By Catholic Bishops’ Conference of the Philippines
This is often the respectable Vatican licensed nationwide Catholic Catechism for the Philippines, entitled Catechism for Filipino Catholics [CFC]. As a countrywide catechism, one significant functionality of the CFC has been to attract jointly significant present assets for our “renewed catechesis.” the 1st is the authentic Catholic instructing of the common Church as proposed within the Catechism of the Catholic Church [CCC], promulgated by way of the Pope in 1992. the second one is the Acts and Decrees of the second Plenary Council of the Philippines [PCP II], with its complement, the nationwide Pastoral Plan [NPP], which jointly current a finished view of the nationwide tradition and particular catechetical scenario of the Philippine Church. This formally licensed version of the CFC is obtainable via the Catholic Bishop’s convention of the Philippines [CBCP] as a huge attempt in imposing PCP II’s pressing demand a triple renewal: a renewed “Catechesis” which in flip will give a contribution considerably to a renewed “Worship” and “Social Apostolate.”
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Extra resources for Catechism for Filipino Catholics (CFC)
D. An Act, Yet a Process 148. A fourth paradox highlights Faith as both a particular act, yet perseverance in a life-long process that is the beginning of eternal life (cf. CCC 162-63). ” (Jn 17:3). But this faith in Christ is much more than a single, personal decision for Christ. It is an enduring way of life within the Christian community, the Church. In fact it is the principle of our new life in Christ, which gives us a foretaste of lifewith-him in heaven. St. Paul wrote: “The life that I now live is not my own; Christ is living in me.
For example, Adam and Melchisedek are types of Christ (cf. Heb 6:20-28); the flood foreshadows Baptism (cf. 1 Pt 3:20-21); manna in the desert is the “type” of the Eucharist (cf. Jn 6:48-51, CCC 128-30). * 95. Third, the readers/hearers. We are constantly asking Scripture new questions and problems, drawn from our own experience. ” At the same time we recognize that the Bible brings its own culture of meanings and framework of attitudes that help form, reform and transform us, the readers, into the image of Christ.
But this obscurity which we experience even in our deepest human relations does not destroy faith’s firmness. We instinctively recognize that persons, and especially the all-personal God, can never be reduced to being “proven” by scientific experiment. B. Free, Yet Morally Obliging 146. Faith’s second paradox is that it is both free and morally obliging (cf. CCC 160). Our Christian Faith is a free response. No one, not even God, forces us to believe. God calls men to serve Him in Spirit and in truth.