Committee on Basic Ecclesial Communities

Catholic Bishops Conference of the Philippines

____________________________________

BECEvangelization
& Formation
MODULES

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 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.

Fr. Amado L. Picardal, CSsR

Executive Secretary
CBCP-BEC Committee

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 Module 1:
Encountering Jesus

Flow of activities

1. Welcome and Orientation

2. Opening Hymn
3. Opening Prayer
4. Gospel Reading: Mk 8:27-29ff
5. Individual Reflection/Meditation (while gazing at the image of the
Sacred Heart if available- and with background/instrumental music)
guide question: Who is Jesus for you? What do you know about Jesus?
6. Sharing in small group (the participants will be divided into small
groups of 5-7 persons per group. The group may prepare creative report if
they wish)
7. Reporting in Plenum
8. Deepening/Input (by resource person one or two)
9. Silent Reflection followed by spontaneous prayer of thanksgiving (by
any of the participants)
10. Final Hymn

Welcome/Introduction:

The theme of our first session is: Encountering Jesus.

Why talk and reflect about Jesus?
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Because He is the center of our faith
and He is the center of the Church - the Christian Community.
Our program of New Evangelization must center on knowing and encountering
Jesus so that we can follow him and live as his disciples.
According to the Message of the Synod of Bishops on New Evangelization:
Leading the men and women of our time to Jesus, to an encounter with him is a
necessity that touches all the regions of the world, those of the old and those of
the recent evangelization.
We call ourselves Christians. But how much do we really know Jesus?
How have we encountered Him in our life?
Do we really live as his disciples?
We gather as a community for a series of workshops that will enable us to know
and encounter Jesus.
We hope that as a fruit of this our lives will be transformed and we will strive to
live a his true and faithful disciples as members of the Church and the Basic
Ecclesial Community (BEC).

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)

The basic question according to PCP II:

How can we live as Christians? How can we live as Filipino Catholics?
The answer leads us to the person of Christ.
PCP II gives a summary of the Christology which echoes the Apostles' creed:
Jesus of Nazareth, who was conceived by the power of Holy Spirit and born of
the Virgin Mary.
Jesus who preached and worked miracles.
Who was crucified under Pontius Pilate, died and from the dead, rose again.
Jesus who now lives at the right hand of the Father
but continues to be in our midst.

According to PCP II: How to live as Catholic Christians:

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to KNOW, to LOVE, to FOLLOW Christ in the Church.
This is why we need to contemplate the FACE and the HEART of Jesus
to retell his story to ourselves
so that we can credibly, authoritatively tell it to others.

Telling the Story of Jesus

(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 proclaimed the coming of the kingdom of God especially to the poor

by his words and deeds
concretely shown in the healing and exorcism
symbolized in table-fellowship.

He denounced sin and evil in society,

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consequently he got into conflict with the powers that be.
His entry to Jerusalem and the driving out of the money-changers angered his
enemies.

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.

On the third day he rose again from the dead

He ascended to heaven and gave his disciples the mandate to continue his
mission.
He is now seated at the right hand of the Father.

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.

Jesus of Nazareth: Character/Personality Profile

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1. Option for the Poor
Jesus was born among the poor and grew up among them
He became one with the poor, he was in solidarity with the poor
He proclaimed the good news of the kingdom/liberation to the poor
Most of those he healed and fed were the poor
He identified with the poor (whatever you did to the least, you did unto me)

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

4. He loved eating with friends

He was not an ascetic like John the Baptist
He seldom fasted, he was frequently at table with friends
Table-fellowship was part of his ministry: this symbolized his friendship and
communion with people

5. Intimate communion/friendship with others

Jesus is a person capable of relating deeply and intimately with others. He
was able to relate to others as a friend.
He related to his disciples in an intimate way: "I no longer call you servants,
I call you friends."
He was able to say to them: "love one another as I have loved you."
Even among the disciples there were some who were his closest friends:
Peter, James, John and Andrew.
Jesus offered friendship to the poor, the marginalized and the outcast.
This scandalized the Pharisees who called him: "A glutton and a drunkard, a
friend of tax collector and sinners."
The symbol of Jesus' intimacy and friendship with others was his "table
fellowship."
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6. He enjoyed the company of women.
He treated women with respect and had women friends.
(cf. In Luke's Gospel, Jesus visits Martha and Mary).
There were many women who followed Jesus - who provided for his needs
and who remained with him even in Calvary.
Thus, we can say that he counted women as his friends and disciples. This is
unusual at a time when women were treated as second class citizens.
In John's Gospel there is the scene of Jesus consoling Martha and Mary in
their time of grief. He is deeply affected.
Jesus close relationship with Mary of Magdalene to whom he appeared after
his resurrection.

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.

8. Courage and confrontation

Jesus was not afraid to confront evil and the powers that be.
He was not afraid to criticize the Pharisees whom he called hypocrites.
He condemned the Pharisees because they were too concerned about
legalities and holiness and forgot to be compassionate and just.
He was not afraid to break the Sabbath law in order to do good to others.
He was not afraid to drive away the moneychangers from the temple.
He may have been humble, but he was certainly not meek all the time, he
could get angry in the face of evil.
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9. Free man
He was a truly liberated or free person.
He acted out of his conviction.
He was not bound by conventions, the culture, customs and laws of his time.
He was not enslaved by inner compulsions, selfishness and greed.

10. Man for others

He did not live for himself only.
He lived for others - at the service of the kingdom and of humanity.
He was consumed by zeal for the kingdom.
He was a man filled with love of others especially the poor, the weak, the
most abandoned.

11. Fully integrated human being

He combined in himself strength and tenderness
He was capable of anger, laughter and tears
He was a man of action and a man of prayer/contemplation
He respected the law and tradition yet went beyond these when necessary
He was full of compassion yet he could criticize those who oppress and
exploit people
He could fast occasionally yet enjoyed the feast with his friends
He was courageous and steadfast even in face of fear, and ready to face
death.

Who really is Jesus? What do we believe about Him?

Jesus as the Christ

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.

Salvation from: sin and evil

the manifestation of evil: poverty, sickness, oppression, alienation, death, etc
everything that enslaves us: selfishness, greed, pride, addictions, etc
Salvation for: communion - with God and neighbor (growth of kingdom =>
communion)

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

1. Personal Reflection with back-ground music

(guide questions:What were the moments in my life when I truly felt the
Lords presence? In what way has this changed my life?
How have I grown in faith and lived as a disciple of Jesus?
2. Small group sharing(everyone is encouraged to share his/her story/
testimony)
3. Big group sharing (one member from each group this is personal
sharing or testimony, rather than mere reporting)
4. Deepening/Input
5. Penitential Rite

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)

Many of us were born into a Christian family and baptized as babies

baptized but not evangelized without going through a life-changing
encounter with Christ that led to conversion
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It was up to us to grow and mature in faith

There are three kinds of Christians:

The nominal Christians,
the seasonal Christians,
those who try to live as genuine disciples of Jesus.

The nominal Christians

Christian/Catholic in name
practical atheists who live as if God does not exist, and Christ does not
matter
Ignorant of the Churchs doctrines and moral teachings or they dont accept
and follow these teachings

Enslaved by sin and the drive for pleasure, wealth, power

Do not live as genuine followers of Christ.

The Seasonal/Occasional Christians

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.

The practicing/active Christians

Those who have grown in faith

They may have been nominal Christians or occasional Christians
But they went through a religious experience or conversion-experience that
changed their life
They continue to grow in faith and live as genuine disciples of Christ

Our response to the encounter with Jesus: Conversion and faith (discipleship)
repent and believe in the Gospel Mk 1:15

Let us listen to St. Paul in his letter to the Ephesians 4:17-24

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So I declare and testify that you must no longer live as the Gentiles do, in the
futility of their minds; darkened in understanding, alienated from the life of God
because of their ignorance, because of the hardness of heart, they have become
callous and have handed themselves over to licentiousness for the practice of
every kind of impurity and excess. That is not how you learned Christ, assuming
that you have heard of him and were taught in him, as truth is in Jesus, that you
should put away the old self of your former life, corrupted through deceitful
desires, and be renewed in the spirit of your minds, and put on the new self,
created in Gods way

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

Faith: Believing in Jesus and all that He taught (creed)

Believing in the Divine Invisible reality
God the Loving Father - creator and liberator
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 Jesus the Beloved Son sent by the Father to fulfill the divine plan of
Salvation
The Holy Spirit sent by the Father and Jesus to empower the Church to
continue Christs mission

We grow in faith as believers by listening to the Word

We allow ourselves to be evangelized by Christ, this means listening to his
word and to his teachings
We allow his word to touch our hearts, to convert us, to change our life.
This requires studying the teachings and values of Jesus as recorded in the
bible and as interpreted by the Church. (dogmatic, moral, social teachings)
We need to read and study the bible and the teachings of the Church
(catechesis)

Proclaiming the Word of God

As disciples we continue his mission of proclaiming the good news of the
kingdom to others
This is not only the task of the priest but also lay people
Maturity in faith means that each one of us accepts the responsibility for
mission to be filled with missionary dynamism

The world listens more to witnesses than to teachers. Paul VI

We proclaim the Word of God not only with our words by with our lives we
give witness to the Word by our behavior, by how we live.
The most effective way of proclaiming the teachings of Jesus, such as love,
compassion, service, truthfulness, forgiveness is to live what we preach.

Faith: Trusting in Jesus

Deep, Personal & Loving Relationship with Jesus our Savior who will
always be with us
Expressed and deepened in Prayer
Celebrated in the sacraments especially the Eucharist

Prayer: Expression of Trust in Christ

When we pray we are expressing our faith and trust in Christ
We believe that our Lord is near and he listens to our prayer
We put our trust in him and expect him to answer our prayer
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 Prayer is not just asking favors from the Lord, it is also a time to ask for his
forgiveness and an occasion to give thanks to him.

Celebrating the Sacraments

As followers of Jesus, we express our faith by actively participating in the
celebration of the Eucharist the sacrament of table-fellowship, of our
communion and unity with Christ and with one another.
In the sacrament of penance and reconciliation we affirm our faith in Lords
mercy and compassion as we express our repentance for our sins and our
desire to live a new life.

Faith: Obeying Jesus commandments

faith without works is dead
Faith is expressed in concrete deeds of love and service
Care for the poor, Care for the earth
Working to make the kingdom of God a reality: action for justice, peace,
development, liberation, integrity of creation

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 we allowed ourselves to be used as instruments of

injustice and oppression, and for contributing to the suffering and misery of
others, 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:

Emergence of the Church

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.

Vision of a Renewed Church in Vatican II

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The Call for Renewal in Vatican II
In 1962-1965, John XXIII convened Vatican II to renew the Church -- for
aggiornamento
It was a council of the Church on the Church
The vision of the Church in Vatican II is found mainly in Lumen Gentium,
the dogmatic constitution on the Church.
The Gaudium et Spes the pastoral constitution of Church in the Modern
World, provides us with a vision of the Churchs relationship with the
contemporary world and its responsibility in culture, politics, economics and
other fields of secular life.

The Key Teachings about the Church in Vatican II:

Communion
People of God participating in the mission of Christ
as Priest, Prophet and King
Hierarchical Leadership at the service of the People of God
The active role of the laity in the life & mission of the Church
The social mission of the Church

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)

Church as People of God

Based on the New Testament image of the Church as the people of God in the
new covenant
Linked with the Triplex Munus the threefold office of Christ as priest,
prophet and king
The people of God as prophetic, priestly and kingly by its nature and mission

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.

The Hierarchy at the Service of the People of God

Hierarchical leadership of the Church (pope, bishops, priests, deacons) is at
the service of the people of God
Authority and leadership are to be exercised in the spirit of humble service
A holistic model of the ordained ministry: prophetic, priestly, servant
leadership from a communitarian perspective

Active Role of the Lay-faithful

The lay faithful have a right and responsibility to actively participate in the
life and mission of the Church
They participate in the three-fold mission of Christ & the Church the
prophetic, priestly and kingly/servant mission.

Social Mission of the Church

The Mission of the Church is not only spiritual or religious in nature. The
Church has a duty to respond to the social, political, economic, cultural
concerns and aspirations of the people. The Church has to actively participate
in transforming the society and promote peace, justice and development.

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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.

After Vatican II (1965) followed the period of reception and implementation of

the Church vision of a renewed Church. PCP II (1991) was part of this
reception.

PCP II Vision of a Renewed Church

The Church as a Community of Disciples

whose members live in Communion
and participate in the mission of Christ
as a prophetic, priestly and kingly people
and as the Church of the Poor

The influence of Vatican II on PCP II vision of Church:

Church as Communion
Church as People of God prophetic, priestly & kingly
Emphasis on Church renewal
(PCP II is the reception and further development of Vatican II ecclesiology)

New Development/Addition in PCP II:

The Community of Disciples as an overarching theme that integrates the
various models
The Church of the Poor
The BECs as way of incarnating and localizing of the church at the
grassroots level

Ecclesiology of Communion in PCP II:

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 In community a Christian grows in faith. We are called as individuals,
and each must give a personal response. But Christ calls us to form a
Christian community. He wants the Church to be a communion of life,
love and truth (LG9) a community of faith, hope and charity (LG8).
The first disciples expressed this in their own lives. They formed a
community of which they devoted themselves to the teaching of the
apostles and to the communal life, to the breaking of the bread and to the
prayers (Acts 2:42). They were of one heart and mind and shared
even the things they owned so that one among them was in want (Acts
4:32-35)

Communitarian view of the Church in PCP II:

The Church as communion emphasizes the communitarian view of the
Church.
The Church is viewed as the Christian community where the Christian grows
in faith.
It is Christ who calls his followers to form a Christian Community.

Ecclesial Communion means

Unity in diversity and equality in dignity.
This unity is expressed in sharing and mutual interaction of the different
members the sharing of material goods of time, talent and treasure is
the concrete expression of love, friendship and solidarity among the
members.
PCP II echoes Lumen Gentium, the Code of Canon Law and John Paul II in
affirming the equality of all believers without rejecting the hierarchical
structure of the Church:
This equality in Christian dignity does not do away with the ecclesiastical
hierarchy. There is, by the will of the Lord, a hierarchy which exercises
leadership in the Christian community. But this is a hierarchy of service, not
excellence.

Various levels of realization of communion:

-Within each local Christian community/ LocalChurch
(intra-communitarian) among families/members/small communities (BECs)
-Between each local Christian community/ local Church
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(inter-communitarian/ universal level),
-The See of Rome & its Bishop (the Pope) as the center & promoter of
communion.
With other Christian churches/traditions (ecumenical).

The Church of Churches, a communion of communion,

appearing as a communion of local churches, spread throughout the world,
each one itself being a communion of the baptized, united by one faith,
celebrating its unity in the Eucharist, sharing their goods.

The Church as Prophetic People in PCP II

By a supernatural appreciation of the faith (sensus fidei)

The people of God receive the Word of God and apply it to life.
They are to share the Word of God through living witness (PCP II, 119)
There is a Teaching office (Magisterium) who interpret authoritatively and
infallibly the word of God.

It has the mission of proclaiming the Good news a mission of evangelization

& catechesis.
It is also called to be the conscience of society this is the mission of
denouncing evil and all its manifestation: injustice, oppression, violence, the
culture of death.
It witnesses to the word and calls people to conversion.

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.

The Church is Priestly People

The Church is a worshipping and celebrating community.

The priesthood of the faithful is expressed in the full and active participation in
the liturgical and sacramental celebration.
The public & communitarian character of the liturgy

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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.

The Kingly/Servant People

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 Church as a Kingly People is called to be a ServantChurch.

The mission of the church is not purely spiritual.
The Church is called to be attentive to the situation of poverty, injustice, armed
conflict, human rights violation, ecological degradation,
PCP II calls for a renewed social apostolate and for the Church to actively
participate in the work for justice, peace, development & integrity of creation.
The church is to be involved in social transformation.

The Church of the Poor

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.
26
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:

These are groups of Christians who, at the level of the family

come together for prayer, Scripture reading, catechesis, and discussion of human
& ecclesial problems with a view to a common commitment
These communities decentralize and organize the parish community, to which
they always remain united.
They take root in less privileged & rural areas, and become a leaven of Christian
life, of care for the poor and neglected,
and of commitment to the transformation of society.(Redemptoris Missio 51)

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:

Basic Ecclesial Communities under various names and forms must be

vigorously promoted for the full living of the Christian vocation in both urban
and rural areas. (PCP II decree 109).

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.

The members desire to live as genuine disciples of Jesus.

They are close to one another and relate to each other as friends, brothers &
sisters in the Lord.
They gather regularly
to share Word of God and live it in their daily life
to pray and celebrate their faith
and to find ways to help and serve one another and those who are in need,
especially the poor.

Various forms of BECs

Chapel-based local communities. Identified with the whole village, barangay
or sitio - they gather in their chapel.
Chapel-based local communities with neighborhood cells
The are subdivided into neighborhood cells that gather in their homes.
The whole community gather in the chapel for the Bible-service and
the Eucharist
Family-groupings/neighborhood cells without chapels. They gather in their
homes for prayer-meeting/bible-sharing, and in public spaces for Eucharist
and assemblies

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:

30
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)

Characteristics of BECs according to PCP II:

1. Small communities (made up of families) whose members have a sense of

belongingness and united to one another & to their pastors (koinonia)
2. They share the word of God and are guided by regular catechesis
(kerygma)
3. They gather around the Eucharist and have a vibrant celebration of life in
the liturgy (leitourgia)
4. They share their material concerns & get involved in action for justice &
peace and social transformation. (diakonia)
5. They emerge among the poor & empower the poor

BECs: Expression of the PCP II Vision of a Renewed Church:

31
 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.

Through the BECs, the Church is experienced as a community of disciples.

The lay faithful experience communion they experience as sense of belonging,
unity and friendship with each other in within the neighborhood, village
&parish.
The lay faithful live out their vocation as people of God that participates in
Christs prophetic, priestly and kingly mission
They participate in mission as evangelized and evangelizing communities
agents of new evangelization
They actively participate in the liturgical celebration as a community
They serve one another and those in need and participate in the work for justice,
peace, development and the integrity of creation.
The church becomes truly the Church of the Poor where the poor are not just
mere objects of the churchs option but agents of the churchs liberating mission.

The BEC Culture

The BEC is not just an activity or a neighborhood grouping that comes

together to reflect on the Word of God.

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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.

There are seven pillars of BEC culture:

1. Personal Renewal and Conversion (Metanoia)

2. Communion and communitarian life (Koinonia)
3. The Word of God that is listened to, proclaimed and given witness (Kerygma,
Catechesis)
4. Prayer and Liturgical Celebration (Leitourgia)
5. Service/Social Action (Diakonia)
6. Option for the Poor
7. Active Participation and Servant Leadership

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:

33
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:

Communion describes relationship among the members of the Church

characterized by the unity, solidarity and sharing
which is based on a common faith,
which is celebrated in the breaking of the bread,
and which is concretely expressed in the sharing of material goods.
What is shared is not only the Word of God or the Eucharistic Bread
but also the material goods and resources.

This communion is made possible by the presence of the Holy Spirit

The trinitarian communion of the divine persons is the foundation and model of
ecclesial communion.
This unity and sharing can be realized in different levels of the Church
whether universal and local, diocesan and parochial,
within communities and between communities,
within families and among families.

According to St. John Paul II in Redemptoris Missio #51:

BECs are true expressions of communion
and a means towards deeper communion.

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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.

The sharing of material resources is an essential expression of communion both

in the New Testament and the conciliar documents.
This is an ideal that many BECs are trying to put into practice.
Thus, there are many mutual aid systems and income generating projects
designed to help the members who are needy.
Some BECs in the rural areas have set up communal farms.
Many have organized cooperatives.
These common undertakings are based on the principle of pooling of material
resources and engaging in economic activities as a community.
They provide alternative values and patterns of behavior for socio-economic
transformation.
Instead of fostering values identified with capitalism
such as individualism, selfishness and greed,
these projects are based on Gospel values
such as sharing, partnership and communal responsibility.
While these projects have sometimes been classified as non-religious activities,
they are actually concrete expressions of communion - the community of goods.
Through these projects the BECs are able to address the problems of poverty
and exploitation.
Through the principle of the common ownership of the means of production and
sharing of resources the BECs can help create a society where there will be no
needy person among them.
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It will be the realization of the ideal of the Christian community as described in
the summaries in Acts and an approximation of the Kingdom of God.

The 2nd Pillar of BEC Culture (Communion/Koinonia)

The members of the BECs should live according to these affirmations:

- We are family/community, we are close to one another, we live as friends, we

care for each other, we take care of each other, we share with each other our
time, talent and treasure,

- We regularly spend time together to deepen our relationship.

- As we strive to be close to one another we observe proper boundary and

respect for each other. We will never exploit or take advantage of each other.

- We are a community of equals and recognize our diversity of roles and gifts.

- When conflicts arise we \always strive together for dialogue and

reconciliation.

- 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
36
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:

Christs mission is prophetic by nature.

He came to proclaim or announce the Good News of Gods kingdom the Good
News of salvation.
He also denounced sin and evil in all its manifestation.
He called people to conversion.
The Church continues Christs prophetic mission
it is a prophetic people, an evangelizing and witnessing community.

All Christians by virtue of baptism share in Christs prophetic mission. This

mission is to be lived not only as individuals but also in community and as a
community,

37
BECs, which are new way of being Church, are prophetic/witnessing
communities.
They share in Christs and the Churchs prophetic mission.

They are an evangelized community that listens to the Word of God.

They allow themselves to be touched by the Word of God,
To be converted and changed by the Word of God.

BECs are the fruit of evangelization of the proclamation of the Word and
they continue to grow as through ongoing evangelization.

BECs become an evangelizing community, sharing their faith and proclaiming

the Word of God to others, reaching out to those who have become distant from
the Church, calling them to conversion and to live as genuine missionary
disciples of Christ.

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),

The most regular activity is the bible-reflection/sharing session where the

members of the BECs gather in their homes or in their chapel to reflect on the
Word of God and their concrete situation.
In the light of faith they discern their concrete response and courses of action.

There are many ways of sharing the Word of God.

It is up to the community which to adopt.
They do not have to stick to one form of bible-sharing.
The readings are usually taken from the Readings of the coming Sunday.
They may also choose readings that are appropriate to their situation or
occasion.

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

Seven-Steps Gospel Sharing

1. We invite the Lord (opening prayer)
2. We read the text (gospel reading)
3. We pick out any words and meditate on them
4. We let God speak to us in silence
5. We share what we have heard in our hearts
6. We discuss any task which our group is called to do
7. We pray spontaneously

Modified Lectio Divina

39
 1. Invocatio (calling to mind Gods presence)
2. Proclamatio (reading aloud the text)
3. Meditatio (meditation on the text trying to understand the meaning of the text)
What is God trying to tell me?
4. Oratio (the prayer that flows from the meditation, contemplation) What we want to
say to God.
5. Contemplatio (silent contemplation on the divine presence)
6. Collatio (sharing with one another on practical insight from the text, making resolutions
& commitments on what needs to be done, changes to be made in oneself & the situation)
7. Actio(planning for action)

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)

Pope Francis recognizes the role of BECs as agents of evangelization: BECs

are a source of enrichment for the Church and raised by the Spirit for
evangelizing different areas and sectors (Message to BEC Assembly in Brazil
2013, echoing EG 29).

The 3rd Pillar of BEC Culture( Kerygma):

The members of the BECs should live according to these affirmations:

- 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:

41
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.

This priestly mission is lived not only individually but as a community

through the BECs.

Thus, the BECs are by their nature and mission a priestly community.
42
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.

Preparation for the reception of the sacraments (pre-baptismal, pre-confirmation,

etc) can be done at the BEC level.

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.

Prayer and liturgy is, therefore, an integral part of BEC culture

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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 Kingly mission of the Church is a mission of service expressed in the

struggle to overcome the reign of evil in the hearts of people and in society and
in the work for the Kingdom.
The Church is therefore called to be a Servant Community servant of God and
of humanity, the servant of the kingdom.
The Church continues to work to make the kingdom of God a reality on earth
and in the lives of people.

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.

BECs actively participate in Christ's kingly mission.

Since this kingly mission is expressed in service, the BECs are called to become
serving communities.
They participate in making the kingdom of God a reality in this world by
promoting peace and justice, integral development and liberation, and the
integrity of creation.

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)

The 5th Pillar of BEC Culture:Social Action (Diakonia)

We believe that faith without good works is dead. Faith is to be expressed in our
life of service.

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 meet regularly to assess our situation - social, economic, political, ecological.

We identify the problems, issues and needs that we have to respond to as a
community.

We actively participate in the process of planning, implementing, and evaluating

programs and projects that will address these problems and needs.

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.

We reject terrorism and violence as means in bringing about social

transformation and follow the path of peace and active non-violence.

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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:

Jesus was born poor among the poor.

The first to welcome him were the poor
He grew up to maturity in the midst of the poor.
Thus, the Son of God did not only become a human being, he also became poor.
By doing so, Jesus made an option for the poor.
The poverty of Jesus was not only the poverty of life (in terms of lifestyle)
but also the poverty of his very being by virtue of his total dependence on the
Father.
This poverty is described as kenosis, the self-emptying of Jesus as described in
Paul's epistle to the Philippians (Phil 2:6-11).
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Thus, Jesus' act of becoming like other human beings especially in poverty,
humiliation, rejection and death on the cross may be regarded as kenosis.

The poor were the object of Jesus' preaching and praxis.

Jesus proclaimed the Good News to the poor.
Many of the miracles were performed in favor of the poor expression of his
compassion.
Jesus called the poor blessed for the Kingdom of God belongs to them.
Jesus identified himself with the poor: Whatsoever you do to the least of these,
you did it to me (Mt 26: 31-46).
He declared that everyone will be judged by their love and compassion for
them. The face of poor reflects the face of Christ.

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.

The Church is called to be a Church of the Poor.

According to Pope Francis:
This is why I want a Church which is poor and for the poor.We need to
let ourselves be evangelized by themWe are called to find Christ in
them, to lend our voice to their causes but also to be their friends,
to listen to them, to speak to them and to embrace the mysterious wisdom
which God wishes to share with us through them
Evangelii Gaudium 198

This vision of the Church was first promoted by Pope John XXIII who
convened the Vatican II.According to Lumen Gentium 8:

Just as Christ carried out his work of redemption in poverty and

oppression, so the Church is called to follow the same path if she is to
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 communicate the fruits of salvation to men.Christ Jesus, though he was
by nature God ... emptied himself, taking the nature of a slave (Phil
2:6,7), and being rich, became poor (2 Cor 8:9) for our sake.
Likewise, the Church, although she needs human resources to carry out
her mission, is not set up to seek earthly glory, but to proclaim, and this
by her own example, humility and self-denial.

The article emphasizes the idea of kenosis - self-emptying of Christ.

The Church must also undergo kenosis.
Besides following the path of evangelical poverty, the Church is called to
alleviate the condition of the poor, to serve the poor.
The Church, therefore, follows the example of Christ in his poverty and in his
care for the poor.

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. Embracing and practicing evangelical poverty

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 2. Special love for the poor
3. Love of preference for the poor
4. Non-discrimination of the poor
5. Preferential attention to the poor
6. Solidarity and collaboration with the poor
7. Defending and vindicating the rights of the poor
8. The poor as evangelized & evangelizers
9. Simple lifestyle for pastors and leaders
10.Tilting the communitys center of gravity towards the poor
11.Following Jesus through poverty & oppression
12.Active participation of the poor in the Churchs mission

Three levels of meaning can be deduced from these 12 paragraphs:

1. Embracing evangelical poverty, sharing and simple lifestyle (3 par)
2. Option for the poor (7 par)
3. Active participation of the poor in the life and mission of the Church (2
par)

Thus, the Church of the poor means:

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.

The BECs are Concrete Expression of the Church of the Poor

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 are the objects of evangelization

the Good News of salvation and liberation is announced to the poor.
The poor also become evangelizers the bearers of the Good News.
The poor actively participate in the prophetic mission of Christ and the Church.
Those who are not poor are evangelized by the poor. Not just by their words but
by the witness of their life and their simple faith.

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.

According to John Paul II:

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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 6th Pillar of BEC Culture (Option for the Poor)

We embrace evangelical poverty.

We totally depend on God.
We affirm our commitment and option for the poor.
We live a simple life-style and consider ourselves as stewards of Gods blessing
and so our time, talents and resources with the poor.
We will make sure that the poor in our midst will fully participate in the life and
liberating mission of the Church and our local community, especially in our
struggle for liberation, total human development, justice, peace and the integrity
of creation.
We strive to become truly the Church of the Poor

Suggested Schedule for Intensive BEC Evangelization Seminar/Retreat

(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

8:00 Module 2: Personal Conversion & Discipleship

10:00 break
10:20 Module 3: Discipleship in Community the Church
12:15 lunch break
1:00 - Singing
2:00 Module 4: Discipleship in Community BEC
4:00 break
4:20 Module 5: BECs Locus of Communion
6:20 Personal Reflection/Liturgy
7:00 Dinner
8:00 Module 6: BECs & Prophetic Mission (Evangelization)
Sunday

8:00 Module 7: BECs & Priestly Mission (Liturgy)

10:00 break
10:20 Module 8: BECs & Kingly/Servant Mission (Social Action)
12:15 lunch break
2:00 Module 9: BECs & Church of the Poor
4:00 break
4:30 Closing Liturgy/Mass

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