as over
shadowed by the spirit of God. The church has seen in Noah’s Ark
the prefiguring of salvation by Baptism, for by it “a few, that is, eight
persons were saved through water.” If the water spring from the
earth which symbolizes life, the water of the sea is a symbol of death
and so can represent the mystery of the cross. By this symbolism,
Baptism signifies communion with Christ’s death. But above all, the
crossing of the Red Sea, literally the Liberation of Israel from the
slavery of Egypt, announces the liberation wrought by Baptism.
Finally, Baptism is prefigured in the crossing of Jordan River by
which the people of God received the gift of the Lord promised to
Abraham’s descendants, an image of eternal life, the promise of this
blessed inheritance is fulfilled in the new covenant.
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When is the right time for children’s baptism?
Children should be baptized “as soon as possible after birth. If

possible, this should be done within a week, except when in danger
of death.” Rev. Morrow further added, “Infants may receive the
baptism of blood, but not the baptism of desire, since they have not
as yet the use of reason.
Infants who die unbaptized. The “Church does not know of another
way for infants to be saved except by Baptism. However, she
(Church) entrust unbaptized children who have died to God’s mercy
upon His will of Universal Salvation.” (CFC, 1621/CCC, 1261)
Christ’s Baptism
Jesus Christ begins his public life after having himself baptized by
St. John the Baptist in the Jordan River. After his resurrection Christ
gives this mission to his Apostles: “Go therefore and make disciples
of all nations, baptizing them in the name of the Father and of the
Son and of the Holy Spirit, teach them to observe all that I have
commanded you.” Jesus’ gesture of voluntarily submitting himself
to John and be baptized is a manifestation of his self-emptying, and
through this, the Father revealed Jesus, as his “Beloved Son.” In his
Passover, Christ opened to all men the fountain of Baptism. The
blood and water that flowed from the pierced side of the crucified
Jesus are types of Baptism and the Eucharist, the sacraments of new
life. From then on, it was made possible “to be born of water and the
spirit” in order to enter the kingdom of God.
This is the beginning of Baptism in the Church. From the very day
of Pentecost the Church has celebrated and administered Holy
Baptism. The Apostles and their collaborators offered baptism to any
one who believed in Jesus. Baptism is seen as connected with faith.
“Believe in the lord Jesus and you will be saved, you and your
household.” According to St. Paul, the believer enters through
baptism into communion with Christ’s death, is buried with him and
rises with him. The Baptized have “put on Christ.” Through the Holy
Spirit, Baptism is a bath that purifies, justifies and sanctifies. Hence,
Baptism is a bath of water in which the “imperishable seed” of the
word of God produces its life-giving effect. St. Augustine says of
Baptism, “The word is brought to the material element, and it
becomes a sacrament.”
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How would you give Baptism?
Rev. Morrow in his book, My Catholic Faith, said, “I would give

Baptism by pouring ordinary water on the forehead of the person to
be baptized, saying while pouring it: ‘I baptize you in the name of
the Father, and of the Son and of the Holy Spirit.”
Who can Administer Baptism?
The Deacon/Priest is the usual minister of Baptism, but if there is

danger that someone will die without Baptism, anyone else may and
should baptize.
On the Essential Rites of Baptism
It signifies and actually brings about death to sin and entry into life
of the most Holy Trinity through configuration to the Paschal
Mystery of Christ.
The anointing with sacred Chrism, perfumed oil consecrated by the
bishop, signifies the gift of the Holy Spirit to the newly baptized,
who has become a Christian, that is, one “anointed” by the Holy
Spirit, incorporated into Christ who is anointed Priest, Prophet and
King.
The white garment symbolizes that the person baptized has “put on
Christ “has risen with Christ. The candles, lit from the Easter candle,
signify that Christ has enlightened the neophyte. In him the baptized
are the “lights of the world.” Then on to communion if celebrated
within the mass, followed by the solemn blessing that concludes the
celebration of Baptism.

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Name:
_________________________________Date: _________
Section:
_________________________________
Score: _________
ACTIVITY 1
1. What are the roles of the witnessing

community in the life of the baptized
child?
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2. What is the effect of the sacrament of

Baptism to the life of the recipient?
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ACTIVITY 2
Assignment:
1. Explain why the Church insists for “Christian names”

in Baptism?
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2. Explain the meaning and the importance of Baptism to our life

as Christian.
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3. Practical demonstration of administering baptism in

case of emergency (inside the classroom).
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TOPIC 3 THE SACRAMENT OF CONFIRMATION
Objectives: In this lesson, students will be able to:

• Define the sacrament of Confirmation; • Enumerate the
importance of Confirmation; and
• Identify the matter and form of Confirmation.
“Confirmation in a very special manner

brings us the Holy Spirit with His
sevenfold gifts (Knowledge, Wisdom,
Fortitude, Piety, Fear of the Lord, Counsel, and
Understanding). Then they laid their hands on them, and they
received the Holy Spirit. The Apostles themselves
administered the sacrament of Confirmation, as at
Samaria and Ephesus. ‘And when Paul
laid his hands on them, the Holy Spirit
came upon them’ (Acts 19:5f; cf. 8:14-17) (CFC,
1627)
LECTURE
The sacrament of confirmation is necessary for the completion of

baptismal grace. For by the sacrament of Confirmation the baptized
are more perfectly bound to the church and are enriched with the
special strength of the Holy Spirit. Hence they are, as true witness of
Christ, more strictly obliged to spread and defend the faith by word
and deed.
In the Old Testament, confirmation speaks about the spirit of the
Lord resting on the apostles making them as true witnesses and
defenders of faith. This was the fire of truth left by Jesus on the
apostles when he ascended into heaven in the form of the Holy Spirit.
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What is Confirmation?
The sacraments through which the Holy Spirit comes to us in a

specific way enable us to profess our faith as strong and perfect
Christians and ambassador and soldier of Jesus Christ.
From the book, “My Catholic Faith”, Rev. Morrow once said,
“Confirmation in a very special manner brings us the Holy Spirit
with His sevenfold gifts. ‘Then they laid their hands on them, and
they received the Holy Spirit’.” (Acts. 8: 17) He further added,
“Confirmation for the Christians may be likened to the day of
Pentecost for the Apostles, when they received the Holy Spirit under
sensible signs: tongues as of fire, and a mighty wind. The Apostles
themselves administered the sacrament of Confirmation, as at
Samaria and Ephesus. ‘And when Paul laid his hands on them, the
Holy Spirit came upon them’ (Acts 19:6). ‘Laying of the hands’ was
the earliest name for Confirmation.”

The bishop is the usual minister in confirmation. The Holy See gives
the missionary priest and parish priest the power to administer as
extra-ordinary ministers (Morrow, 1964).
The Vicar General/Bishop Administers the Sacrament of

Confirmation
In administering the Sacrament of Confirmation, “the bishop lays

his hand on the head of the person he confirms, and anoints the
forehead with holy chrism in the form of a cross as he says: ‘I sign
you with the sign of the cross, and I confirm you with the chrism of
salvation, in the name of the Father, and of the Son, and of the Holy
Spirit’.” (Morrow, 1964)
The Signs and Rites of Confirmation
Anointing in biblical and other ancient symbolism is rich in meaning:

oil is a sign of abundance and joy, it heals and gives strength. As the
continuation of baptism it strengthens therefore the baptized in
following and doing all his Christian responsibilities. By
Confirmation, Christians, who are anointed, share more completely in
the mission of Jesus Christ and the fullness of the Holy Spirit with
which he is filled so that their lives may give off “the aroma of
Christ.” By this anointing, the
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confirmed receives the mark, the seal of the Holy Spirit - a mark that
we are God’s Children. Christ himself declared that he was marked
with his Father’s seal. This seal of the Holy Spirit marks our total
belonging to Christ, our involvement to his service forever, as well as
the promise of divine protection in the great eschatological trial.
What are the Effects of Confirmation?
According to Rev. Morrow, “confirmation increases sanctifying

grace, gives its special sacramental grace, and imprints a lasting
character on the soul.” He further added, “by confirmation we also
receive that grace Jesus promised to His Apostles: ‘You shall receive
power when the Holy Spirit comes upon you, and you shall be
witnesses for me…even to the very ends of the earth.’ The character
of Confirmation is spiritual and indelible sign which marks the
Christian as a soldier in the army of Christ.”
According to the Catechism for Filipino Catholics, “Confirmation
strengthens and confirms the grace of Baptism, strengthening and
confirming the mission to give public witness to Christ and the
Church.” (CFC, 1661)
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114 Name: _________________________________
Date: _________
Section:
_________________________________
Score: _________

ACTIVITY 1
1. What is the reason why the bishop gives the

person a slight blow on the cheek of the
person to be confirmed?
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2. Why do you think that confirmation is

necessary after baptism?
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3. What are the effects of Confirmation to the

life of the baptized person?
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ACTIVITY 2
Assignment:
Conduct an interview to college students of
UPHS in order to find out who have not
yet received the sacrament of
Confirmation.
1. Name ________________________________________.
2. Year/Section/Course___________________________________.
3. Reasons for inabilityto receive the Sacrament of

Confirmation.
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TOPIC 4 THE SACRAMENT OF THE HOLY
EUCHARIST
Objectives: In this lesson, students will be able to:

• Define the sacrament of the Eucharist; • Enumerate the
importance of the Eucharist; and
• Identify the matter and form of the Eucharist.
“I am the living bread…anyone who eats this bread shall

live forever; the bread I shall give
is my flesh, for the life of the
world….He who feeds on my flesh and
drinks my blood has eternal life, and I will raise him
up on the last day…for he remains in me and I in him.” (Jn.
6:51, 54-56.)

LECTURE
The Holy Eucharist completes Christian initiation. Those who have

been raised to the dignity of the Royal Priesthood by Baptism and
configured more deeply to Christ by Confirmation, participate with
the whole community in the Lord’s own sacrifice by means of the
Eucharist.
“At the Last Supper, on the night he was betrayed, our Savior
instituted the Eucharistic sacrifice of his Body and Blood. This he
did in order to perpetuate the sacrifice of the cross throughout the
ages until he should come again, and so to entrust to his beloved
Spouse, the Church, a memorial of his death and resurrection: a
sacrament of love, a sign of unity, a bond of charity, a Paschal
banquet in which Christ is consumed, which fills the mind with grace,
and a pledge of future glory is given to us.
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What is the Holy Eucharist?
Holy Eucharist. A sacrament and a sacrifice in which Our Savior

Jesus Christ, body and blood, soul and divinity, is contained, offered,
and received under the appearances of bread and wine. Christ
instituted the Holy Eucharist at the Last Supper, the night before He
died. The Apostles were present (Morrow, 1964).
The Eucharist is the “source and summit of the Christian Life”. The
other sacraments, and indeed all ecclesiastical ministries and works of
the apostolate, are bound up with the Eucharist and oriented toward
it. For in the blessed Eucharist is contained the whole spiritual good
of the Church, namely, Christ himself, our Pasch.
The Eucharist is the efficacious sign and sublime cause of that
communion in the divine life and that unity of the People of God by
which the Church is kept in being. It is the culmination both of God’s
action sanctifying the world in Christ and of the worship men offer to
Christ and through him to the Father in the Holy Spirit.
The Eucharist is the sum and summary of our faith: “Our way of
thinking is attuned to the Eucharist, and the Eucharist in turn
confirms our way of thinking.”
Rev. Morrow, in his book “My Catholic Faith”, wrote: “Eucharist in
Greek means thanksgiving. The sacrament is so called because when
Christ instituted it, He gave thanks. Today, it is the chief means by
which we give thanks to God, through the Holy Sacrifice of the
Mass.
The Other Titles for this Sacrament:

• Eucharist: it is an action of thanksgiving to God. The Greek
words eucharistein and eulogein recall the Jewish blessings that
proclaim – especially during a meal – God’s works: creation,
redemption and sanctification.
• Last Supper: it is connected with the supper which the Lord
took with his disciples on the eve of his Passion, and because it
anticipates the wedding feast of the Lamb in the heavenly
Jerusalem.
• Breaking of Bread: Jesus used this rite, part of a Jewish meal,
when as master of the table he blessed and distributed the bread,
above all at the Last Supper. It is by this action that his disciples
will recognize him after his Resurrection, and it is this
expression
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that the first Christians will use to designate their Eucharistic
Assemblies; by doing so they signified that all who eat the one
broken bread, Christ, enter into communion with him and form
but one body in him.
• Eucharistic Assembly (synaxis): the Eucharist is celebrated
amidst the assembly of the faithful, which is the visible
expression of the Church
• Memorial of the Lord’s Passion and Resurrection.
• Holy Sacrifice: it makes present the one sacrifice of Christ the
Savior and includes the Church’s offering. The terms holy
sacrifice of the Mass, sacrifice of praise, pure and holy sacrifice, are
also used, since it completes and surpasses all the sacrifices of
the Old Covenant.
• Holy and Divine Liturgy: the Church’s whole liturgy finds its
center and most intense expression in the celebration of this
sacrament; in the same sense we also call its celebration the
Sacred Mysteries. We speak of the Most Blessed Sacrament because it
is the Sacrament of sacraments. The Eucharistic species reserved
in the tabernacle are designated by this same name.

• Holy Communion: by this sacrament we unite ourselves to
Christ who makes us sharers in his body and blood to form a
single body,
• Holy Mass: the liturgy, in which the mystery of salvation is
accomplished, concludes with the sending forth (missio) of the
faithful, so that they may fulfill God’s will in their daily lives.
According to Catechism for Filipino Catholics, there are three

dimensions of the Sacrament of Holy Eucharist, namely:
1. Sacrifice-Sacrament
2. Communion-Sacrament
3. Presence-Sacrament
Sacrifice-Sacrament. Through the Eucharist, Christ’s sacrifice of the
Cross on Calvary is made present and its saving power exerted for
the forgiveness of sins. The Mass and the Sacrifice of the Cross are
one and the same sacrifice. Christ as Priest and Victim, dying for the
salvation of all, is the same in the Mass as on the Cross. Only the
manner of offering is different: Christ’s blood sacrificial death on the
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Cross is made present in an unbloody manner in the ritual sacrificial
meal instituted by Christ Himself at the Last Supper. (CFC, 1744)
Communion-Sacrament. Christ instituted the Eucharist at the Last
Supper so that all who shared in his Body and Blood might become
one body with him. The Eucharist, then, becomes a meal of
“communion” – a sign of unity and bond of charity. (CFC, 1747)
Presence-Sacrament. In the Eucharistic celebration, Christ is present
in:
1. the assembly,
2. the person of the priest celebrant,
3. the Holy Scriptures, and
4. substantially and unceasingly under the Eucharistic species
of bread and wine. (CFC, 1752)

The Signs of Bread and Wine
At the heart of the Eucharistic celebration are the bread and wine
that, by the words of Christ and the invocation of the Holy Spirit,
become Christ’s Body and Blood. Faithful to the Lord’s command
the Church continues to do, in his memory and until his glorious
return, what he did on the eve of his Passion: “He took bread…” “He
took the cup filled with wine…” The signs of bread and wine become,
in a way surpassing understanding, the Body and Blood of Christ;
they continue also to signify the goodness of creation. Thus in the
Offertory we give thanks to the Creator for bread and wine, fruit of
the “work of hands,” but above all as “fruit of the earth” and of the
vine – gifts of the Creator.
In the Old covenant bread and wine were offered in sacrifice among
the first fruits of the earth, as a sign of grateful acknowledgement to
the creator. But they also received a new significance in the context of
the Exodus: the unleavened bread that Israel eats every year at
Passover commemorates the haste of the departure that liberated
them from Egypt; the remembrance of the manna in the desert will
always recall to Israel that it lives by the bread of the Word of God;
their daily bread is the fruit of the promised land, the pledge of God’s
faithfulness to his promises. The “cup of blessing” at the end of the
Jewish Passover meal adds to the festive joy of wine an
eschatological dimension: the Messianic expectation of the rebuilding
of Jerusalem.
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How did Christ Institute the Holy Eucharist?
Christ instituted the Holy Eucharist in this way: He took bread,

blessed and broke it, and giving it to His Apostles, said: “Take and
eat; this is My body”; then He took a cup of wine, blessed it, and
giving it to them, said: “All of you drink this; for this is My blood of
the new covenant which is being shed for many unto the forgiveness
of sins;” finally, He gave His Apostles the commission: “Do this in
remembrance of Me.” (Mt. 26:26-28)
The command of Jesus to repeat his actions and words “until he
comes” does not only ask us to remember Jesus and what he did. It is
directed at the liturgical celebration, by the apostles and their

successors, of the memorial of Christ, of his life, of his death, of his
Resurrection, and his intercession in the presence of the Father.
The Lord instituted the Eucharist as the memorial of his death and
Resurrection, and commanded his apostles to celebrate it until his
return; thereby he constituted them priest of the New Testament.
Why do we believe that Christ changed bread and wine into His
own Body and Blood?
We believe that Christ changed bread and wine into His own Body
and Blood, because His words clearly say so. At the Last Supper He
said: “This is My Body,” not “This is a symbol of My Body/This
represents My Body.”
The Mass through the Centuries
As early as the second century we have the witness of St. Justin

Martyr for the basic lines of the order of the Eucharistic celebration.
They have stayed the same until in our day for all the great liturgical
families.
The liturgy of the Eucharist unfolds according to a fundamental
structure that has been preserved throughout the centuries down to
our days. It displays two great parts that form a fundamental unity:
• The gathering, the liturgy of the Word, with readings,
homily and general intercessions;
• The liturgy of the Eucharist, with the presentation of the
bread and wine, the consecratory thanksgiving, and
communion.
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The liturgy of the Word and the Liturgy of the Eucharist together
form “one single act of worship” the Eucharistic tale set for us is the
table both of the Word of God and of the Body of the Lord.
The Movement of the Celebration
• All gather together. Christians come together in one place

for the Eucharistic assembly.

• Liturgy of the word. Includes “the writing of the
prophets”, that is, the Old Testament, and “the memoirs of
the apostles” (their letters and the Gospels)
• Presentation of the offerings (the Offertory)
• Anaphora: with the Eucharistic Prayer – the prayer of
thanksgiving and consecration – we come to the heart and
summit of the celebration:
• Preface - the Church gives thanks to the Father, through
Christ, in the Holy Spirit, for all his works: creation,
redemption and sanctification
• Epiclesis - the Church asks the Father to send his Holy
Spirit (or the power of his blessing) on the bread and wine.
• Institution Narrative - the power of the words and the
action of Christ, and the power of the Holy Spirit, make
sacramentally present under the species of the bread and
wine Christ’s body and blood, his sacrifice offered on the
cross once for all.
• Anamnesis - the Church calls to mind the Passion,
resurrection and glorious return of Christ Jesus
• Intercessions - the Church dictates that the Eucharist is
celebrated in communion with the whole church in heaven
and on earth, the living and the dead, and in communion
with the pastors of the Church, the Pope and all the bishops
of the whole world together with their Churches.
• Communion - the faithful receives “the bread of heaven”
and the “cup of salvation” the body and blood of Christ
who offered himself “for the life of the world”. Followed
by the Lord’s Prayer, Prayer of Peace, Breaking of the
Bread, Reception of Communion, Concluding Prayer, Final
Blessing and Dismissal.
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Name:
_________________________________ Date:
_________
Section:
_________________________________
Score:
_________
ACTIVITY 1
1. Identify the different

parts
ofthe Celebration of the Holy
Eucharist.
a. Liturgy of the Word

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b. Liturgy of the Eucharist
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2. Learn the responses in the

Celebration
of
the
Holy
Eucharist.
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ACTIVITY 2
Assignment:
Write a reflection on the homily of the Eucharistic

Celebrant on this coming Sunday;for non-Catholics, a
reflection on their worship service or fellowship.
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THE OBSERVANCE
FOR GOOD
MANNERS
TOPIC 1 GOOD MANNERS IN EDUCATIONAL

SETTING
Objectives: At the end of this lesson, the students are expected

to:
• Understand the importance of good manners in College life;
• Appreciate the order of things comes from the observance of
good manners; and
• Live the life of what ought to be as Filipino Perpetualite
Christians.

“Life is short and we have never too much time for

gladdening the hearts of those who are traveling the dark
way with us. Oh, be swift to love! Make haste to be kind!”
(Amiel)
LECTURE
A good manner is a literal interpretation for right conduct when we
talk of socializations. Common not only in our culture is the tendency
to set aside the importance of good manners since the birth of
liberalizations and democracy. It is a question of freedom when we
impose something which limits the individual choices, movements,
mode of thinking, and in dealing with other people. In this topic we
will concentrate on good manners not as an imposition to control the
individual but a freedom of knowing what ought to be done in a
certain place, situations, and relationships. Good manners in this
topic will concentrate in the educational environment.
What is a good manner? A good manner is the right behavior,
attitudes, and responses when dealing with certain situations, people
127
and places. Since childhood good manners are already integrated in
our first schools – the homes. The parents are the first teachers for this
subject but seldom being realized because we thought of formal
education in schools as the best education. Looking at our present
generations both the teens and young, and men and women seem
have forgotten the value of good manners. Good manners seem only
applicable inside a restricted places or when the person whom you
are in contact with has a high profile. Not realizing that good
manners are in every situation, places, and in any people whom we
know more or less. In our culture as Filipinos, the more we are
familiar to a person the more we tolerate the practice of good
manners. Why is this so? Is it true that over-familiarity bridge
disrespect? When we talked of good manners in public places, this
seems already forgotten especially in our present generations. How
can we renew ourselves and be an observant of good manners? How
this observance lead us to live what ought to be as Filipino

Perpetualite Christians? The following discussions will help us
understand the importance of good manners.
1. Good manners in educational setting. Do you still practice saying
good morning sir! Or good morning ma’am/madam when
meeting with teachers or administrators? If your answer is yes,
then, that’s a good sign that you are not left behind in terms of
the right conduct. The following examples are best practice not
only in our university but also in a highly prestigious
universities in our country and foreign countries:
a. Stand up if a teacher comes into your room.
b. Do not walk in and start talking if two professional people
are discussing something. Do not walk in announcing what
happened to you without caring to see if the other people
are already talking. Always walk in quietly at work(This is
also applicable to any persons in similar situations).
c. Do not talk across or over the head of a person who is doing
mental work or is studying or reading.
d. If someone is reading, do not talk loudly or start talking
about your personal life.
e. Do not chew gum while working or if you are at an
appointment.
f. If someone asks you for help, do not criticize them,
insinuating that they are stupid or slow or cannot remember
what they were shown before. Tell them how to do the
problem without any comments. Repeat if necessary the
same way.”
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Name:
_________________________________ Date:
_________
Section:
_________________________________
Score:
_________

ACTIVITY 1
1. You are already late in your class when two

professors are having their conversations along the
corridor. Your teacher/instructor is very
strict in implementing classroom discipline
regarding tardiness, because the student
manual stated that fifteen (15) minutes late is
considered as absent. At this time, you
don’t have enough time to pass on the
other side of the corridors except by
passing in the middle of the two professors
in conversation, and you only have two
more minutes left. What will you do
now in passing through?
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2. How would you help if

one of your classmates is
a slow learner?
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TOPIC 2 GOOD MANNERS IN HAVING
APPOINTMENTS

• Analyze some observances in having appointments;
• Value the right conducts when there are appointments; and
• Live and promote good manners in appointments.
“Very often a change of self is needed more than a change of

scene.” (A. C. Benson)
LECTURE
In this topic, we will concentrate on our discussions on the way we

behave especially within an appointment time. Practicing the right
behavior in an appointment will help us grow more matured Filipino
Perpetualite Christians.
Professionals in the place of your appointment. In the birth of
modernizations, sometimes we forgot that the person’s presence is of
great value. We tend to give a silent treatment and misinterpret them
when they could not recognize us. Why not start recognizing them by
saying the right words of expressions or body language especially in
an appointment? The following statements will help you understand
the right conduct when meeting unexpected personnel in your place
of appointment:
a. Stand up if you are visiting a patient and the doctor enters
the room. Turn off the television or radio.
b. Stand up if you have made an appointment to see someone
and that person enters the room.
131
c. Greet a person and ask how he is before you start stating the
reason of your visit or call.
d. Do not call a person by his first name unless he or she gives
you the permission to do so. Until then address the person
as Mr, Mrs, Miss and the last name or sir / madam, or uncle
or aunty or brother or sister.
e. Do not sit down when you are not told to do so especially
when you are with your friend’s house or having an
interview.
f. Respect personal belongings; do not touch when you are not
given permission.
(The right conducts in using cellphones or telephones. There
are many ways how we can show telephone manners
especially when talking with professionals and
nonprofessionals. But in this post modern period, through
the birth of technology like cellphones, it seems we forgot
already the importance of respect and the right conduct
especially when having appointments. The following
statements will remind us of the importance of good
manners in terms of communication within appointments:
g. Do not ask, “who is this?” on the phone. Say “who is calling
or whom am I speaking to?
h. Do not ask, “what do you want” Say “what can I do for
you?”
i. Say, “please” before a request. Say “thank you” after a
service done.
j. Do not hold a formal conversation on phone while eating.
k. Do not answer a beeper or a phone /’cellphone’ while you
are in the middle of an appointment. Shut it off before you
go in. Do not answer it if you are with a customer; or you
are the customer and have reached the cashier; or if you are
in the middle of a small store where you are interrupting
everyone; or if you are talking to a doctor, a policeman,
lawyer or any professional person.
l. Do not be loud in your conversation with someone
especially when you are in public vehicles or public places.
132
Name:
_________________________________ Date:
_________
Section:
_________________________________
Score:
_________
ACTIVITY 1
1. Have you experienced answering a call in

a middle of conversations with someone?
What is your personal observation? Did the
person leave you or still wait for you? If
you are the person waiting,will you have the
patience to wait especially when the
conversations last for 30 minutes and
more?
__________________________________________________________
__________________________________________________________
__________________________________________________________
__________________________________________________________
__________________________________________________________
__________________________________________________________
__________________________________________________________
__________________________________________________________
__________________________________________________________
__________________________________________________________
__________________________________________________________
__________________________________________________________
__________________________________________________________
__________________________________________________________
__________________________________________________________
2. You are having an appointment to visit a

friend in their house, while inside their house the
mother says, “just wait for a while; I will
call my son/daughter!” What would be the
proper behavior or attitudes while inside the
house of your friend?
__________________________________________________________
__________________________________________________________
__________________________________________________________
__________________________________________________________
__________________________________________________________
__________________________________________________________
__________________________________________________________
__________________________________________________________
133
134
REFERENCES
A. Primary Sources

Catechism for Filipino Catholics. ECCCE / CBCP. (2008).
Manila: St. Paul Publication.
Catechism of the Catholic Church. (1994). Word and Life
Publications.
Compendium of the Social Doctrine of the Church. (2004)
Philippines: Word & Life Publications.
Documents of Vatican Council II. Vol. 1. (1984). Philippines: St.
Paul Publication.
Good News Bible with Deuterocanonicals. Today’s English
Version. (2007). Manila: St. Paul Publication.
The New Jerome Biblical Commentary (2007). Brown, R.,
Fitzmyer, J., Murphy, R. Theological Publications in India
The Jerusalem Bible (1996). Westminster, USA: Darton,
Lonologman & Todd, Ltd. and Doubleday &Co., Inc.
B. Secondary Sources
Morrow, Louis Lantarye. (1916) My Catholic Faith. Manila:

Catholic Trade School.
Pesche, Karl H. Christian Ethics: Moral Theology in the Light
of Vatican II. Sta. Cruz, Manila: Divine Word Publications.
Rice, Wayne. (1997) Hot Illustrations For Youth Talks. Quezon
City: Word of Joy Foundation, Incorporation.
Second Plenary Council of the Philippines, Catholic Bishops’
Conference of the Philippines (1991). Makati City.
C. Other Sources
Aguirre, R., et.al. (2003). We Celebrate God’s Love. Quezon
City: Vibal Publishing.
Dignity of Perpetualite. Filipino Christian Living 2.
The Perpetualites: A Helper of God. Workbook 1 & 2.
135

University of Perpetual Help – JONELTA SYSTEM
Perpetual Help College-Manila
Perpetual Help College - Malasiqui (Pangasinan)
University of Perpetual Help System Laguna and

UPH-Dr. Jose G. Tamayo Medical University
University of Perpetual Help System JONELTA

GMA (Cavite)
University of Perpetual Help System JONELTA Isabela
University of Perpetual Help – DALTA SYSTEM

The University of Perpetual Help System
DALTA - Las Piñas
University of Perpetual Help System DALTA
Molino (Cavite)
University of Perpetual Help System DALTA –
Calamba (Laguna)
1.1 Class introduction-Introduce the Professor to the students and the

students to their respective classmates in order to build the
classroom relationship.
1.2 Grading System-divided into 2:
A. Class Standing: 40% Quizzes

20% Recitation/Class Participation
20% Research/Project
10% Assignment
10% Character/Attendance
--------
100%
B. Computed Grade = 2x Class Standing + Major Exam
(Prelim, Midterm, Final) 3
Prelim = 20%
Midterm = 20%
Final = 60%
--------
100%


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University of Perpetual Help System

FILIPINO CHRISTIAN LIVING 1

A Faith Community Transforming Perpetualites to become Authentic

FILIPINO CHRISTIAN LIVING 1.indd 1

Published by: MINDSHAPERS CO., INC.

Layout and Cover Design: Erwin O. Bongalos

FILIPINO CHRISTIAN LIVING 1.indd 2

This FCL 1 Textbook is dedicated to

OUR MOTHER OF PERPETUAL HELP

FILIPINO CHRISTIAN LIVING 1.indd 3 5/18/2016 2:25:23 PM

FILIPINO CHRISTIAN LIVING 1.indd 4

CHAPTER 1: THE FOUNDATIONS OF FILIPINO

CHAPTER 2: THE FCL PARADIGM

CHAPTER 3: THE PERPETUALITE CORE VALUES

3.2 Love of Country and Good Governance (Calamba/sir Yan)

3.3 Academic and Professional Excellence (M. Pangasinan/sir Rowel)

3.4 Health and Ecological Consciousness (binan / sir willie)

FILIPINO CHRISTIAN LIVING 1.indd 5 5/18/2016 2:25:24 PM

3.6 Filipino Christian Leadership (Manila/sir ian&Fr. Cris )

3.7 The Value of the Catholic Doctrine (Molino/sir Ruel)

3.8 The UPHS and the Perpetualite (CALAMBA/Sir Yan)

CHAPTER 4: THE CHARACTER OF A PERPETUALITE 83

CHAPTER 6: THE SACRAMENTS OF INITIATION 103

6.3 THE SACRAMENT OF THE HOLY EUCHARIST

CHAPTER 7: WORK ETHICS - GOOD MANNERS

REFERENCES : (APA Format)

FILIPINO CHRISTIAN LIVING 1.indd 7 5/18/2016 2:25:24 PM

A FAITH COMMUNITY TRANSFORMING

THE RELIGIOUS INSTITUTE (RI) WITH THE OFFICE OF

(VM OPS 2005 UPHS-ODC)

FILIPINO CHRISTIAN LIVING 1.indd 8 5/18/2016 2:25:24 PM

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The University of Perpetual Help System is an educational institution

“Whatever is true, whatever is honorable, whatever is just, whatever is

FILIPINO CHRISTIAN LIVING 1.indd 2 5/18/2016 2:25:24 PM

CHAPTER 1 THE FOUNDATIONS OF FILIPINO

Objectives: In this lesson, students will learn how to:

FILIPINO CHRISTIAN LIVING 1.indd 3 5/18/2016 2:25:24 PM

FILIPINO CHRISTIAN LIVING 1.indd 4 5/18/2016 2:25:24 PM

THE FCL PARADIGM

2. The Equilateral Triangle

d. The right angle pointing upwards reminds the Perpetualite that

b. Inside the circle are the words: “CHARACTER BUILDING IS

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THE FCL PILLARS

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FILIPINO CHRISTIAN LIVING 1.indd 8 5/18/2016 2:25:25 PM

1. The Three H’s

a. The HEAD: FCL educates the intellect.

b. The HEART: FCL inspires the heart.

c. The HAND: FCL moves to action.

FILIPINO CHRISTIAN LIVING 1.indd 9 5/18/2016 2:25:25 PM

The three H’s also refers similarly to the following dimensions or

FILIPINO CHRISTIAN LIVING 1.indd 10 5/18/2016 2:25:25 PM

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The balance of the development of these three components (head,

THE ICON OF OUR MOTHER OF PERPETUAL HELP

Look at the copy of the picture. Frightened by the vision of two

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