Learning Module for Pre-Final Coverage

RELED 111 – Introduction to Catholic Theology

CHRISTIAN NIEL B. TARIPE
Rel. Ed. Instructor

Introduction:
This module focuses on discussion on the characteristics of Theology including its foundational
teachings and historical background. Activities in this module helps the students to understand the
concept of theology base on it foundational teachings and historical background which also discuss the
basic foundation of Catholic Faith. It aims to help students understand their own belief and faith by looking
back to their family background and their experiences which help them realize the meaning of theology
in their life.

COURSE OUTLINE
Topics

I. The Object of Theology

- Material Object.
- Formal Object.
II. Divisions of Catholic Theology
- Theology according to content
- Theology according to method
- Theology according to Perspective
- Theology according to Audience
III. Foundations of Christian Faith and Sources of Catholic
Theology
- Sacred Scripture
- Sacred Tradition
- Magisterium
- Signs of the Times
Lesson 1 (Week 1)
To be emailed/delivered on or before November 13, 2020

I. Topic - 1. The Object of Theology

- Material Object
- Formal Object
Divisions of Catholic Theology
- Theology according to content
- Theology according to method
- Theology according to Perspective
Theology according to Audience

II. Objectives: Dissect the divisions of Catholic Theology according to content,

method perspective and audience.

III. Activities to Engage students:

a. Experience Content

Directions: Read and understand the passage or story below. Observe and
evaluate the story then answer the following questions.

Mt. 1: 18-25

“Now this is how the birth of Jesus Christ came about. When his mother Mary
was betrothed to Joseph,* but before they lived together, she was found with
child through the Holy Spirit.
Joseph her husband, since he was a righteous man,* yet unwilling to expose her
to shame, decided to divorce her quietly.
Such was his intention when, behold, the angel of the Lord* appeared to him in
a dream and said, “Joseph, son of David, do not be afraid to take Mary your
wife into your home. For it is through the Holy Spirit that this child has been
conceived in her.
She will bear a son and you are to name him Jesus,* because he will save his
people from their sins.”
All this took place to fulfill what the Lord had said through the prophet:

“Behold, the virgin shall be with child and bear a son, and they shall name him
Emmanuel, “which means “God is with us.”
When Joseph awoke, he did as the angel of the Lord had commanded him and
took his wife into his home.
He had no relations with her until she bore a son,* and he named him Jesus.”
 1. What was the story all about?
2. What historic celebration that relates to the story above?
3. Cite one experience that relates to the story above? Share your experience.

Deepening
The Object of Theology
The object of theology maybe material or formal.

1. Material Object - The material object refers to the specific realities theology studies.
The material object of theology is always God. Theology is a strictly theocentric science.
Everything is referred to God as to its principle. But focusing on God, theology does not
leave out creatures. Inasmuch as creatures bear the mark of God’s creative power, they
essentially refer to the divine. Thus, theology is the science of God and also of creatures
insofar as they are related to God as their principle and end. Theology considers
everything from the point of view of divinity (sub rationem deitatis). Among God's
creatures, man deserves special attention in theology. This is because he is made in the
image and likeness of God and destined for eternity.
2. Formal Object - The formal object of theology may be the formal object quod or the
formal object quo Formal object quod is the kind of object theology studies and the
aspect of reality it is interested in. The formal object quod of theology is the mystery of
God (the Trinitarian God who in Jesus Christ has revealed as God-love). Theology is
specifically interested in knowing YHWH, the living God. But since this God revealed
himself in Jesus Christ, in whom “the whole fullness of deity dwells bodily” (Col 2:9),
Christ therefore is the special formal object quod of Christian theology. Theology's formal
object quod would also include (the mystery of) other things insofar as they are related
to God and are considered from the point of view of God.

Formal object quo is the point of view from which the scholar approaches reality. The
specific viewpoint of theology is a synthesis of faith and reason. The formal object quo of
theology, therefore, is the believing reason: reason enlightened and supported by faith
(ratio fide illustrata).

Divisions of Catholic Theology

Catholic Theology maybe divided according to content, method, perspective and audience.
1. Theology according to content: Dogmatic (doctrinal) theology considers faith as it has
been expressed in the official teachings of the Church. Moral theology interprets the
impact of faith on attitudes, motives, values, and behavior. Spiritual theology focuses on
the inner transformation effected by the presence of faith and grace in the human mind
and heart. Liturgical (sacramental) theology interprets the meaning of faith as expressed
in the rituals and sacramental life of the Church. Pastoral theology seeks to understand
and work out the implications of faith for the actual situation of the Church, specifically
for preaching, ministry of various kinds, counseling and the like.
2. Theology according to method: Positive-historical theology seeks to understand and
interpret the faith as articulated already in some principal historical sources such as the
Bible, the writings of the early witnesses of the Church, the Ecumenical Councils, and
 the great theological controversies of past centuries. Thus, positive-historical theology
may be biblical, patristic, and doctrinal. Speculative theology seeks an understanding of
the faith in the light of the best of contemporary knowledge and experience without
limiting the historical inquiry to any given source, such as the Bible or doctrine.
Systematic Theology is a comprehensive theological method. This is a combination of
the positive and speculative theology.
3. Theology according to Perspective: Liberal theology (normally written with lowercase
l) in Catholic theology is a progressive style of theology. (This is not the one which is
usually written in uppercase L, which refers to the movement in Protestant theology that
tends to “reduce” the supernatural content of faith to its least common denominator and,
for all practical purposes, eliminates that supernatural content entirely from
consideration.) Orthodox theology in Catholic theology (in lowercase o) means a correct,
sound theology which is faithful to the Scripture, Tradition, and Magisterium; this can
also mean a style in doing theology characterized by rigidity and reluctance to change.
(This is not the Orthodox theology in uppercase O which could mean the theology of the
Orthodox Churches or the theological movement among the Protestants reacting to
Liberal theology). Radical Theology in Catholic theology (lowercase r) is a theological
style which is modern or contemporary, progressive and revolutionary. (This is not the
Radical theology with uppercase R which is a movement arising from the “Death of God”
theology in the 1960s).
Liberation theology is a new way of doing theology, i.e. not beginning with the eternal
truths of Divine Revelation but with the (changeable) human situation, from the
standpoint of the poor, oppressed, and marginalized or the underside of history. E.g.
Latin American Liberation Theology (stress is on the liberation from economic and
cultural oppression), Black Theology (stress is on the liberation from racial
discrimination); Feminist theology (stress on the liberation of women from sexual/gender
discrimination). Political theology insists on the connection between theory and practice,
and therefore, suggests that every statement about God and salvation must be
translatable into statement about the human condition in its total social and political
situation. Existential theology emphasizes the believer as the locus of God’s saving
activity so that all theological reflection is reflection about one’s own personhood and the
meaning of one’s own human existence. Process theology is developed against the
presumably static traditional theology of the mainstream churches. This understands
God and all reality as in a constant “process” of change and movement forward- nothing
is fixed or immutable.
4. Theology according to Audience. The theology which addresses the society attends
to all three realms, namely, techno-economic, political and cultural. It concerns itself with
issues of public policy and their relationship to the Christian message, demonstrating a
critical understanding of the public order as well as a critical understanding of the
Christian message, and then bring both to bear to one another in a dialogical, mutually
corrective, and enriching way. The theology which addresses the academy is rigorously
scientific as any of the other disciplines in the academy. The theology which addresses
the Church attends to the full spectrum of the Church’s pastoral needs: preaching,
catechesis, worship, teaching, spiritual formation and moral action, both personal and
social.
NB. No theologian can attend to all three publics equally.)

Source: Bishop Ronald "Bong" I. Lunas D.D prepared Reading Material

 b. Action/Application

Make a photo collage or picture clippings which present different examples of the Division of
Theology. Create it base on your own design and creativity. No need to write explanation on your
picture collage or picture clippings but make sure each pictures relates to the division of
Theology.

Output will be graded according to the following criterion of points:

Creativity and Design – 10 points

Content and Relevance – 15 points
Organization and Presentation – 10 points
Total points - 35 points

Note: Make a separate document for this activity.

IV. Assessment and Reflection

1. Which of the division of Theology find you interesting, which these divisions
give you significant learning of the topic? Share your point of view and
understanding.
2. In what way that you can apply it in your life especially in our current situation
today? Share your thoughts.

V. Feedback
(Teleconference will take place to feedback and sharing on the process of doing the
student Activity)

VI. Additional Resources

https://bit.ly/2I51Vnb Objects of Theology

https://bit.ly/32pM8WR Outline of Christian Theology
Lesson 2 (Week 2)
To be emailed/delivered on or before November 20, 2020

I. Topic: Foundations of Christian Faith and Sources of Catholic Theology

 Sacred Scripture
 Sacred Tradition
 Magisterium
 Signs of the Times
II. Objectives: Discover the foundations of Christian Faith and sources of
theology.
III. Activities to engage students:
a. Experience Content

Research the background of these historic people. Find the important features of their life
especially their family background, greatest contributions, and their famous quotations. Cite
also the sources of which the bases of your answers.

1. St.Columban
2. St. Francis
3. Blessed Carlo Acutis

Deepening:

Foundations of Christian Faith and Sources of Catholic Theology

There are four sources of theology which will be considered here, namely, Sacred Scriptures, the
Sacred Tradition, the Magisterium and the Signs of the Times. The first two, Sacred Scriptures and Sacred
Tradition, are the sources of Christian Faith.

A. Sacred Scripture
The Sacred Scripture is generally understood as the word of God in the words of man. In the word
of man, the Sacred Scripture is understood as the account and interpretation of a people of their
experience with God. The Old Testament is the account and interpretation of the chosen people (Israel)
of their experience with YHWH; the NT is the account and interpretation of the first generation Christians
of their faith in and experience with Jesus Christ. As the word of God, the Scripture is written under God’s
inspiration, a charism which extends well beyond the group of authors to whom the various books are
attributed so that their respective communities are also considered to be inspired. By this inspiration, the
Bible becomes the authentic vehicle of God’s communication to humankind and the supreme rule of faith
(cf. DV 21).
This Sacred Scripture is the ultimate source or the norma normans non normata of theology. This
word of God is the soul of theology.
Sacred Theology relies on the written word of God, together with sacred Tradition, as on a
permanent foundation. By this word, it (Church) is most firmly strengthened and constantly rejuvenated,
as it searches out, under the light of faith, the full truth stored up in the mystery of Christ. Therefore, the
“study of the sacred page” should be the very soul of sacred theology (DV 24).
 Theology’s approach to the Sacred Scripture should be the kind which is holistic. This holistic
approach consists of: an awareness of the levels of meaning, i.e., historical (a historical exegesis is
concerned with what the word of God meant to the addressees in the past) and theological (a theological
exegesis considers what the word of God means to the people of today); and a consideration not only of
one book, or one writer, or one text in order to make a generalization but of the whole biblical theme and
message.
The document Interpretation of the Bible in the Church, issued in 1993 by the Pontifical Biblical
Commission, speaks of the senses of the Sacred Scripture that have to be taken into consideration in the
interpretation of biblical texts, namely, the literal sense, the spiritual sense, and the fuller sense. The literal
sense is the precise meaning of texts which has been expressed directly by the inspired human authors.
But since it is the fruit of divine inspiration, this sense is also intended by God as principal author. One
arrives at this sense by means of careful analysis of the text, within the literary and the historical contexts.
The spiritual sense is the meaning expressed by the biblical text when read, under the influence of the
Holy Spirit, in the context of the paschal mystery of Christ and of the new life which flows from it. The
spiritual sense presupposes the literal sense. The spiritual sense results from setting the text in relation
to the real facts which are not foreign to it: the paschal event which is the summit of the divine
intervention of the history in Israel with all its inexhaustible richness. The fuller sense (sensus plenior) is
defined as the deeper meaning of the text, intended by God but not clearly expressed by the human
author. Its existence in the biblical text comes to be known when one studies the text in the light of other
biblical texts which utilize it or in its relationship with the internal development of revelation.
Jared Wicks, SJ, a contemporary theologian, in his book entitled Introduction to Theological Method
writes:
...the two main efforts that the theologian should put into practice in dealing with the canonical
and inspired Scriptures...are (1) retrieving the distinctive meaning of particular texts in their original
context of communication between biblical authors and their initial hearers or readers, and (2) pursuing
the potential fecundity of texts to express a developed meaning in further context, such as the whole
Bible or the life of the church, that differ from the original setting of individual biblical documents.
(More will be discussed in the Introduction to Sacred Scriptures.)
B. Sacred Tradition
In the pre-theological sense, tradition is the sum of all the processes whereby insights and skills
that have been acquired and institutions that have been established are handed down from generation
to generation; it is the sum of all that has been thus handed down. Christian Tradition can be grasped
theologically as the ongoing transmission of the word of God in the Holy Spirit through the service of the
Church for the salvation of all humanity. The Church is able to communicate to the believers the truth due
to the enduring presence of Christ (Mt 2:20) and the lasting support of the Holy Spirit (Jn 14:16; 16:13)
which promise indestructibility and indefectibility, preserving the Church as “the pillar and bulwark of
truth” (1Tim 3:15). There is in the Church the sensus fidei or the supernatural sense which characterizes
the People of God as a whole. It is aroused and sustained by the Holy Spirit in order to accept not the
word of men but the very word of God, to cling without fail to the faith once delivered to the saints, to
penetrate it more deeply, and to apply it thoroughly to life (cf. LG 12). There is also in the Church the
instinctive sensitivity in matters of faith exercised by the whole body believers (LG 12, DV 8), which
appreciation and discernment of Revelation are guided by the Holy Spirit. This is otherwise called sensus
fidelium.
Rahner and Vorgrimler distinguish tradition in the strict sense from tradition in the broader sense.
The second may be traditional but, unlike the first, it is not claiming direct authority from God who reveals
himself and always makes himself heard through the Church. O’Collins gives a clearer distinction between
Tradition (Traditum) and traditions (tradita) but at the same time points out their relationship. Tradition
(Traditum) is the whole Gospel: the truth about and the saving reality of Jesus Christ. It is found in Church
and makes the Church’s entire existence at the levels of teaching, life and worship. One generation
transmits this Tradition to another generation, i.e., all its Scriptures, doctrines, liturgical practices, ethical
norms and ideals, actual patterns of behavior, and even methods of organization containing and
expressing the truth about and the saving reality of Jesus Christ. Tradition is specifically contained in the
Church’s apostolic and post-apostolic teachings (that which is found in the life of the Fathers of the
Church, their life-witnesses and even in the liturgy). Traditions (tradita) are customary ways of expressing
and doing matters related to faith. They run all the way from the preservation of relics, the practice of
indulgences, the way Masses are said, the methods of appointing ministers, etc. The Catechism of the
Catholic Church (no. 83) speaks of the so-called ecclesial traditions (as different from the Apostolic
Tradition). These are particular forms, adapted to different places and times, in which the great Tradition
is expressed. In the light of Tradition, these traditions can be retained, modified or even abandoned under
the guidance of the Church’s Magisterium. Tradition must never be betrayed, but traditions may undergo
changes.
From the anthropological point of view, our relationship with tradition is contradictory. On the
one hand, the authority and the value of tradition are, in principle, disputed. Many traditional views and
behavioral patterns have been overtaken by scientific-technical and social progress and have become
outdated. There is the call for an autonomous self-grounding of humanity through reason. Man has to be
emancipated from all prejudices and ideologies. On the other hand, there is the growing realization that
tradition is indispensable to the individual and society. In the meantime, we recognize that a total loss of
tradition endangers freedom and human values. There is a need to return to tradition! But a mere
restoration and conservation of particular traditions is neither possible nor desirable. What is possible
today, and required, is a critical relationship with tradition that distinguishes between the valuable and
the nonvaluable traditions and that which appropriates the valuable traditions in a freely self-determining
way.
Christian tradition is subject to the above-mentioned anthropological conditions and laws. What
is needed is a critical relationship to Christian tradition. Thus, theologians, says Jared Wicks in his
Introduction to Theological Method, do not simply provide traditional lore taken from what has been
stored up. Theology is also like a work of a prospector in his search for precious ore. Theologians need to
discern and evaluate tradition. Theology should try to separate the chaff to be burned from the wheat
that can nourish believers of today and tomorrow. Tradition, after all, is not simply a body of truth the
past possessed and now communicated to us. It is life transmitted which requires constant sifting by
discernment and evaluation. In concrete, theologians have to test the present day teaching and the living
of the faith lest these become enshrined in form that owe too much to an era now passing.
C. Magisterium
The term magisterium comes from the Latin word. In its classical Latin beginnings, magisterium
meant the role and authority of one who was a “master.”
 In the Middle Ages, magisterium had come to mean the role and authority of the teacher. The
traditional symbol of teaching authority was the chair. Thomas Aquinas would speak of two kinds of
magisteria: that of the pastoral chair of the bishop and the professorial chair of the university theologians.
Although in the Catholic usage, in the widest sense, the term would still refer the whole people of God
who by baptism share in Christ’s teaching function, in the narrower sense, it meant a particular group of
teachers in the Church whose authority is grounded on their office (as in the case of bishops and popes)
and/or on their competence (as in the case of theologians)
In the Modern Catholic usage, however, magisterium has come to be associated almost
exclusively with the teaching role and authority of the members of the hierarchy, specifically, the pope
and the bishops. Thus, in the strictest sense, the term magisterium now applies to the teaching authority
of Popes and bishops. This is the Magisterium at the source of theology.
It should be known that Popes and bishops have been considered as the successors of the
Apostles. Being so, they have the responsibility and authority to teach the members of the Church. It can
be recalled that the Apostles received from Christ the mandate to teach in his name. In fulfilling this
mandate, the apostles would be authorized to speak in the name of Christ. But the Apostles also shared
the mandate they received from Christ to others whom they enlisted in pastoral ministry. The principle of
succession in this mandate was already operative during the period of the writing of the New Testament.
By the end of the second century each church was led by a single bishop, assisted by presbyters and
deacons. Bishops were recognized as the legitimate successors of the apostles. The second and third
century church recognized in them the rightful successors of the apostles the authority to teach.
Vat II, Dei Verbum 10, speaks of Magisterium in the following words:
The task of authentically interpreting the word of God, whether written or handed on, has been
entrusted exclusively to the living Magisterium of the Church, whose authority is exercised in the name
of Jesus Christ. This Magisterium is not above the word of God, but serves it, teaching only what has been
handed on, listening to it devoutly, guarding it scrupulously, and explaining it faithfully, by divine
commission and with the help of the Holy Spirit; it draws from this one deposit of faith everything that it
presents for belief as divinely revealed.
One can speak of the extraordinary and the ordinary exercise of the teaching authority. The extraordinary
exercise is the pronouncement of a “solemn judgment” either by a pope ex cathedra defining a dogma of
faith or an ecumenical council defining a dogma of faith. This act of definition commits the Church to
holding and teaching this point on the dogma irrevocably, calling from all the faithful an absolute assent.
The ordinary exercise of the Magisterium can be universal or non-universal. A universal ordinary
Magisterium is had when the Pope and the College of Bishops, though dispersed, agree and define a
dogma. A universal ordinary Magisterium is also had when the Pope and the bishops are either in a council
but not invoking extraordinary teaching authority (no dogma as result) or dispersed and not agreeing on
a dogma . It is a non-universal ordinary Magisterium when the Pope alone (through encyclical, bull,
apostolic letter, papal brief, papal instruction, apostolic constitution and apostolic exhortation), or a
Synod of Bishops, or a Conference of Bishops, or individual bishops do teach but not invoking
extraordinary authority, hence, no dogmas being defined.
Theologians, in relation to the Magisterium, are listeners and mediators. As believers they are
called to render to the Magisterium and to magisterial pronouncements obsequium religiosum of the
mind and the will (Lumen Gentium 25). The term obsequium religiosum was translated by Abbot and
Flannery as “religious submission” but others translated it as “respect”. In view of this lack of agreement
as to the proper translation of this Latin term, it would seem wise to give neither too strong a meaning to
“submission” nor too weak a meaning to “respect.” One might use “submission” when speaking of the
response due to the supreme teaching authority of the Pope and the whole episcopal college, and
“respect” as response to the teaching authority of an individual bishop, at least when it is not evident that
he is proposing what is already the common teaching of the whole episcopate.
However one translates obsequium religiosum, it is always in reference to the motive that
Catholics have in their relationship with the teaching office of the Church, namely, their recognition that
the Pope and the College of Bishops have authority from Christ to teach matters of faith and morals in his
name. The phrase “of will and of mind” means that the Catholics are called upon to be willing to accept
the teaching and make it their own. This is an assent on the part of the Catholics to what has been taught
by the Magisterium. Rejection of a dogma, however sincere or well-intentioned, places one outside the
Catholic Church and technically makes one a heretic.
Dissent against a non-dogmatic teaching is a possibility. Standard manuals of Catholic theology
take into account of the possibility that a no definitive teaching does not always result in actual interior
assent. Interior non-assent can be subjectively and even objectively justified, as for instance when despite
sincere efforts to give a sincere assent, reasons opposing the particular point of doctrine remain so
convincing to one’s mind that he really is unable to give an honest interior assent of the mind. One may
even withhold external assent if sufficient doubt remains like in the case when a teaching does not seem
to make sense, when it seems to conflict with other clearly established truths of faith, when it conflicts
with one’s own Christian experience and when it generates dissent from other members of the Church
who merit respect by reason of their scholarly competence, pastoral experience, or personal integrity and
prudence.
A theologian has the responsibility to subject doctrinal pronouncement to critical scrutiny. If he
concludes that a particular teaching is in error or at least significantly defective, he may not only withhold
internal or external assent. He has even the right and duty to express external dissent in the public forum:
first, among his professional peers to test this original reaction, and then to the wider audience whose
Christian lives maybe directly affected by the teaching. Public disagreement with official teachings maybe
inevitable. The challenge is to formulate and express that disagreement according to objective and
recognizable criteria and in a pastorally sensitive way.
The “listening” to the Magisterium by a theologian should happen not only before but also after
his theological endeavours. A theologian must have that mental attitude of disposing himself to the
teaching of the Magisterium. The Church, being the guardian of faith of the Church, has the right to check
theology. This role of the hierarchical doctrinal office to pass definitive judgment on the work of theology,
in accordance with supreme criterion (the word of God), cannot in principle be regarded as illegitimate
interventions or encroachments by an extra disciplinary authority. Since theology has the task to articulate
the Church’s faith, it is also the concern of the Church to pass judgment on the success of this effort.
Theologians are also mediators. As mediators, theologians move in two ways: from the
Magisterium to the faithful, and from the faithful to the Magisterium. They consider the pronouncements
of the pastoral Magisterium as recent contemporary testimonies to God’s gift of saving truth. After having
considered them, i.e. methodically and systematically reflecting on them, they interpret, translate and
teach them to the people by way of contemporary thought forms, rendering these teachings more
intelligible to people of varying cultures and levels of interpretation. Theologians also integrate the
doctrines and admonitions of the Magisterium into a broader synthesis and help the people of God
understand the teachings better. But it should not be forgotten that theologians have also to move from
the people to the Magisterium, bringing the faith, culture and questionings of the people to the attention
of the hierarchy. Theologians are to provide the help which the Magisterium needs in order to fulfill its
mission as light and norm for the Church. As Paul VI would put it:
Without the help of sacred theology the Magisterium could no
doubt protect and teach the faith: but it could hardly achieve that full and
profound knowledge which it needs in order to perform its function in a full
satisfactory way.
D. Signs of the Times (contemporary religious experience)
It is an ancient expression now recovered. It occurred for the first time in Matthew 16:2-3 (par. Lk 12:54-
56). Now, we owe the rediscovery of the value and significance of this category for the life of the Church
and theological thought to the prophetic activity of John XXIII. The original meaning of the verse in
Matthew was adopted by this Pontiff to encourage Christians to take note of the changes in the
contemporary world and thus be able to once again proclaim Christ’s Gospel in the terms people can
understand.
Signs of the times are historical events/experiences which create a universal consensus, by which the
believer is confirmed in observing God’s changeless, dramatic activity in history and the nonbeliever is
guided to make ever truer, more consistent and fundamental choices tending to the general promotion
of human values.
Signs of the times are events or experiences which constitute a basic stage in the history of all. They must
display the characteristic of universality. Everywhere their meaning must be accepted in their most
genuine sense. The signs of the times are thus required to be the signs of the gradual coming together of
the various human components which, leaving aside individual interests, tend toward the good of human
race. Hence, signs of the times are for believers and nonbelievers. Believers are called to interpret the
signs of the times in the light of the word of God, and to see in them the creator’s presence in a special
way. By virtue of faith, believers will be led to identify each sign with the diverse manifestations of God
revealed in Christ. For them, these signs are specifically for the glorification of Christ, the building up of
the Church and the summing up of all in Christ. For nonbelievers, the signs of the times can express the
tensions and the aspirations of human beings to a more human conditions of life. Signs of the times train
nonbelievers to that consistent commitment, so that the unique truth about human beings and the
creation can at least see the fullness of light. In concrete, these signs of the times are those that promote
human dignity and justice, i.e., those favouring the recognition of anything that concerns the issue of
freedom and improvement of the lot of individual, and the minimal and indispensable point of love,
enabling to live a decent human life. There is, of course, the possibility that acting in company with
believers, nonbelievers may be prompted to a further demand and this can lead to questions about God
and conversion to Christianity.
Theologians identify, read, interpret and give judgment on the signs of the times. In the
first place, there is the theological principle that the qualified interpreter of the signs of the times
has to be the believing community (Gaudium et Spes, 11). In the second place, the ordained
ministers and theologians are particularly referred to as interpreters of the signs of the times by
virtue of their ministry and competence (Gaudium et Spes, 44)
Source: Bishop Ronald "Bong" I. Lunas D.D prepared Reading Material

b. Action/Application
Genealogy (from Greek: γενεαλογία genealogia "the making of a pedigree")[2] is the study
of families, family history, and the tracing of their lineages. https://bit.ly/3p91KIc

Create a Genealogy beginning from the parents of your grandparents just as what is presented
in the sample picture below. You can use another format to present your genealogy. Provide pictures
if available. Make it as creative as possible. You can also search for some samples in the internet. You
may use another document for this activity.

1. Recall one experience that you remember upon doing this activity? How
was your experience in doing the activity? Share your experience.

IV. Assessment/Reflection

Journal Writing:
Write a reflection on your learnings, realizations and emotions that you experience
upon doing the activity. Do not hesitate to share your experiences.

V. Feedback
Sharing will be done during video conferences to process the activity.

VI. Additional Resources

https://bit.ly/2IdfJvB HISTORICAL FOUNDATIONS OF CHRISTIANITY
https://bit.ly/3k5xo5n Foundational Theology