The Church Hence
Vatican II: Charting the
Future
Topic no. 3 – Theology 3
 Think of a news/issue involving/regarding the Church today.
 What is it all about? How do you feel about it?
 Recalling the Gospel values and the Tradition of the Church, is it
doing a suitable reflection of how she lives the Gospel of Jesus in
today’s world? Do you agree or not with the stand of the Church?
 Are the actions/movements of the Church appropriate in the setting
in the situation it addresses? What strengths/weaknesses do you
see in it?
 Looking at the way the Church responds, is it doing its best to be a
Church that is “open to the world”?
NEWS: HOW is the Church
Today?
 Rahner: “Vatican II was the Catholic Church’s first official assembly as a world
church. The council initiated a shift that has occurred only once before: when the
church transitioned from the world of Jewish Christianity to take its place in the
larger Mediterranean world.”
There are three epochs in the life of the church:
1.The first and shortest period of church history was that of Jewish
Christianity, a time during which the death and resurrection of Jesus of
Nazareth was proclaimed in Israel and to its people.
2.The church’s second great epoch was initiated by the Council of Jerusalem
when they eliminated circumcision for Gentile Christians, thereby giving
birth to a Christianity that began to grow in the soil of Greco-Roman
civilization.
Consider for a moment the many other endings that also took place when
converts were no longer required to practice circumcision: the Jewish
Sabbath was abolished, new canonical writings were accepted, the church’s
center moved from Jerusalem to Rome and modifications were made in moral
doctrine. These developments represent a decisive break (caesura) with the
past, a new beginning for Christianity with Paul at the forefront of change.
The winds of change: Vatican II
 The caesura (break) that leads to our (third) age: The Second
Vatican Council (Vatican II)
Convoked by John XXIII in 1959, and closed Vatican I (which was
never formally closed by Pius IX) in 1960
Inaugurated by John XXIII in 1962 and ended in by Paul VI in
1965 (as the former pope died in 1963)
Purpose: spiritual renewal of the church and reconsideration of
the position of the church in the modern world.
Led to many innovations in the practice of the life of the Church
using the rediscoveries in line with the advances of study in its
traditions (liturgy, scriptures and other forms of traditions), and
strengthened the drive of the Church in terms of the pastoral and
internal life and the missionary activity and impetus of the
Church in relation to the world and its diverse faiths, traditions
and cultures
The winds of change: Vatican II
 Important observations in Vatican II:
The diversity of national and cultural origins among the attendees
from all over the world from the delegates to the observers (Rahner = a
world Church)
Invitation was extended to Protestant and Orthodox Eastern churches
to send observers; the meetings were attended by representatives
from many of those churches.
 The purpose of the Council was concretized with the following focus
which would be its achievements:
A call for a thorough on-going reform of the church’s worship
(liturgical movement)
A return to the rich biblical springs of the church’s central message
(biblical and patristics’ movement) - ressourcement
A call to urge the people for greater biblical knowledge and awareness
Adopting and adapting an ecumenically sensitive notion of tradition
(ecumenical movement)
The winds of change: Vatican II
Rahner: “a shift began to emerge” (13 years hence):
From a Euro-centric Church to a “World” Church
(demography)
From empire-building and authoritarianism to dialogue
and mission (methodology and activity)
From exclusivity to gradual inclusivity in Christ (ministry
in the Church; eg. collegiality, inculturation, reappropriation of the Gospel message, CST)
From uniformity to unity in diversity (liturgy and
ministry)
From flight from the world to mission in the world
(spirituality and a turn to “the signs of the times”)
The winds of change: Vatican II
 The following became the emerging principles and trends of the council:
 Collegiality – an explosive issue which became the tone of the council. It defined for
years to come the relationship of the Pope and/with the bishops
 Aggiornamento & Ressourcement – a return and appreciation to the sources and its
use the re-appropriation and updating of Church life particularly in the following areas:
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Sysytematic Theology
Biblical studies, interpretation and theology
Liturgical life and worship (theology)
Moral Theology
Solidarity with other denominations and religions
 Ecclesiological identity and nature – Who and what is the Church in the modern world
 Re-assessment of the pastoral ministries in the Church
 The relationships of Church and the world:
 Ecumenism – the defining of our relationship with our non-Catholic fellows especially in
understanding Christian life
 Inter-religious Dialogue – the assessment and concrete steps to build bridges with nonChristian communities
 Religious liberty and freedom especially in the role of the Church with its relationship with the
State
 Missionary activity – how do we define and understand the mission of the Church in
the modern world
Trends emerging from Vatican II
 This is seen clearly in the 16 documents of Vatican II:
 Four constitutions:
1.LUMEN GENTIUM (The Dogmatic Constitution of the Church)
2.GAUDIUM ET SPES (The Pastoral Constitution of the Church in the
Modern World)
3.SACROSANCTUM CONCILIUM (The Constitution on the Sacred
Liturgy)
4.DEI VERBUM (The Dogmatic Constitution on Divine Revelation)
 Three Declarations:
1.DIGNITATIS HUMANAE (On Religious Liberty/Freedom)
2.NOSTRA AETATE (On Relations with Non-Christian Religions)
3.GRAVISSIMUM EDUCATIONIS (On Christian Education)
Documents of Vatican II
 Nine Decrees:
1.AD GENTES (On the Missionary Activity of the Church)
2.PRESBYTERORUM ORDINIS (On the Ministry and Life of Priests)
3.APOSTOLICAM ACTUOSITATEM (On the Apostolate of the Laity)
4.OPTATAM TOTIUS (On the Training of the Priestly Ministry)
5.PERFECTAE CARITATIS (On the Adaptation and Renewal of
Religious Life)
6.CHRISTUS DOMINUS (Concerning the Pastoral Office of Bishops
in the Church)
7.UNITATIS REDINTEGRATIO (On Ecumenism)
8.ORIENTALIUM ECCLESIARUM (On the Catholic Churches of the
Eastern Rite)
9.INTER MIRIFICA (On the Media of Social Communications)
Documents of Vatican II
 Vatican II produced important theological insights about the Church in its
continued existence as community of disciples as expressed by two
important documents:
1. The Dogmatic Constitution of the Church (Lumen Gentium) – focused
on identifying the nature of the Church from its beginnings until now
using the two-fold sources of the Judaeo-Christian Tradition (Sacred
Scriptures and Sacred Tradition)
2. The Pastoral Constitution of the Church in the Modern World (Gaudium
et Spes) – focused on the challenges of the Church as it seeks to go
back to its activity of the proclamation of the Word but doing it with and
within the context of the world as it reads “the signs of the times” and
in dialogue with other cultures and traditions
 The anchor of these “missionary activity” as part of her nature and
identity: the Trinitarian dimension, the source of her existence, and the
divine mystery that escapes her definition. (Ecclesiam Suam, Paul VI)
The Church in Vatican II: Visions
and Images
 From these two important documents in Vatican II, we can look at these
particular visions the Church sees upon itself as it came in touch with both
Tradition and Experience:
1. The Dogmatic Constitution of the Church (Lumen Gentium) – the
Church is a big ship equipped with powerful lights moving and sailing
through the ocean of time, not to pull other boats anymore (as seen in
the past), but to give them direction as to where they should go (like a
“leaven” that facilitates the transformation of the world, and not to
rescue as if they have lost their way) – seen in the 1st 5 images of the
Church
2. The Pastoral Constitution of the Church in the Modern World (Gaudium
et Spes) – the Church is a community of the “end-time” (Eschaton –
hence an eschatological community) fulfilling and concretizing the
vision of the Kingdom of God in the “here-and-now”. The Church is the
“already of the not yet” who builds other Christian (and even nonChristian) communities as it is her ultimate mission to be a “light for
the people”, and to give “joy and hope” for them – seen in the image of
the Church as Servant
The Church in Vatican II: Visions and Images
From its understanding of itself, we see emerging
images of the Church for the world today as defined
by Vatican II:
1.The Church as the New People of God
2.The Church as the Body of Christ
3.The Church as the Temple of the Holy Spirit
4.The Church as an Institution
5.The Church as Mystery-Sacrament-Communion
6.The Church as Servant
The Church in Vatican II: Visions and IMAGES
 Origins: In taking the Jewish idea of Israel as the people of God, St.
Paul sees the followers of Christ (the emerging Christian community at
that time) as the “new people” but profoundly linked with the Old
(Jewish) Testament. (Rom. 9-11)
 “You are my people, and I am your God.” (Deut. 6:6) – the covenant
God made with the Israelites now finds its fulfillment of the Paschal
Mystery of the Christ as Christ sheds his blood for redemption of
humankind (high Christology or confession of faith in Christ Jesus).
 Hence the ancient word qahal (a people God has called unto himself –
“The grace of God and Father of our Lord Jesus Christ who called us
unto himself”) applies here.
The Church as the People of God
 CCC 782 – explaining the characteristics of the People of God in the Church:
1. People of God – hence God calls us as His own just like Israel (which never lost
its election), but now being so in the Spirit and communion with Christ Jesus, His
Son
2. By virtue of baptism – not by physical birth is one born again, but being born
anew “by water and Spirit” in Christ who is the Head of the Church. We become a
messianic people by virtue of this (common priesthood and call to discipleship)
3. The status of this people lies in its dignity and freedom as sons and daughters of
God in whose hearts God’s Spirit dwells as His temple (the common basis of
prophetic action -- CST)
4. The law is the Law of the Spirit: Christ’s commandment of love of God and
neighbor (ethical living as a response to the Gospel)
5. Mission: (1) salt and light, leaven in other words transforming the world by living
its call to be a prophetic, priestly and kingly people; (2) on a continued
pilgrimage in the world and in history until the fullness of the Kingdom of God
6. Its destiny: the eschatological community that would bring forth the Kingdom
(Reign) of God (in the future) as it is “already here, but not yet”
The Church as the People of God
 Origins: An ancient biblical image that compliments the image of the Church
as the New People in that it gives emphasis to the corporate personality of
the Church (St. Paul – 1 Cor. 12 and given emphasis in Col. 1:18) in that in all
the Church does in ministry and in mission, it is done in the direction, vision
and Spirit of the Lord Jesus who is its Head, and in which the Church is in
communion with
 Holy Communion – the outward sign that expresses Christ is in
communion with all the faithful (Body of Christ = Amen)
 Given emphasis in LG 7 – “By communicating His Spirit, Christ made His
brothers, called together from all nations, mystically the components of His
own Body…The Head of this Body is Christ. He is the image of the invisible
God and in Him all things came into being…All the members ought to be
molded in the likeness of Him, until Christ be formed in them. For this reason
we, who have been made to conform with Him, who have died with Him and
risen with Him, are taken up into the mysteries of His life, until we will reign
together with Him…He fills the Church, which is His body and His fullness,
with His divine gifts so that it may expand and reach all the fullness of God.”
The Church as the Body of Christ
 CFC 1385-86 – further explains the Church as the Mystical Body of
Christ:
 “Mystical” to be understood in the light of God’s plan – seen in the
eyes of faith
 Therefore in faith, we understand Christ’s body in the following
ways:
1.The physical body of the historical assumed at the Incarnation
2.The Eucharistic body in which the sacramental presence of the
Risen Christ in his saving sacrifice; and
3.The Mystical Body, the Church the faithful united to Christ as their
head and vivified (given life and power) by the Spirit.
 CFC 1387 – This unity, however is not understood as uniformity, but a
unity respecting diversity. Therefore, all can proclaim God’s Reign in
lieu of their giftedness, but working collectively as one (unity in
diversity).
The Church As the body of christ
 Origins: An image born from the idea in the New Testament having its roots in the Pentecost
event:
 Acts 2: 1-13 – the outpouring of the Spirit (Luke-Acts Tradition of the Pentecost) as
empowering the community of disciples who were until that time, still hiding in retreat as they
were making sense of the death of Jesus. It liberated them from their faith and doubt as they
continued the work of the Lord Jesus.
 The Holy Spirit as the Dominum et Vivificantem (the Lord and Giver of Life – Nicene Creed):
1. 1 Cor. 3:16-17 – “Do you not know that you are the temple of God, and that the Spirit of
God dwells in you? If anyone destroys God’s temple, God will destroy that person; for the
temple of God, which you are, is holy.” – speaking collectively of the Church’s holiness is
a collective coming from each member in whose body the Spirit dwells.
2. John Zizoulas – “Christ institutes the Church, and the Holy Spirit constitutes it.” – as
Christ laid the foundations of the Church, the Holy Spirit is present in the Church as it
empowers each one and directs them in its mission and activity.
3. Gennadios Limouris – Aside from the earlier ideas brought about by the understanding of
the Church as the Body of Christ, he also expresses that this unity allows to enter into a
greater intimacy which we cannot express in words, but allows us to understand through
the Holy Spirit.
 CCC 797: “What the soul is to the human body, the Holy Spirit is to the Body of Christ, which
is the Church."
The Church As the temple of the Holy Spirit
 CFC 1389 offers a practical analogy – “The Filipino value of close family unity and ties
should help Catholic Filipinos to appreciate the Church as the Body of Christ. “Body of
Christ” actually stresses first, the living unity of all the faithful among themselves
through their union with Christ. Second, under Christ the Head, the organic
relationships between the members through the grace and charisms of the Spirit. Third,
the Church as Spouse of Christ. All three aspects are actualized through Baptism and
the Eucharist. “The body is one and has many members, but all the members, many
though they are, are one body; and so it is with Christ. It was in one Spirit that all of us .
. . were baptized into one body” (1 Cor 12:12-13). Moreover, “by really sharing in the
body of the Lord in the breaking of the eucharistic bread, we are taken up into
communion with him and with one another”.
 As the Church is imbued by the Holy Spirit making Him dwell in us, it forbids us from
withdrawal from the world. The call is to go out as it is sent into the world to proclaim
and witness God’s Reign. It is not an empowerment for the individual, but for the
community called to mission.
“The work of the Spirit is to make us aware of our solidarity with the world.” [Edward
Schweizer]
The Church as the Temple of the Holy Spirit
 Origins: It is rooted from the definition of Vatican I on the Church as a hierarchical society, and
makes an exposition on how the Church is structured and governed from within. This was the
“unfinished business” that some of the Council Fathers wanted to complete as Vatican I was not
finished, albeit without the anathemas as explicitly advised by Pope John XXIII.
 Some salient points:
 The Pope, regarded as the Successor of Peter, and together with the bishops, govern the Church.
(Apostolic succession – LG 18)
 The Pope has full, supreme and universal power over the Church, and this is why can formulate
definitions that irreformable. (Infallibility and indefectibility of teaching in faith and morals – LG
22 and 25)
 The bishops are in communion with the Pope and with its people, hence creating a communion of
local Churches. (Universality through communion – LG 23). From this statement would form the
idea of synodality, where matters of faith and morals are discussed in synods.
 The bishops should form a college where they would practice co-responsibility. (Collegiality – LG
19, 22 and 23) It is in this that later on local episcopal conferences are empowered (eg. CBCP,
USCCB). This would also pave the way for regional conferences and federations of bishops to be
formed (eg. FABC, CELAM, CCEE).
 It was evident that compromises had to be made between the two sides that comprised the Council
Fathers of Vatican II. In fact, this was the evidence that in Vatican II, doctrine was never set to be
changed, but it did provide a sort of direction for the Church if it was to maintain its governance in
the future. Nevertheless, despite the retention of classic ideas of the institutional Church, checks
and balances were made with the re-introduction of collegiality and synodality.
The Church as Institution
 Origins: These are ancient ideas coming from both the Apostolic and the Church Fathers. It tells of
the origin of the Church, her being the visible sign of God’s love in the world from then until now.
 Mysterion (μυστήριον) – something that is hidden; in the context of the Church, she is the reality
and the sign “imbued with the hidden presence of God”
 Sacramentum – a “sacred oath” done by the Roman soldiers towards the Emperor; the Church
Fathers (particularly Tertullian) began to use this Latin word as a translation of the Greek
mysterion in relation to how God reveals himself in the life of the faithful through the rites of
Christian initiation.
 Communio – the Latin translation of koinonia [κοινωνία] denoting the expressed oneness of the
Christian in their practice of the love of God (vertical dimension) and love of neighbor (horizontal
dimension)
 Given this emphasis, we see 3 different images that are interrelated in the idea of the Church as the
visible sign of the invisible God in this world:
 Mystery – the reality that God who is not seen has chosen an agent to be the sign of Triune
God’s effective sign of salvation (CCC 797). This is explained further in CFC 1364:
1. By her origin – the Church proceeded from the saving plan of the Father, the redemptive
mission of the Son, and the sanctifying work of the Spirit;
2. By her structure – the communion of the Triune God is to be seen in the Church as a
community, a communion of believers drawn together by Christ by the power of the Holy
Spirit;
3. By her mission – originating from the Son to proclaim the grace and love of the Father for all,
and is shared by the Church as it is empowered by the Holy Spirit to proclaim God’s Word;
and
4. By her destiny – the full realization of the God’s Reign in this world.
The Church As MYSTERY-sacrament-communion
 Sacrament – Vatican II expounded the idea of this image into the following:
1. Jesus is the Primordial Sacrament, the authentic sign of the Father (Col. 1:15). In his humanity, we
discover the true nature of the divine God who is a Father (Abba), loving and merciful.
2. After Christ went back to the Father, the Church was empowered by the Spirit to continue the
work of the Son. Hence, we become the Basic Sacrament of the Triune God as we strive to be the
authentic sign of God towards the fulfillment of God’s Reign.
3. From the mandate of her mission flows God’s continued work of salvation and sanctification of
the world. In this, we see the purpose of the Seven Sacraments (Baptism, Confirmation, Eucharist
[Initiation]; Reconciliation and Anointing of the Sick and the Dying [Healing and Forgiveness]; and
Marriage and Holy Orders [Service and Mission]).
4. In all of what is mentioned, the Church becomes a sign in the world in the following aspects (CFC
1368-69):
a. It unites inseparable the visible from the invisible, meaning while the Church is a human
community, it source and destiny is divine: the invisible God who calls to Himself
b. It relates the Church to other Christian communities in that Christ is the sign of salvation and
how this extends beyond the institutional Church. While we believe that this is so, we so more
the meaning of our purpose towards mission: we proclaim Christ by being light to the world
and salt to the earth, and hopefully draw all peoples in full communion with the Triune God.
c. It unites the Church together as one community in the sacraments particularly the Eucharist.
Just as the Eucharist sacramentally makes present Christ to the worshipping community, so
we also that the Church is the sign of the Risen Christ in His Spirit.
5. Challenge: “The first means of evangelization is the witness of an authentically Christian life.“
Pope Paul VI, Evangelii Nuntiandi, 1975
The Church As MYSTERY-sacrament-communion
 Communion – from the community the community of the Triune God, we are called
to communion reflecting the loving communion of the Triune God.
The product of the union between God and humanity and should be seen in the
life of faith in the Church
1. Rather than monarchical, the governance of the Church is collegial (the Pope
with the bishops)
2. From a central base, we now strive for a communion of local Churches (From
the universal to the regional then to the local and the base Churches)
The vertical and horizontal dimension (love of God and love and neighbor) –
ethical principle of the missionary activity of the Church
As a visible sign of communion, the Church is One in the communion of the
faithful in the following:
1. In the teaching of the Apostles;
2. In the sacraments; and
3. In the collegiality of the hierarchy.
The Church As MYSTERY-sacrament-communion
 Origins: Presented by Gaudium et Spes, it sets forth the underlying culture
and attitude the Church has to adopt in doing its missionary work in different
contexts, cultures and traditions.
This gives meaning and link to different images presented by Lumen
Gentium as it defines the Church in her relationship with the modern
world.
Locus of mission and activity: The world as this is also the locus where
God is at work.
It cannot impose its vision, but must share it in the following ways (GS 4):
1. Enter into dialogue with the world
2. Read “the signs of the times”
3. Show its willingness to serve the world, which is also encompassed by
God’s grace, and is also in search of the values of the Kingdom, such
as peace, community and solidarity among others.
The Church As Servant
The Church is not just a teacher, but also a learner in the world as she is
helped by it in preparing to proclaim the Gospel to it. Therefore, the right
attitude between her and the world is one of “mutual exchange and
assistance” (GS 40). These can be achieved in the following ways:
1. The Church should be a servant not only to the faithful, but to all peoples.
2. The Church should be a community of dialogue as she opens herself to
the world seeking constant dialogue in ”mutual exchange and
assistance”.
3. The Church should learn to adjust and adapt constantly to the rapid
changes of the world yet seeking the authentic practice and the principle
of the Gospel values as it re-appropriates it s message in the light of the
changes.
4. The Church should be future-oriented, and must realize that she is not
the center of history. Rather, she is on a pilgrimage with other people of
goodwill towards the fullness of God’s Reign.
The Church as Servant
 Origins: In an effort to revitalize the local Church in the Philippines, and seeking to address its local
Churches in the light of many historical context since Vatican II (30 years hence – 1992) and Martial Law
which led to the People Power Revolution, the bishops together with the other sectors within the Church,
held a Plenary Council, the second of its kind (the first one being in 1953 – PCP I) to determine the direction
of the Church in the Philippines.
Preparations began in 1988 in the 56th Plenary Assembly of the CBCP with the late Arch. Leonardo
Legazpi, OP as its President at that time. The sessions started in 1991 from January 20 and ended on
February 17.
The vision of PCP II: Our vision of the Church as communion, participation and mission, about the
Church as priestly, prophetic and kingly people, and a Church of the poor, that is a renewed Church, is
today finding expression in one ecclesial movement, that is the movement to foster Basic Ecclesial
Communities. They are small communities of Christians, usually of families, who gather around the
Word of God and the Eucharist. These communities are united to their pastors but are ministered to
regularly by lay leaders. The members know each other by name and share not only the Word of God
and the Eucharist but also their concerns both material and spiritual. They have a strong sense of
belongingness and of responsibility for one another. (PCP 137-38)
Inspiring idea: The Basic Ecclesial Communities (BEC’s) – “Usually emerging at the grassroots among
poor farmers and workers, Basic Ecclesial Communities consciously strive to integrate their faith and
their daily life. They are guided and encouraged by regular catechesis. Poverty and their faith urge their
members towards solidarity with one another, action for justice, and towards a vibrant celebration of life
in the liturgy.” (PCP 139)
Goal: “Basic Ecclesial Communities under various names and forms – BCCs, small Christian
communities, covenant communities – must be vigorously promoted for the full living of the Christian
vocation in both urban and rural areas.” (PCP II atrticle 109)
 An example of a Church that comes from the grassroots where the laity are empowered, and where a
listening Church becomes the model.
EXCURSUS: The Church of PCP II
 National Pastoral Consultations for Church Renewal (NPCCR-2002) – evaluated the accomplishments, gains
and further work of PCP as illustrated in Nine (9) Pastoral Priorities:
1. Integral Faith Formation. At the heart of pastoral renewal is faith formation. There must be an integral
faith to fulfill our vocation and mission. It has to be a faith that does justice and liberates. It has to be a
discerning faith that sees the action of God in our lives and in our communities.
2. Empowerment of the Laity toward Social Transformation. The exercise of the God-given gifts and
charisms of lay people must be promoted and supported. Lay people must take the lead in social
transformation. In particular, Consultations with women on their experiences in different life situations
and explorations for new possible roles of women in Church and society are to be done.
3. Active Presence and Participation of the Poor in the Church. If we are to become a Church of the poor,
we must be evangelically poor. We must learn from the poor and seek to liberate ourselves from values,
behavior and lifestyles that discriminate against the poor. As poor among the poor, struggling with them
toward integral liberation, we shall live, celebrate and share our common faith in Jesus, crucified and
risen.
4. The family as focal point of evangelization. Because the family is the basic cell of the Church and
society, the Gospel has first to be shared in the family. Many cultural distortions originate in the family.
Integral faith formation must, therefore, take place in the family for all members. Through a more
intensive evangelization focused on the family, the family has to become a key agent of proclaiming the
Gospel.
5. Building and Strengthening of Participatory Communities that make up the Parish as a Community of
Communities. There must be support on the growth and strengthening of Basic Ecclesial Communities
and other forms of faith communities as a vehicles of renewal. The Phlippine Church must strive to
integrate them in parish life and activities and develop structures of coordination and participatory
decision-making.
EXCURSUS: The Church of PCP II
6. Integral Renewal of the Clergy. To address the lack of witnessing by some of the clergy, the
Church must ensure deeper dialogue of life between the clergy and the poor so that lifestyles
may conform to that of the poor Christ. For genuine servant-leadership, the Church must
provide effective clergy formation in human development, spirituality, scripture, theology,
pastoral care and mission.
7. Journeying with the Youth. The youth are the most numerous in our population. They are some
of the most active workers of renewal in the Church and in society. But they are also most
vulnerable to the negative developments in our rising technological society. The Church affirms
their gifts and immense capacity to pursue the Christian ideal in their lives and in society.
Dialogue must commence with them as the Church enters their world, and journey with them
toward the maturity of Christ to which we all aspire.
8. Ecumenism and Inter-religious Dialogue. To achieve the unity that Christ willed, the Church
must strive to eradicate prejudices, grow in deeper understanding and appreciation of other
faiths, and religious traditions, especially Islam. As a way of healing, reconciliation and national
unity, the Church should encourage dialogue among all sectors of society.
9. Animation and Formation for Mission “ad Gentes”. The local Churches must respond to the
Holy Father’s challenge that Filipinos become “the foremost missionaries for all of Asia”.
Therefore, we shall ensure that mission animation and formation will be integral to religious
formation in the family, schools, and other institutes of formation.
 This is now the thrust of the Nine-Year Era of the New Evangelization spurred by the Evangelii
Gaudium and coinciding with the 500th year commemoration of evangelization in the Phlis.
EXCURSUS: The Church of PCP II
 For now, the future is uncertain, but the challenges are there for us as Ecclesia ad intra (the
Church from within) and Ecclesia ad extra (The Church in the world). There are so many issues
coming from all sides. How do we direct our mission and activity to the world today?
 Pope Francis: “The Church is the holy people of God making its way to encounter Jesus Christ.
Only from this perspective can a satisfactory account be given of the Church's life and activity.”
There is no other way in which we can understand our nature and identity. We must not
forget our roots (Jesus), our source (the Triune God) and our tradition (JCT). But, in the
practice of our faith, we must seek to dialogue with other cultures, contexts, faith-traditions
and ideas holding the Gospel values and message as our primary principle.
While we may go for an open Church, we must also learn to dialogue with leaders whether
within the Church (the magisterium) or from without (other leaders), and uphold the values
and principles in consonance with the Gospel while looking for a common humanity in them.
And even if we shun their resistance to live the Gospel, we must become witnesses to the
Gospel
 “Modern men and women listen more willingly to witnesses than to teachers, and if they
do listen to teachers, it is because they are witnesses...It is therefore by its conduct and
by its life that the Church will evangelize the world, in other words, by its living witness of
fidelity to the Lord Jesus–the witness of poverty and detachment, of freedom in the face
of the powers of this world, in short, the witness of sanctity.” (EN 41)
 Fr. Richard McBrien: “No one can hold back the future -- or the irrepressible work of the Holy
Spirit. For it is the Holy Spirit, not the hierarchy, not even the pope, who governs the church and
leads it through all of human history to its final destiny in the Kingdom of God.”
Synthesis: QUO VADIS EKKLESIA/Saan Ka Patungo Simabahan/Sambyanan?
(Towards the future)