Beruflich Dokumente
Kultur Dokumente
BECEvangelization
& Formation
MODULES
1
Introduction
The Catholic Bishops Conference of the Philippines has designated 2017 as Year of
the Parish as Communion of Communities. As part of the preparation and celebration, the
diocesan, vicariate and parish BEC Formation Teams are encouraged to conduct formation
sessions that will promote or revitalize the Basic Ecclesial Communities (BECs) in their
respective dioceses, parishes and local communities. Some have already their own formation
modules and while others are looking for one. Thus, we have come out with this BEC
Evangelization Modules which they may find useful. This is the English version. Permission
is given to translate this into other languages or dialects. It might be useful to make this as a
basis for multimedia presentations.
There are nine sessions and they can be conducted as an intensive week-end seminar,
or for nine consecutive evenings or by installment over several weeks. It is best that it be
given first to the members of the diocesan/parish BEC formation teams and core-groups. The
formation teams can then facilitate this at the barangay level or purok level in the BEC
chapels if they have any. Streamers and posters can be dissiminated to inform the people
about it. The parish priests and/or their parochial vicars should accompany the members of the
formation team as they conduct these formation sessions even if not the whole time. This is
an expression of the missionary nature of the parish mission/evangelization conducted
within the parish.
The members of the formation team should come together before each session to pray
for divine assistance and guidance. Above all, they should pray that through these sessions,
the hearts and minds of the participants will be touched, personal conversion experienced and
the BECs will grow and be renewed.
The modules are not written in stone, so we leave to the BEC Formation Teams to
modify the process, be more creative, add songs and make it suitable to the audience. The
content for the input are the basic ideas so those giving these lectures may add their personal
experience, illustrations and stories.
These modules may be used not only during the Year of the Parish as Communion of
Communities but also even after it as a way of forming BECs or revitalizing these.
We wish to express our gratitude to MISSIO-Aachen and HELP-BEC (USA) for the
support extended for the publication and dissemination of these modules.
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Module 1:
Encountering Jesus
Flow of activities
Welcome/Introduction:
Deepening/Input (#8)
(The resource person may begin the deepening and input by summarizing or
synthesizing what has been shared in the plenum. Below are some key ideas for
input)
(If an LCD projector is available, a short video-clip about Jesus from the
youtube can be shown.)
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
And the word became flesh and made his dwelling among us, and we saw his
glory, the glory of the Fathers only son, full of grace and truth.
(John 1:1-5, 14)
Jesus, the Son of God, was sent by the Father out of love
He was conceived by the power of the Holy Spirit, born of the Virgin Mary.
Born among the poor, and grew up among the poor in Nazareth
He went through the normal process of growth.
In his baptism he was announced as the beloved son of God the almighty Father
filled with the Holy Spirit
After spending time in the desert he began his public ministry.
He called the first disciples who accompanied him as he went about the towns
and villages of Israel.
He had his last supper with his disciples where he offered bread and win
which signified his body and blood
which would be offered as sacrifice the following day.
He washed the feet of his disciples which symbolized his life and death
A life loving service which would ultimately be shown in his death.
He was betrayed by one of his disciples, brought before the Sanhedrin and the
Roman governor, crucified as a criminal and died, a victim of injustice.
The risen Christ continues to be present in our midst: Behold, I will always be
with you until the end of time.
He is present in history and in each persons story.
We can encounter him in our day to day life.
He is present in the Christian Community the Church which is his body.
He is present in the Sacraments especially in the Holy Eucharist.
We can pray to him and he listens to our prayer.
He is present in the face of the poor and the needy:
Whatever you do to the least my brothers and sisters you do unto me.
At the end of time, he will come again in glory and judge the living and the
dead.
He will complete the work of salvation and he will be totally victorious over the
power of sin and evil.
2. Closeness to nature
He was close to nature, at home in the wilderness and in the mountains
He did not have a permanent residence, he was constantly on the move
3. Man of prayer
It was out in the fields, in the mountains and the desert that he spent a lot of
time in silence, solitude and prayer
This manifested his intimate communion with God the Father whom he
called ABBA
7. Man of compassion
He was a man who was filled with compassion for the poor, the outcast, the
sick, the marginalized, for those who suffer and are oppressed.
"He was moved with compassion for the crowds and he healed their sick"
(Mt 14:19)
The word "compassion" is too weak to express the emotion that moved Jesus.
The original Greek word is "splagchnizomai" which refer to a movement or
impulse that wells up from one's very own entrails (a gut reaction).
Thus, Jesus was easily moved by the suffering of others. His miraculous
deeds were motivated by this compassion.
His deeds of forgiveness also flowed from this compassion.
He could easily smile and laugh.
He could also be moved to tears, especially at the sight of his dead friend
Lazarus and the widow who lost her son.
Christ is the English translation of Christus which is the Latin translation of the
Hebrew title: Mashiach or Messiah, which means the anointed One, the Spirit-
filled Messiah a prophetic, kingly and priestly Messiah.
As Prophet
He announced or proclaimed the coming of God's kingdom
He denounced evil in all its manifestation
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He called people to conversion
As King
He came to serve and not to be served
He responded to the needs of the people
He laid down his life on the cross the highest expression of loving
service
As Priest
His whole life as offering to God
At the last supper he offered bread and wine that symbolize his self-
giving, self-sacrifice on the cross.
Jesus as Savior
One of the titles used to interpret the identity and mission of Jesus is Savior
The proper name Jesus (Yeshua in Hebrew) connotes Savior (Yahweh saves)
This title may also be synonymous with Redeemer and in recent times
Liberator.
Through his incarnation, ministry, death and resurrection Jesus brings about
the gift of salvation - he is the bringer of salvation.
Salvation comes through his proclamation and inauguration of the kingdom of
God, and through his death and resurrection.
Jesus saves us from and saves us for.
Jesus is Lord
"Therefore God has highly exalted him and bestowed on him the name which is
above every other name, that at the name of Jesus every knee should bow, in
heaven and on earth and under the earth, and every tongue confess that Jesus
Christ is Lord, to the glory of God the Father. (Phil 2:9-11)
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This is the title that we use to address Jesus especially in prayer and in the
liturgy
To confess Jesus as Lord is to confess his divinity and authority and to recognize
his presence and activity in our life, in the Church and the entire cosmos
To say Jesus is Lord is to affirm that he is truly God.
Jesus is not only a figure in the past who once lived or a figure in the future who
is to come - Jesus is alive now - he is the Lord.
He is someone who rules over our life, the object of our worship and prayer.
To confess Jesus' lordship is to recognize his universal dominion.
The risen Lord is Someone who remains present today in our life,
He knocks at the door of our life and invites us to a personal relationship with
him.
In our personal prayer we become aware of his presence
In times of need and distress, we cry out to Jesus Lord, help me/save me
He continues to be our light, in the midst of darkness.
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Module 2.
Responding to Jesus
Conversion, Faith & Discipleship
Flow of Activities
Deepening/Input:
The drama and intensity of the age old clash between good and evil, between
faith and fear should be presented as the essential background, a constituent
element of the call to conversion in Christ The New Evangelization requires
personal and communal conversion. (13th Synod of Bishops, Prop # 22)
They are Christians on Sundays (when they go to mass), but from Monday to
Saturday, they live a different life
Others are seasonal fiesta, advent, Christmas, Holy Week
Some pick and choose which Churchs teaching to follow
Others are split-level very pious but living immoral lives.
Our response to the encounter with Jesus: Conversion and faith (discipleship)
repent and believe in the Gospel Mk 1:15
Conversion (Metanoia)
Personal encounter with Christ through his Word and the events of our life
Believing in Jesus as Lord and Savior
Turning away from sin and evil (the dark side)
Putting away the Old Self and the deeds of darkness (selfishness, greed,
corruption, immorality, vices, etc.)
For you were once in darkness, but now you are light in the Lord. Live as
children of light, for light produces every kind of goodness and righteousness
and truth. Take no part in fruitless works of darkness; rather expose themEph
5:8-11
Conversion means,
putting on the New Self and living in the Light
(imitating Christs virtues kindness, compassion, love, service, humility,
truthfulness, etc.)
Becoming a new person, becoming the best version of ourselves
Growing in Faith
To grow in Faith:
Faith as Believing (assent) truths that Jesus revealed (doctrine creed)
Faith as Trust in Jesus
Faith as Expressed in Deeds
How can we express concretely our loving service to others especially in this
situation where there is so much poverty, war and violence?
Our loving service to others must be concretely expressed through our care
for the needy, care for the earth, our option for the poor, our deeds of justice,
liberation and peace.
In a situation where there is poverty, we are called to do everything in our
power to alleviate poverty.
In a situation of war and violence, we are called to be peace-makers, peace-
builders.
We need treat those who work for us with justice and compassion (just and
living wage, profit sharing)
Wherever we are working (whether in government, education or private
sector) we must make sure that it will be for the service of people.
We must avoid being involved in corruption and help stop corruption.
We need use our talents, skills and resources for the benefit of others and in
transforming society.
We need to volunteer our services to our parish, diocese, charitable
institutions, non-government organizations, etc.
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To live the faith is to become truly disciples of Jesus
that listens to the Word of God and proclaims it
that trusts in Jesus and prays to him
that follows his commandment of love and service
Communitarian Faith
Faith is not just personal
It is primarily communitarian
We are born into a Christian community the Church -which is the
community of faith
We experience conversion within the Christian community
We grow in faith within the Christian community
We live our faith as a community
Thus, conversion means accepting Jesus as the center of our life, turning away
from sin, growing faith in him and becoming truly his disciples as members of
the Christian community the Church.
Penitential Celebration
Examination of Conscience
Let us now go over our life and examine our conscience. Aware of our sinfulness
let us recall our sins and failings the bad that we have done and the good that
we have failed to do.
1. For the times when we ignored you and failed to show our love for you, and
allow ourselves to worship false gods the gods of wealth, power, prestige
and vices, Lord have mercy:
2. For the times when we used your name in vain, when we cursed others and
broke the vows and promises to you, Lord have mercy:
3. For the times when we failed to spend time in prayer and rest and when we
did not join the Christian community in worshipping you especially on
Sundays and holidays of obligation, Lord have mercy:
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4. For the times when we did not show our respect and love for our parents and
elders, Lord have mercy:
For the times when we did not fulfill our responsibility to care for our
children, Lord have mercy:
5. For the times when we did not respect the dignity and life of others through
abortion, murder, torture and other forms of violence, Lord have mercy:
For the times when we abused our partner and children, Lord have mercy:
For the times when we abused ourselves by allowing ourselves to be
enslaved by drugs, alcohol, and other vices, Lord have mercy:
For failing to work for peace and reconciliation in our homes, communities
and our land, Lord have mercy:
6. For the times when we broke our marriage vows through our lack of love and
care for our spouses, through adultery and fornication, Lord have mercy:
For the times when we failed to respect the dignity of others and used them
as things to be used instead of persons to be loved, Lord have mercy:
7. For the times when we became enslaved by our greed for wealth and material
possessions and we became involved in theft, graft and corruption, usury, in
failing to give the right wages to our employees, Lord have mercy:
For the times when our hearts were hardened and we became deaf and blind
to the needs of others especially the poor and the needy, and for failing to
help them and share with them our time, talents and treasure, Lord have
mercy:
8. For the times when we failed to tell the truth and for engaging in lies and
deceit, Lord have mercy:
9. For the times when we failed to love and serve our fellowmen, Lord have
mercy:
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10.For the times when we did not live as your true followers and disciples, and
for living and behaving as nominal Christians, Lord have mercy:
May almighty God have mercy on us, forgive us our sins and bring us to life
everlasting, Amen.
(this penitential rite ends with the singing of Lord Have Mercy or their
equivalent in the local language. If a priest is present, he can give a general
absolution or private individual confession can follow if there are not too many
participants.)
Module 3:
Discipleship in Community: 19
The Church
Flow of Activities:
1. Opening Hymn
2. Opening Prayer
3. Small Group Brainstorming:
(guide question: What & Who is Church for you? (Origin, nature &
mission of the Church)
4. Reporting (simple or creative)
5. Deepening/Input
6. Closing Hymn/Prayer
Deepening/Input:
Jesus gathered around him disciples and formed them into a community.
It was his will that those who would later follow him will be part of the
community of disciples.
On Pentecost Sunday, the Holy Spirit descended on the apostles and other
followers of Jesus. Thus was born the Church the body of Christ.
Through the last 2,000 years the Church has grown and spread throughout the
world.
It started as small communities linked in communion to one another.
It later became a huge institution whose members lack a sense of community.
There was lack of active participation of the lay faithful in the life & mission of
the Church.
The majority were nominal Catholics who do not live as true disciples of Jesus.
Church as Communion
The sign of union (communion) among people and between God and
humanity (Lumen Gentium [LG] 1)
A communion of life, love and truth (LG 9)
A community of faith, hope and love (LG 8)
(Communion model)
Prophetic People
The whole people of God shares in Christs prophetic mission
It is the community that is constituted by the Word of God
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It is the people that listens to the Word, proclaims the Word and give witness
to the Word
Priestly People
The whole people of God shares in Christ priesthood
They do so by actively participating in the liturgical & sacramental
celebration
The ministerial priesthood is at the service of the priesthood of the people of
God, they lead and enable the lay-faithful to actualize their priestly role.
Kingly/Servant People
The people of God as a kingly people
Kingship is exercised in the spirit of service
They express this service by building up the kingdom of God a kingdom of
justice, peace, love and truth
The Church has a responsibility to struggle against evil and to transform
society.
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Summing up:
A communitarian vision of the Church
A holistic vision of the Church. Not just a worshipping community but a
prophetic and servant community
Active Lay Participation in the life & mission of the Church
The hierarchical leadership: to lead, animate, enable the lay faithful to
actively take part in the prophetic, priestly, servant misssion of the Church
Concern for the temporal order (economic, political, cultural) for justice
and peace.
The prophetic mission of the church can be exercised in the universal and local
level by the hierarchy and the laity,
The whole Church exercise this prophetic mission under the guidance and
leadership of the Church magisterium.
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The liturgy is not just the action of the ordained minister, it is the act of Christ
and the act of the Church the Christian community
Lay people have the right and duty to participate in the liturgical celebration
Non-Eucharistic liturgies can be led by lay people in the absence of the priest.
The priestly mission of the Church is not only expressed in liturgical terms.
It must also be expressed in existential terms living a life of self-offering and
self-sacrifice (even martyrdom if necessary), being constantly united with Christ
and with fellow believers.
PCP II asserts that one of the nature of the Church as a people of God is to be a
kingly people.
This kingship is exercised in the struggle against sin within each one and in the
environment (social sin)
This is also shown through service serving Christ in others.
This service is concretely expressed in the effort to make this world a better
place to live in
Christian life as loving service expressed in caring for the needy and caring for
the earth.
This is also concretely exercised in action for justice and peace
The basis is Jesus who came to serve and not to be served.
The most popular image of the Church in PCP II the Church of the poor.
This does not mean a Church that is exclusively made up of the poor.
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The entire Church all the baptized members are part of the Church of the
poor.
This requires that the leaders and members of the Church embrace evangelical
poverty that they depend totally in Gods providence, live a simple life-style
and share their resources with the poor.
Those who are not poor are called to make an option for the poor, to be in
solidarity with the poor and to defend their rights.
The poor members are empowered and called to actively participate in the life
and mission of the Church.
The Church of the poor is the Church in which the poor are welcomed,
listened to and actively involved a true Church of the poor contributes to
the needed transformation of society. (John Paul II).
Module 4:
Discipleship in Community
Basic Ecclesial Communities
(BECs)
Flow of Activities
1. Opening Hymn
2. Opening Prayer
3. Small-Group Sharing:
(Guide question if there are still no BECs: What is your vision of a
Christian community in your place? How can the Church be truly
experienced in your place village, neighborhood? 27
Guide question if there are already BECs: What is your understanding of
BECs? Describe a fully developed BECs)
4. Reporting: (simple or creative)
5. Deepening/Input
Deepening/Input:
The BECs first emerged in Brazil and the Philippines after Vatican II.
It later spread to other parts of Latin America, Africa, Asia and North America.
It has been part of the post-Vatican II efforts to renew parish life & to introduce
a communitarian experience of the Church -- a new way of being Church.
Thus, the formation of BECs has been one of the ways of carrying out the
reforms in the Church started in Vatican II.
In the Philippines, the earliest BECs emerged in Mindanao in the late 1960s.
The Mindanao-Sulu Pastoral Conference (MSPC) promoted the formation of
BECs all over Mindanao.
There were sporadic attempts to build BECs in the Visayas & Luzon through the
1970s & 1980s.
In 1991, PCP II adopted the formation of BECs as a pastoral thrust of the
Church in the Philippines and came out with this decree:
General Description:
BECs are local communities of the Catholic lay faithful within the parish,
usually within the neighborhood and villages.
They are formed through the initiative of the parish priest and lay pastoral
workers or parish formation teams, usually as part of a diocesan program
They are an organic part of the parish (the parish as a network of BECs)
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Led by lay leaders, they are ministered to by the parish priest who exercise
overall pastoral leadership of all the BECs within the parish.
Terminology:
The term Basic Ecclesial Communities is the official term for small Christian
communities emerging at the neighborhood and villages within the parish.
They are also called Basic Christian Community, Small Christian Community,
Gagmayng Kristohanong Katilingban, Gagmayng Simbahanong Katilingban,
Munting Sambayanang Kristiyano, Kristohanong Kasilinganan, Damayan &
other local names).
Community
-They are communities, not organizations, prayer groups, societies or
associations.
-They are not specialized groups but stable environment.
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-The members often live in close proximity and interact with each other
regularly.
-They are local communities in the neighborhood, village/barangay, etc.
- BECs are distinct from mandated organizations, or trans-parochial faith-
communities that are part of renewal movements in the Church
Basic
Refers to the size of the BECs.
A basic community is small enough for the members to know each other well
and relate deeply as friends but not too small that it turns into a primary
group or barkada instead of a community.
A BEC may be composed of forty to two hundred families within a village
A large BEC may be subdivided into several selda or family groupings of
five to ten families. This is optional. It is necessary in especially if the local
community/barangay is too large. In situations where the local community is
not too large and there is cohesion, dividing it into cells/family groupings is
not necessary.
The selda or family/neighborhood groupingsare part of the BEC and must be
linked together. We should avoid identifying the BEC exclusively with the
neighborhood groupings which merely form part of the BECs.
The term basic may also refer to the social location of the BECs - they are at
the grassroots, at the base of society, among the poor and the least.
Ecclesial
BECs are considered as ecclesial communities because they are a new way of
being church they are the church at the grassroots in the neighborhood,
barangay or village
They are the church at the microcosm.
However, the ecclesiality of BECs is based on their being part of the parish
and the diocese under the guidance & leadership of the ordained pastors
(the parish priests and bishop).
PCP II Description:
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They are small communities of Christian, 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 & share not only the Word of God & the
Eucharist but also their concerns both material & spiritual
They have a strong sense of belongingness & responsibility for one another.
(par 138)
Usually emerging from the grassroots among poor farmers & workers,
BECs consciously strive to integrate their faith & their daily life.
They are guided & encouraged by regular catechesis.
Poverty & their faith urge their members towards
solidarity with one another,
action for justice
and towards a vibrant celebration of life in the liturgy. (par 139)
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Our vision of the Church as communion, participation and mission,
about the Church as priestly, prophetic, & kingly people,
and as a Church of the Poor-
a church that is renewed
is today finding expression in one ecclesial movement.
This is the movement to foster Basic Ecclesial Communities. (par 137)
As a new way of being Church, the BECs share the nature and mission of the
Church. BECs are therefore:
Community of Disciples
whose members live in communion
And participate in the mission of Christ
as a prophetic/evangelizing and witnessing community
as a priestly/ worshipping community
as a kingly/servant community
and as the Church of the poor.
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It is above all a way of life, a way of living the Christian life to the full, a way
of relating, thinking and behaving, a way of living as disciples of Jesus as a
community- a way of being Church.
Thus, we can speak of a BEC culture a BEC way of life.
In our 2nd session, we already talked about the first pillar of BEC culture
personal renewal and conversion (metanoia).
Module 5.
: BECs: Means of Communion
Activities:
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1. Opening Prayer
2. Opening Hymn
3. Reading: John 17:20-21, Acts 2:42-45, 4:32-35
4. Input
5. Workshop: Sharing in Small groups
(guide question: how can communion be experienced in the BEC? What can
we do to deepen this communion)
6. Reporting
7. Collation
8. Closing Prayer
9. Closing Hymn
Input:
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The BECs may be regarded as a locus of realization of ecclesial communion.
In these communities communion is more intimate & concretely experienced.
There is a sense of belonging and responsibility for one another.
The members can live as a community of friends in the Lord.
They regard each other as kapuso, kapamilya, kapatid, kaibigan.
The ecclesiology of communion also insures that the BECs do not become
isolated, autonomous and in-ward looking communities.
It promotes unity and solidarity with other BECs.
The parish itself becomes a network or communion of BECs.
The ecclesiology of communion requires that the BECs be united to their pastors
and maintain their link with the local and universal Church.
Without this linkage, the BECs cannot be considered as ecclesial communities
or a way of being Church.
- We are a community of equals and recognize our diversity of roles and gifts.
- We are connected to other neighborhood cells within the BECs, and with other
BECs in the parish, we are part of the bigger community - the parish, diocese,
universal church.
- We never isolate ourselves from the wider Church to which we are connected.
In view of this we affirm our solidarity with our pastors - the priests, bishops
and our Holy Father, the successor of St. Peter.
- We are open to a dialogue of faith and life with people of other faiths and
religious traditions - especially other Christians belonging to other
denominations and with Muslims.
Module 6:
BECs: Prophetic Communities
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Flow of Activities
1. Opening Hymn/Prayer
2. Reading: Luke 4:16-18
3. Input
4. Small Group Sharing
(What is your experience of being a prophetic/evangelizing community?
What more can you do to carry out your prophetic mission?)
5. Reporting
6. Collation
7. Consensus/Commitment (what the community intends to do)
8. Prayer of Petition
9. Final Prayer & Hymn
Input:
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BECs, which are new way of being Church, are prophetic/witnessing
communities.
They share in Christs and the Churchs prophetic mission.
BECs are the fruit of evangelization of the proclamation of the Word and
they continue to grow as through ongoing evangelization.
They deepen their understanding of their faith through regular catechesis. This
requires learning the teachings and doctrines of the Church and sharing it with
others.
As witnessing community, BECs also live the Word of God in their daily life.
The prophetic mission of BECs is not limited to the tasks of evangelization and
catechesis.
It also requires the formation of conscience and becoming the conscience of
society. This means knowing what is right and wrong, what is good and evil and
teaching it to others,
The prophetic missioninvolves annunciationand denunciation.
(1) announcing the message about the coming of God's kingdom - a message of
salvation, of justice, peace and liberation.
(2) denouncing sin and evil in society (e.g. the idolatry of power and wealth,
injustice, oppression, the culture of death).
There are programs and activities that concretely express this prophetic
character of the BECs:
evangelization seminars and other seminars (bible-seminar)
community or neighborhood bible-sharing sessions, family evangelization,
conscientization or social awareness programs,
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education for justice,
catechetical program (for children, youth, adults),
Simple Bible-Sharing(Bibliambit)
1. Opening hymn/invocation
2. Scripture Reading
3. Silent Reflection
4. Sharing of Reflection
5. Prayer of the Faithful
6. Thanksgiving Prayer/Final Hymn
Makalipang
1. Maayong Balita the Reading of the Gospel
2. Kasinatian Sharing of reflection on the Gospel based on their experience
3. Lihok discussion and planning on what courses of action to take in response to a
need or problem they face
4. Pangamuyo Prayer of petition and final prayer
There are also BECs that hold family evangelization sessions (Visita Familia).
St. John Paul II affirmed that BECs are an instrument of formation and
evangelizationthey are a means of evangelization and of initial proclamation
of the Gospels (Redemptoris Missio 51)
- The Word of God as recorded in the Bible and reflected in the tradition and
teachings of the Church is the guide of our life.
-We come together regularly to listen to the Word and share it.
- We allow the Word to challenge us and to continually transform our life.
- We proclaim the Word to others, sharing the Good News with joy.
- We continue to study to deepen our knowledge and understanding of the Word
and the teachings of the Church.
- We uphold the teachings of the church in matters of faith and morals -
including its social teachings that promote peace, justice, freedom, human rights
and respect for life.
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- When necessary we will speak out against any manifestation of evil and
culture of death in our midst - i.e., abortion, war, capital punishment, injustices,
oppression, corruption, violation of human rights, ecological destruction, etc.
and to give witness to it with our life.
- We live and give witness to the Gospel. We are prepared to accept the
consequence of our prophetic mission rejection, persecution and even
martyrdom.
Module 7.BECs:
Priestly,
Worshipping Communities
Flow of Activities
1. Opening Hymn/Prayer
2. Reading: 1 Peter 2:1-10
3. Input
4. Small Group Sharing
(What is your experience of being a priestly/worshipping community?
What more can you do to carry out your priestly mission?)
5. Reporting
6. Collation
7. Consensus/Commitment (what the community intends to do)
8. Prayer of Petition
9. Final Prayer & Hymn
Input:
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We often associate priesthood exclusively to those who are ordained the
ministerial priesthood.
However, we must bear in one mind that the Church itself the Christian
community is is priestly community.
This is what 1 Peter 2:1-10 emphasizes.
This is also the basis of the teaching of Vatican II that declares the whole
Church as a priestly people sharing in Christs priesthood.
The letter to the Hebrews affirms that Christ is the supreme high priest.
But this priesthood is expressed not in offering animal sacrifices but in offering
his body and blood in the cross.
The offering of bread and wine in the last supper which Jesus declared as his
body and blood gives meaning to his self-offering in the cross in Calvary.
His followers come together in his memory to celebrate his self-sacrifice in the
cross which brought salvation to the world and inaugurate the kingdom of God.
Every baptized including the lay faithful also share in Christs and the
Churchs priestly mission.
This is carried out through active participation in the liturgical celebration.
(especiallythe Holy Eucharist).
Vatican II in Sacrosanctum Concilium has emphasized full and active
participation in the liturgy.
This means that the liturgy especially the Eucharist must be participative.
It is not only the act of the presider the main celebrant but it must also be the
celebration of the entire community.
This requires active participation in the liturgy preparation, participation in the
prayers, participation in the singing.
This priesthood is also expressed through prayer and other devotions like the
rosary, novenas, processions, fiesta celebration, etc.
This is also fulfilled in living a holy life and a life of self-sacrifice including
the shedding of ones body and blood of ones life for others if necessary.
Thus, the BECs are by their nature and mission a priestly community.
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It is a worshipping community.
This becomes a reality whenever the members of the community come together
to actively participate in the liturgical celebration especially in the Holy Mass
the Holy Eucharist.
Thus, the Mass is not only celebrated in the parish church but also in the BECs
in the local communities in villages within the parish.
In the BECs, the Mass is celebrated once every month or every other month.
This Mass is more festive and meaningful.
It is the celebration of a genuine community whose member are not strangers to
one another, they know each other, they live in communion
in unity, friendship and sharing.
It is indeed a celebration of communion with Christ and with one another.
In some BECs, there is an agape meal after the Eucharist (from Misa to Lamisa).
There is no fixed stipend for the priest in these Masses. It is purely voluntary
offering. This is also the occasion when the members of the community can
bring their offering (modified tithing).
There are also parishes which have BECs masses in the parish church.
This means that BECs that are near take turns in sponsoring a Mass on Sunday.
Sponsoring implies that the readers come from the BECs, they members of the
BECs bring offerings, and even the choir come from the BECs.
The novena-masses in preparation for the fiesta are also sponsored by the BEC
Zones. The Misa de Gallo before Christmas can also be sponsored by the BECs.
Since the BECs cannot celebrate the Mass every week, the members from
various neighborhood cells or family groupings can still come together on
Sundays or Saturday Evening for the priest-less Liturgy of the Word. These are
locally referred to as Kasaulogan sa Pulong, Panimbahon, Katilingbanong Pag-
ampo, etc.
In some rural parishes, a communion service accompanies this Bible-Service.
The Sunday readings are used.
This communal liturgy is led by a lay liturgical leader commissioned and trained
at the parish level.
The BEC cells may take turn in sponsoring the weekly Bible-Service or Liturgy
of the Word.
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Other forms of devotion and prayer can be introduced in the BEC such as:
Weekly novena to the Mother of Perpetual Help (Wednesdays), Block Rosary
(especially during the month of October), Via Crucis (especially every Friday
during lent), para-liturgical services during Holy Week especially for BECs that
are in remote areas, etc.
The fiesta celebration and the novena to the patron saint is also celebrated by the
BECs.
Bible-Service for the deceased members of the BECs can also be held in the
homes or chapel.
For BECs in rural/agricultural areas, the rituals for planting and harvesting can
be celebrated in the fields.
The BECs strive to integrate their life and struggle with the liturgy.
For BECs that are involved in the defense of the environment whether
protesting against logging or mining they can hold bible-service or celebrate
Mass with their parish priest before, during or after their mass action.
BECs involved in peace advocacy can also have liturgy or prayer services.
There can also be liturgy for BECs that are starting their Income Generating
Projects or livelihood programs.
The BECs can set up a liturgy committee that will take care of planning and
preparing the BEC liturgy.
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The 4th Pillar of BEC Culture: Prayer and Eucharist (Leitourgia)
Our relationship with God and with one another can be deepened through
prayer.
We set aside time daily for personal prayer.
We come together at least once a week for community prayer or liturgical
celebration.
We gather regularly as a community to celebrate the Eucharist (depending on the
availability of a priest - once a month or every other month).
We celebrate communally our fiesta and the liturgical seasons - Advent,
Christmas, Lent and Easter.
We fully and actively participate in the liturgical celebration in our community
and the parish.
We strive to make our liturgical celebrations meaningful and inculturated and
linked with our day to day life and struggles.
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Module 8: BECs as Kingly,
Servant Communities
Flow of Activities
1. Opening Hymn/Prayer
2. Reading: James 2:14-20
3. Input
4. Small Group Sharing
(What is your experience of being a kingly/servant community? What are the
problems that you face as a community and what can you do to carry your
servant mission?)
5. Reporting
6. Collation
7. Consensus/Commitment (what the community intends to do)
8. Prayer of Petition
9. Final Prayer & Hymn
Input:
Jesus ministry did not only consist in preaching the coming of the kingdom of
God. He did not only respond to the spiritual needs of the people.
He healed the sick, comforted to the afflicted, fed the hungry, cared for the poor.
He had compassion for the little ones and for those who suffered.
The miracles that he performed which had liberating effect were not only
expressions of his love and compassion.
These were the signs of the presence of the kingdom of God.
He came to establish/inaugurate the kingdom of God.
He struggled to overcome evil.
All these were expressions of his kingly mission.
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His kingship was exercised in terms of service rather than power & domination.
He came to serve and not to be served. Christ the King is servant of all.
The Church, according to Vatican II, is a Kingly people that continues Christs
Kingly/servant mission.
The work for the kingdom takes the form of efforts to bring about
transformation in society:
The works of charity
Work for progress and development
Promotion of justice and peace
Defense of human rights
Preserving the integrity of creation (environment)
Bringing about greater freedom and liberation.
Lay people are called to be actively involved in the Churchs social mission
insofar as they are closely involved in all areas of life in economics, politics,
culture, environment, etc.
There are activities and programs that express this kingly/servant nature of the
BECs:
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(a) socio-economic projects that respond to the needs of the people - livelihood
projects, cooperatives, communal farming, organic farming, community-based
health program, appropriate technology, etc.
(b) ecology campaigns: anti-logging, anti-dam, anti-mining, reforestation, etc.
(c) promotion and defense of human rights
(d) voter's education and working for clean and honest election
(e) peace-building, establishment of peace zones, Muslim-Christian dialogue,
(f) protest action against government policies (charter change, RH law, etc.).
The kind of activities that the BECs undertake depends on the concrete situation
and needs of the people.
Through these activities, the BECs can become instruments of social
transformation.
In Redemptoris Missio John Paul II regard BECs as agents of social
transformation: They take root in less privileged and rural areas, and become a
leaven of Christian life, of care for the poor, and of commitment to the
transformation of society . (RM 51)
As a community we are concerned about our brothers and sisters who are in
need and we show our love and care for them concretely.
We are guided by the social teachings of the Church, especially the principle of the
common good, total human development, human dignity, justice, peace, integrity of
creation. We seek to make the kingdom of God and its values a reality on earth.
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We share our time, talents & treasure with the community to fulfill our mission.
We collaborate with other communities, groups and people of good will in the
struggle for social transformation.
We do not allow ourselves to be used and controlled by ideologies, political
parties and movements.
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Module 9:
BECs as Church of the Poor
Flow of Activities
1. Opening Hymn/Prayer
2. Reading: Lk 6:20-23 or Mt 25:31-45
3. Input
4. Small Group Sharing
(Are your BECs truly becoming the Church of the Poor? If they are, in what
way? What are your experiences regarding this?
What more can you do to make your BECs truly the Church of the poor?)
5. Reporting
6. Collation
7. Consensus/Commitment (what the community intends to do)
8. Prayer of Petition
9. Final Prayer & Hymn
Input:
Like Jesus, we his disciples, must show compassion for the poor, make an
option for the poor, have a preferential love for the poor, be in solidarity with the
poor.
We are to proclaim the Good News of the kingdom to the poor.
Our liberating praxis is for the benefit of the poor and carried out with the poor.
Like Jesus this requires a process of self-emptying of Kenosis-- not to hold on
to power, wealth and prestige but to become a lowly and humble servant,
becoming one with the poor, seeing through the eyes of the poor, suffering with
the poor.
This vision of the Church was first promoted by Pope John XXIII who
convened the Vatican II.According to Lumen Gentium 8:
The Catholic Bishops Conference of the Philippines first promoted the vision of
the Church of the Poor in 1971 in a pastoral letter:
The great majority of our people live under conditions that are every day
becoming more and more inhuman and intolerable. They are poor. They
are weak. Economically deprived and politically quite powerless, they are
easy victims of all kinds of unjust exploitation...The Church in the
Philippines is most conscious today that she must, more than ever, be a
Church of the poorThis does not mean that the rich and powerful are
thus being excluded from the life of the People of God; on the contrary, it
is an earnest invitation to them to participate even more fully in that life.
For they must be ready to give to the poor and the powerless what is due
them in justice: a share in the benefits of our country's bountiful resources
conducive to human dignity; a share likewise in the exercise of power
necessary for them to be free citizens.
The vision of the Church of the Poor was adopted by PCP II. According to
PCP II, the Church of the poor does not mean a church made up exclusively of
the poor and that excludes the rich, for the Church must embrace everyone of
every economic class (PCP II 124).
There are twelve paragraphs devoted to the Church of the Poor with the
following key themes:
1. The leaders and members of the Church embrace evangelical poverty, live
a simple life-style, share their resources with the poor.
2. Those who are not poor (especially the clergy, religious and well-off lay
people) are called to make an option for the poor, to be in solidarity with
the poor and to defend their rights.
The evangelization, catechesis and social action programs are directed to
the poor.
3. The poor members are empowered and called to actively participate in the
life & mission of the Church, and social transformation.
BECs emerged first among the poor reflecting the pastoral priority directed at
the poor (center to periphery.
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Through the BECs, the poor members that have been marginalized develop a
sense of belonging (communion) in the Church
They are enabled to actively participate in the Churchs prophetic, priestly and
social action mission.
Majority of the members of the BECs come from the lower classes the poor
In the BECs, the poor experience ecclesial communion they feel welcomed,
they develop a sense of belonging, of unity, solidarity within the community and
with the whole Church
There is communion between the poor and those who are not poor.
There is equality in dignity.
The poor benefits from the communion of goods in the community the sharing
of time, talent and treasure.
They also are able to share even from the less that they have.
In the BECs, the poor can actively participate in these various liturgical
celebrations).
In the BECs, those who are well-off express their solidarity with the poor, share
their resources with the poor. They come up with programs and projects that
empower the poor.
In the BECs, the poor are not just passive recipients of charity and aid,
the poor can actively participate in all the activities/programs that benefit them.
The poor become active participants in the process of social transformation -
in the work for development and poverty alleviation, peace, justice and care for
the earth.
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BECs take root in less privileged and rural areas, and become a leaven of
Christian life, of care for the poor and neglected,
and of commitment to the transformation of society.RM 51
(The Intensive Schedule can be used as a live-in retreat-seminar for the members of
the Parish BEC Formation Team/Core Group/Leaders in a retreat house which can be
conducted by the diocesan formation team or a mission-evangelization team at the
diocesan or parish level. It can also be used as a weekend for the whole
community/BEC in their chapel to be conducted by the parish formation team. It is
highly recommended that the parish priest should be present at least in the opening and
closing Mass and even give one of the inputs/talks)
Friday PM
4 pm arrival/registration
6 - Opening Liturgy/Mass/Orientation
7 - Dinner
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8 Module 1: Encountering Jesus
Saturday
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