The Social Development Thrusts of Couples for Christ

The Social Development Thrusts of Couples for Christ

“2.21. COUPLES FOR CHRIST, in raising up holy Christian men and women, likewise raises up responsible members of society and patriotic citizens of countries.”




Introduction

Good morning brothers and sisters. I praise and thank God for the chance to participate with you in this first ever Migrants’ Program Convention, and to share with you in this momentous occasion, the current major thrusts of the CFC Social Development Programs.

2017 is a historic year -- historic for the Catholic Charismatic Renewal Movement in general and for Couples for Christ, in particular.

This year marks the 50th Anniversary-- the Golden Jubilee of the Catholic Charismatic Renewal Movement, in the world.   (The reckoning point was the "Duquesne Weekend" in Pittsburg, Pennsylvania, on February 17-19, 1967, the “beginning of the Charismatic Renewal in the Catholic Church.”)  No less than Pope Francis issued an invitation that this golden jubilee be celebrated, specifically on Pentecost Sunday 2017 – that is, June 4, 2017.

This is significant for us in CFC because CFC was established in 1981 by Ligaya ng Panginoon (LNP), which was established in 1975 as a member of the Sword of the Spirit (SOS), an ecumenical charismatic community which roots its establishment and existence to the beginning of the charismatic renewal in the United States, in 1967.

This year, 2017 too—and I call attention to this – is the 20th Anniversary of the issuance by Jaime Cardinal Sin, of his Pastoral Statement to Couples for Christ. This is very important.
We all know who Jaime Cardinal Sin is.  And we must all  be interested on what he has said about CFC.

On February 27, 1997, 20 years ago, Cardinal Sin described CFC, and issued pastoral instructions, guidance and exhortations to it and to the Philippine Church. His words- both historic and prophetic-- still reverberate until now.

May I quote, for example, the following statements:

“PCP II recognized the contributions made by movements of renewal in the church today. …. When properly guided they draw attention to the continuing presence, power, and activity of the Spirit in the Church and in the world. (PCP II, Art. 611-612). Such is the confidence of the council to renewal movements in the church today.

Within the past few years, a strong evangelistic movement has emerged in our country. This is the Couples for Christ (CFC). CFC has spread rapidly and has had a big impact on the Church and on the country.”

 “CFC is part of the renewal movement in the Philippine Church. Like other transparochial communities, it has done a lot in strengthening marriage and family life among Filipinos. For this reason, it has contributed in the work of building the church of the home.

CFC is also moving strongly into helping build the church of the poor. This is realized through its contribution in nation building by working to renew not only the citizenry but its many important government leaders and officials.”

It has been 20 years since, and now we continue to celebrate this gift of a unique mission of building the Church of the Home and building the Church of the Poor in CFC. And indeed, as aptly described by the Cardinal:  CFC moved “strongly” into helping build the church of the poor.

The interplay between Church of the Home and Church of the Poor

By this time, we now know how the so-called “twin mission” of CFC proceeds on the ground:  they not only complement each other; they are intertwined and inseparable.

In our Mission Conference in 2014, I had the privilege to call attention to Pope St. John Paul II’s statement that:

• “When family life is healthy and flourishing, there is likewise a strong sense of community and solidarity — two essential elements for the Church of the poor.  Not only is the family an object of the Church’s pastoral care but it is also one of the most effective agents of evangelization. …

• The witness borne by being a Church of the poor will also be of inestimable value to the family in its Christian and social vocation. Indeed, without ignoring the deleterious effects of secularism or of legislation that corrupts the meaning of family, marriage and even human life itself, we may note that poverty is certainly among the major factors exposing Filipino families to the risk of instability and fragmentation………. A Church of the poor can do much to strengthen the family and to combat human exploitation.

Today, Pope Francis always reiterates what he stated  in his Pastoral Exhortation Amoris Laetitia,--- which to me is  one of the simplest presentation of the interplay between the Church of the Home and the Church of the Poor.  He said:

44. … The family is a good which society cannot do without, and it ought to be protected. “The Church has always held it part of her mission to promote marriage and the family and to defend them against those who attack them”, especially today, when they are given scarce attention in political agendas. Families have the right to “to be able to count on an adequate family policy on the part of public authorities in the juridical, economic, social and fiscal domains”. At times families suffer terribly when, faced with the illness of a loved one, they lack access to adequate health care, or struggle to find dignified employment. “Economic constraints prohibit a family’s access to education, cultural activities and involvement in the life of society. In many ways, the present-day economic situation is keeping people from participating in society.  Families, in particular, suffer from problems related to work, where young people have few possibilities and job offers are very selective and insecure. Workdays are long and oftentimes made more burdensome by extended periods away from home. This situation does not help family members to gather together or parents to be with their children in such a way as to nurture their relationships each day”.

290. “The family is thus an agent of pastoral activity through its explicit proclamation of the Gospel and its legacy of varied forms of witness, namely solidarity with the poor, openness to a diversity of people, the protection of creation, moral and material solidarity with other families, including those most in need, commitment to the promotion of the common good and the transformation of unjust social structures, beginning in the territory in which the family lives, through the practice of the corporal and spiritual works of mercy”. All this is an expression of our profound Christian belief in the love of the Father who guides and sustains us, a love manifested in the total self-gift of Jesus Christ, who even now lives in our midst and enables us to face together the storms of life at every stage. In all families the Good News needs to resound, in good times and in bad, as a source of light along the way. All of us should be able to say, thanks to the experience of our life in the family: “We come to believe in the love that God has for us” (1 Jn 4:16). Only on the basis of this experience will the Church’s pastoral care for families enable them to be both domestic churches and a leaven of evangelization in society

THE CFC SDPs

At this point, I call to mind Section 2.21 of the CFC Statutes, which say:

“2.21. COUPLES FOR CHRIST, in raising up holy Christian men and women, likewise raises up responsible members of society and patriotic citizens of countries.”

Indeed, while CFC pursues personal holiness, evangelization and formation, CFC should never lose the passion to help build the Church of the Poor through programs and activities in pursuit of social justice and Total Christian Liberation.

Fortunately, we have the gift of the Social Development Programs. The SDPs ensure that CFC will not get lost in pursuing the CFC mission.

As set forth in our International Statutes:

– 2.33 Total Christian liberation. COUPLES FOR CHRIST is committed to work for the liberation of the human person, especially the poor, from whatever is not of God, from such evils as poverty, oppression, injustice.

“11.1 COUPLES FOR CHRIST has established various Social Ministries in order to work for total human liberation and for justice and peace in the world.

11.11 The CFC Social Ministries constitute COUPLES FOR CHRIST’s work of Building the Church of the Poor.”

11.2 The various CFC Social Ministries are the following:

CFC OSM (Armed services ministry)
CFC STMA (Socio-political renewal)
COOPS for Christ  (Socio-economic renewal)
GKARE (Health)
ISAIAH 61:1 (Prison ministry).
OIKOS SOCIETY (Socio-environment renewal).
And of course, CFC MIGRANTS PROGRAM 

Last year, by God’s grace, we were able to hold the first ever Social Development Congress of CFC ANCOP on June 14, 2016,  at the Function Room 4, SM Mall of Asia SMX, Pasay City.

The SDP Congress 2016 has brought together CFC leaders, brethren, partners and volunteers who were engaged in the various CFC Social Development Programs, namely--- CFC SAINT THOMAS MORE AND ASSOCIATES, CFC MIGRANTS’ PROGRAM, COOPS FOR CHRIST, GKARE, CFC ORDER OF ST. MICHAEL, CFC OIKOS SOCIETY and ISAIAH 61 PRISON MINISTRY.

Together with the stakeholders from the different sectors,--- members, sponsors, government agencies, clergy, and other interested parties in the work of Human Development – the SDP Congress served as:

(a) venue in expressing our experience of Joy of Answering the Cry of the Poor through the CFC Social Development Programs;

(b) a forum where authoritative studies and observations, (i.e “The Couples for Christ: Suborganizational Framing and Sociopolitical Mobilization in the Catholic Charismatic Renewal.”)  were presented affirming  that the CFC-- as a community, through its SDP,-- has been making a difference in the protection and promotion of human dignity and development.

(c) a chance to share and produce materials to further strengthen the commitment to participate, promote and even take leadership roles in the various social development work.


It was during this event that we appreciated more fully the gift of the SDP in CFC, in the country and in the world. We had the chance to look closely at all of them and hear truly amazing, inspiring and good news from them.

Allow me to give you some updates.

CFC OSM
From April 3, 2014-2017, OSM- by conducting its Character Enhancement Programs in the Philippine Army, Scout Rangers, Marines, Navy,  even BJMP and cadets in the Philippine Military Academy - was able to already reach almost  10,000 uniformed military/police personnel (9, 068 participants by 2016).

CFC OSM now has three (3) CEP modules:  Only for the Brave;  Strength to Succeed ; Heart to Serve.

And due to the urgent need to serve more and serve better, OSM has launched what it calls as SPEARHEAD – the creation of trained local service team and pool of speakers for deployment in their respective areas across the the country.

CFC  OIKOS SOCIETY

To raise awareness about our mission to be stewards of God’s creation, Oikos has been conducting Laudato Si training seminars in Luzon, Visayas and Mindanao, with 45 provinces represented.
It has an annual nationwide tree growing project. CFC Metro Manila alone has planted 14,000 trees in 24 hectares of DENR-designated watershed areas. The target  is to reforest 60 hectares of watershed areas.

STMA

To this date, St. Thomas More and Associates is present in at least 25 Government Agencies in Metro Manila, consistently conducting Christian Life Programs, Quarterly Assemblies and Prayer Meetings and also households for their members. Recently, St. Thomas More and Associates was able to conduct a Christian Life Program inside the National Bureau of Investigation wherein 32 participants completed the modules.

COOPS FOR CHRIST

CFC Cooperatives Federation is already composed of 49 active Cooperatives nationwide. They are providing Multipurpose Loans to all CFC members including mission loan. Coops Metro Manila alone has 7, 000 members. Nationwide, it has 25,000 members with total assets of P220M.
It has 11,698 Total Number of borrowers, and the Total Amount of loans granted? Ask me how much: P405,080,000

GCARE

For 19 years, Give Care Health Foundation was able to serve  80 cities and provinces nationwide to conduct surgical missions, ophthalmological and dental missions handling over 5, 000 major health cases and 20, 000 minor cases.

Bohol was their latest area of mission. This and many more are done by Give Care Health Foundation to uphold their goal that “If our poor fellowmen cannot afford to go to the hospital for operation, then brings health services to them.”

ISAIAH 61:1

Last year, 16 of our leaders/members in Couples for Christ and Singles for Christ received the Gawad Paglilingkod Award from CBCP - Episcopal Commission on Prison Pastoral Care. They are among the thousands of prison care volunteers across the country who extend much of their valuable time, talent and efforts to reach out and share Christ's merciful love to our brothers and sisters in jail.

CFC MIGRANTS PROGRAM
In 2016, Migrants Program was able to conduct their Moral Values Reorientation Program to 41, 447 participants including those from the Schools, LGUs, Parishes, Recruitment Agencies and even to drug surrenderers. Their FGAS or the Financial Growth, Abundance and Stewardship Seminars were attended by a total of 1, 068 participants. Aside from this, Migrants Program was also able to conduct various activities such as Forums on Solo Parenting, Family Fun Ride and Facilitators Training for their volunteers. They are able to reach Bahrain, Qatar, UAE, Singapore, Brunei, Hongkong, Macau, Japan and Guam and is also on board in the Diocese of Iba, Baanga, Bataan, Antipolo and Pasig through their Migrants’ Desk since its starting date.


Since last year too, the Social Development Programs has been entrusted by CFC to take a leadership role in initiating, forming, and  implementing  CFC’s response to the drug problem in the Philippines through CFC Project ReForm which, to date-

(1) Has already conducted six (6) Trainings for Rehabilitation and Formation Counsellors  in Metro Manila, Luzon and Visayas. Now it has a total of  260 counsellors;
(2) Has served in the Community Based Treatment  Services in Youth Centers in QC (200)  and Cebu (170),  3 barangays and parishes, as well as street children in QC area.
(3) Conducted Substance Abuse Prevention Seminar to 6,000 students of the  University of Makati.


Indeed, the Lord has continued to bless CFC by making use of the social development programs,   to create sacred spaces in the homes, in the marketplace, in traditional civil spaces and in the peripheries.

THRUSTS

Presently, CFC has entrusted to the Social Development Programs, 3 major thrusts of the community, as follows:

(1) to “expand the reach”;
(2) to “strengthen the core”; and
(3) to “Stand Firm in the Faith”;

On September 15, 2015, at Christ the King Parish, Greenmeadows, Quezon City, CFC Chairman Joe Tale gave the direction for CFC to “Strengthen the Core, Expand Your Reach.”

Sharing his reflections, Joe Tale noted three current realities: the “intensified attacks on marriage and the family,” the “intensified attacks on the dignity of the human being” through widespread poverty and violence, and the “unbridled destruction of the environment.”

“We, in CFC have done much,” said Joe Tale, but. “For as long as we are not yet light to the nations, there is still more to do.”


The role of the SDP in the community’s thrust to “Strengthen the Core”

Joe Tale first exhorted the CFC leaders to  “Strengthen the Core”.

This “core” is “our selves,” who must continue to strive in personal holiness, grow in the fruit of the Spirit and have a deeper formation.

The ‘core “ also refers to CFC’s Mission Core, who must live up to the name “CFC Mission Core.” He exhorted all to ask and reflect: “Am I still called to be Mission Core.”

The “core” also means CFC’s “central call”, which is Marriage and Family.
In this strategic direction to “Strengthen the Core”, the SDP has contributed and shall continue to do so, in initiating deeper formation programs on the work with the poor as well as the social doctrines of the Church.

CFC leaders and members must not lose sight of the mission.

The CFC Mission Core –top leaders of CFC – must even have deeper formation on this mission.
Hence, last year, the first ever Mission with the Poor Weekend was piloted in MM Central A, and this year, in the United Arab Emirates.  The MWTPW  is a 1 ½ day retreat aimed at equipping participants with a better understanding of what poverty is, who the poor is, and of our efforts with and for the poor.  The Primary Target Participants are CFC leaders in the Mission Core level (chapter, cluster, sector/provincial/ country, governance team, Family ministries cluster coordinators and up) who are engaged in any aspect of service (program heads, regular manpower, fund generation) in CFC’s work with the poor in an area.  It consists of 4 talks:

Session 1: The Church of the Poor
Session 2: Caring for the Person in Need
Session 3: Sharing for the Common Good
Session 4: A Future Full of Hope

The highlight is an immersion consisting of Works of Mercy activity. This is the reason If done within the Philippines, the venue can be in an ANCOP site or a retreat house with a nearby ANCOP site.  If this retreat is done abroad, the venue can be in a retreat house near a prison facility, depressed area, a hospital, or any location or facility where corporal and spiritual works of mercy can be exercised.

We expect that in the next run of this retreat, the SDP leaders would be the participants.

Also in the offing will be the CFC Institutes inaugural offering on the Social Doctrines of the Church. Efforts are now underway to put together this “college” that will ensure our continuing formation and learning on building the Church of the Poor.

At this point allow me also to call attention that each of the SDP has its own core of leaders and volunteers. Each also has your Trainor’s trainings (like in Oikos); Coops has Lakbay- aral; OSM has Speartheads; Isaiah 61:1 has continuing formation under the auspices of the CBCP-ECPC; Migrants Program even has its volunteers trained in Counselling thru EFA. STMA is set to be trained on Pre-Judicial Marriage Counselling.   All these should continue and must be supported.

The role of the SDP in the community’s thrust to “expand the reach”

Joe Tale exhorted the CFC leaders to “Expand Your Reach”. Explaining that,  “we do not exist for ourselves,” he pressed the leaders to pursue new evangelization opportunities head-on, with new ways, new methodologies, new target areas – specifically mentioning the Migrants sector, the schools, and the mission areas now of CFC’s Order of St. Michael.

He urged CFC to “tell the world of His Love” by making a beachhead in media, and doing evangelization projects that could go viral in the social media.
Finally, he reminded CFC of its prophetic role and the need to exercise it.  For this, he mentioned the resurgence of the role of the CFC Social Development Programs.

All these, Joe Tale explained, is  “like training, making sure that we are ready-- by preparing spiritually and through deeper formation,-- to serve the moment the opportunity comes.”
To pursue this strategic imperative, the SDPs have been characterized as part of the Beautiful in this Evangelization Strategy tagged as “The True, the Good and the Beautiful.” Let me spend a bit more time explaining this.

The Mission to the Poor Directorate (dubbed before as BCOP directorate) is now known simply as ANCOP. Hence, we now have ANCOP the directorate, under which are the ANCOP programs of ANCOP Foundation (CSP, Cornerstone, ComDev) as well as the SDP programs.

Since last year, our top leaders in CFC has directed us to adopt an evangelical strategy that  moves from the “beautiful to the good, and finally, to the true.”

The pattern is more or less as follows:
– first the beautiful (how wonderful!),
– then the good (I want to participate!), and finally,
– the true (now I understand!).

For CFC, we call them as follows: the beautiful means “gateway evangelization”; the “good” means CFC; the true “Mission Core”

The Social Development Programs shall essentially be there in the “beautiful”. They shall be our gateway evangelization. Henceforth, SDP shall no longer be exclusive to CFC. Yes, we have partners but our programs shall no longer be limited to CFCs or are solely meant to invite people to CFC. We shall continue to create sacred spaces. We shall simply, expand the reach.

The role of the SDP in the community’s thrust to “Stand Firm in the Faith”  

Our theme this year is not “Stand for our Faith” nor “Be firm in the faith” but STAND FIRM IN THE FAITH.

The dictionary meaning of the phrase “Stand Firm” can make our theme clearer. “Stand Firm” means “to refuse to change a decision, position”. It means to “stand up or offer resistance to somebody or something; to hold out, resist, withstand, fight down, oppose, fight, fight back, defend.”

• 1.4 COUPLES FOR CHRIST is a missionary body, and the families throughout the world that make up COUPLES FOR CHRIST are to be families that will be instruments of the Holy Spirit in renewing the face of the earth.

We will stand firm on that.

• 2.3 COUPLES FOR CHRIST carries out its mission of renewal throughout the world by focusing on three basic areas – evangelization and Church renewal, family life renewal, and total Christian liberation.

• 2.31 Evangelization and Church renewal. COUPLES FOR CHRIST is called to a work of evangelization that is rapid, massive and global.
• 2.311 Every CFC member is to be an evangelizer and is to live an evangelistic lifestyle.
• 2.32 Family life renewal. COUPLES FOR CHRIST’s work of evangelization, formation and support is situated in the context of Christian family living.
• 2.321 COUPLES FOR CHRIST is committed to the defense and strengthening of families and of Christian family values.
• 2.322 COUPLES FOR CHRIST seeks to build a network of committed Christian couples and families throughout the world.
• 2.33 Total Christian liberation. COUPLES FOR CHRIST is committed to work for the liberation of the human person, especially the poor, from whatever is not of God, from such evils as poverty, oppression, injustice.

We will all stand firm on all of those.

And more.

Allow me to call attention to the following statements in Familiaris Consortio which has become of tremendous relevance during these present times:

“The social role of families is called upon to find expression also in the form of political intervention: families should be the first to take steps to see that the laws and institutions of the State not only do not offend but support and positively defend the rights and duties of the family. Along these lines, families should grow in awareness of being "protagonists" of what is known as "family politics" and assume responsibility for transforming society; otherwise families will be the first victims of the evils that they have done no more than note with indifference."[110]

Our Church speaks of being “protagonists”. CFC shall be a protagonist. The SDPs, as ever, shall be at the forefront in this.

Specific to Migrants,  I call attention to Pope Francis message to the participants in the International Forum on Migration and Peace held very recently, on 21 February 2017. He said:
1

“Our shared response may be articulated by four verbs: to welcome, to protect, to promote and to integrate.

To welcome. “Rejection is an attitude we all share; it makes us see our neighbour not as a brother or sister to be accepted, but as unworthy of our attention, a rival, or someone to be bent to our will” (Address to the Diplomatic Corps, 12 January 2015). … what is needed is a change of attitude, to overcome indifference and to counter fears with a generous approach of welcoming those who knock at our doors.”

To protect. … the migratory experience often makes people more vulnerable to exploitation, abuse and violence … Protecting these brothers and sisters is a moral imperative…

To promote. Protecting is not enough. What is required is the promotion of an integral human development of migrants, exiles and refugees. This “takes place by attending to the inestimable goods of justice, peace, and the care of creation” (Apostolic Letter Humanam Progressionem, 17 August 2016). Development, according to the social doctrine of the Church (cf. Compendium of the Social Doctrine of the Church, 373-374), is an undeniable right of every human being. As such, it must be guaranteed by ensuring the necessary conditions for its exercise…

To integrate. Integration, which is neither assimilation nor incorporation, is a two-way process, rooted essentially in the joint recognition of the other’s cultural richness: it is not the superimposing of one culture over another, nor mutual isolation, with the insidious and dangerous risk of creating ghettoes. … Furthermore, for the Christian community, the peaceful integration of persons of various cultures is, in some way, a reflection of its catholicity, since unity, which does not nullify ethnic and cultural diversity, constitutes a part of the life of the Church, who in the Spirit of Pentecost is open to all and desires to embrace all (cf. John Paul II, Message for World Migration Day, 5 August 1987).

Let me end by reminding all of us of the pronouncement by Archbishop Arguelles, in 1995. At the time he was in the Military Ordinate while serving as Spiritual Adviser to SOLD

• “The Couples for Christ are aware that they play a big role in that unfinished  struggle for national renewal….   [This renewal]  is hidden, mysterious, profound, lasting, seemingly slow but sure. That happens wherever Couples for Christ set foot in, with prayerful songs and outbursts of inner joy.  The joy of the Lord brings a new and different kind of life.  It can transform a whole nation. It has happened in the past. It has to happen again and again… 

Good morning once again. May God be praised!

Delivered by Arnel M. Santos

at the CFC MIGRANTS’ PROGRAM- CALABARZON CONVENTION,

April 29, 2017, 8 Anchors Cultural Center, Seamen’s Village, Dasmariñas Cavite

Intoxicated by the Spirit after the CFC CLP Talk 9

While preparing for Strong and Faithful Talk No. 5-Exuberant Love (for CFC MM West C on March 26,2017),  I came across this lecture by Fr. Ranerio Cantalamessa, OFM Cap entitled:  "THE SOBER INTOXICATION OF THE SPIRIT."  It is actually his Third Sermon for Advent 2016, given to the papal household (yes, with no less than Pope Francis in attendance)

Four (4) things caught my attention.  I summarize them here sequenced according to the level of exuberance I have experienced while reading the lecture. 

First. Fr. Cantalamessa explains that there are two (2) kinds of intoxication: the physical and the spiritual.

"The likeness lies in the fact that both types of intoxication infuse joy; they make us forget our troubles and make us escape ourselves. 

The contrast lies in the fact that while physical intoxication (from alcohol, drugs, sex, success) makes people shaky and unsteady, spiritual intoxication makes people steady at doing good. 

The first intoxication makes people come out of themselves to live below the level of reason; the second makes people come out of themselves to live above the level of their reason. 

Both use the word “ecstasy” (the name recently given to a deadly drug!), but one is an ecstasy downward and the other is an ecstasy upward."

(With these insights, I whispered my first expression of exuberance: "Wow!")  

Second.  He then speaks of two (2) paths to spiritual intoxication. 

The first path which he refers to as "the old path"  is from sobriety to intoxication. 

This means that  "the way to attain spiritual intoxication, or fervor, was sobriety, that is, abstinence from things of the flesh, fasting from the world and from one’s desires—in a word, mortification.... Spiritual intoxication, with all that it signifies, thus comes at the end and is reserved for the 'perfect." 

Fr. Cantalamessa clarifies that "There is great wisdom and experience underlying all this, and it would be wrong to consider these things outdated," but he ventures to saying:  "It must be said, however, that such a rigid plan also marks a slow, gradual shift from a focus on grace to a focus on human effort,..." 

He thus asserts: "The Holy Spirit is given to us so that we are able to mortify ourselves rather than being given as a reward for having mortified ourselves." 

And so, "One must look on the life of the Christian in a similar way. He may have fasted, kept vigils, chanted the psalms, carried out every ascetic practice and acquired every virtue; but if the mystic working of the Spirit has not been consummated by grace with full consciousness and spiritual peace on the altar of his heart, all his ascetic practice is ineffectual and virtually fruitless, for the joy of the Spirit is not mystically active in his heart.[9]"

The second path is "from intoxication to sobriety".  

And this path "was the path that Jesus led his apostles to follow. Even though they had Jesus as their teacher and spiritual master, they were not in a position before Pentecost to put into practice hardly any of the gospel precepts. But when they were baptized with the Holy Spirit at Pentecost, then we see them transformed and capable of enduring all kinds of hardships for Christ, even martyrdom. The Holy Spirit was the cause of their fervor rather than its effect."

(With these I uttered my second "Wow!"  This is awesome!) 

Third. After explaining that our journey is from intoxication to sobriety, Fr, Cantalemessa makes this bold challenge: 

"We need the sober intoxication of the Spirit even more than the Fathers did. The world has become so averse to the gospel, so sure of itself, that only the “strong wine” of the Spirit can overcome its unbelief and draw it out of its entirely human and rationalistic sobriety, which passes itself off as “scientific objectivity.” Only spiritual weapons, says the Apostle, “have divine power to destroy strongholds. We destroy arguments and every proud obstacle to the knowledge of God, and take every thought captive to obey Christ” (2 Cor 10:4-5).

Finding these statements very relevant to the CFC theme  "Stand Firm in the Faith," I re-read those words, tried to memorize them, after expressing my exuberance:"Wow! This is wonderful!"

Fourth. Then came the fourth point that led me exultant,  with my heart jumping with joy.

Fr. Cantalamessa speaks of the places where to receive and experience this spiritual intoxication, i.e. the "Penetrating Rain of the Spirit". 

Citing St. Ambrose, these places are the two classic “places” —the Eucharist and Scripture. But St Ambrose also hints at a third possibility,... an “extraordinary” way (extraordinary in the sense that it is not predetermined or instituted), that consists in re-living the experience the apostles had on the Day of Pentecost. "He intended to inspire the faithful to desire the experience of this “penetrating rain of the Spirit” that occurred at Pentecost because  "also for St. Ambrose Pentecost was not a close event, but a possibility always open in the Church."

And what is that "third possibility"?

Here. 

Fr. Cantalamessa says:

One of the ways in which the Holy Spirit is acting today, outside the institutional channels of grace, is the Charismatic Renewal.  

To buttress this assertion, he quoted the theologian Yves Congar,  who in his address to the International Congress of Pneumatology at the Vatican in 1981 on the sixteenth centenary of the Ecumenical Council of Constantinople, said,

How can we avoid situating the so-called charismatic stream, better known as the Renewal in the Spirit, here with us? It has spread like a brushfire. It is far more than a fad. . . . In one primary aspect, it resembles revival movements from the past: the public and verifiable character of spiritual action which changes people’s lives. . . . It brings youth, a freshness and new possibilities into the bosom of the old Church, our mother. In fact, except for very rare occasions, the Renewal has remained within the Church and, far from challenging long-standing institutions, it reanimates them.

And what is in Charismatic Renewal that makes it a place to receive the penetrating rain of the spirit?

Fr. Cantalamessa points to what he refers to as the BAPTISM IN THE SPIRIT.

"The principal instrument by which the Renewal in the Spirit 'changes people’s lives' is the baptism in the Spirit. I mention it in this place without of course any intention of proselytism, but because I think it is important that a reality which touches millions of catholics around the world be known at the center of the Church.

The expression itself comes directly from Jesus who before ascending into heaven, referring to the future Pentecost, said to his apostles: “John baptized with water but you, not many days from now, will be baptized in the Holy Spirit” (Ac 1:5). This is a rite that has nothing esoteric about it but rather occurs with gestures of great simplicity, peace, and joy and is accompanied by attitudes of humility, repentance, and willingness to become like children so as to enter the kingdom.

What calls to mind while reading these is CLP Talk No. 9 -  Receiving the Power of the Holy Spirit, the main activity in which is what we used to call as "baptism in the Spirit", now more conservatively termed as "pray over."   Especially when one continues with Fr. Cantalamessa's exposition in these words:

It is a renewal and an actualization not only of baptism and confirmation, but also of the whole of Christian life: for spouses, a renewal of the sacrament of marriage; for priests, a renewal of their ordination; for consecrated people, a renewal of their religious profession. People prepare themselves for this, in addition to making a good confession, by participating in catechesis meetings by which they are put in vital and joyful contact with the principal truths and realities of the faith: love of God, sin, salvation, new life, transformation in Christ, the charisms, and the fruits of the Spirit. The most common and beautiful fruit is the discovery of what it really means to have a “personal relationship” with Jesus. In the catholic understanding Baptism in the Spirit is not an arrival point, but a starting point toward Christian maturity and service to the Church.

The exuberance thus becomes more pronounced, with these series of affirmations and citations on the charismatic movement and baptism in the Spirit.

A decade after the charismatic renewal appeared in the Catholic Church, Karl Rahner wrote,

Even an objective and rational theology does not have to reject all these enthusiastic experiences [of grace] out of hand. . . . . Here we are certainly confronted with especially impressive, humanly affective, liberating experiences of grace which offer wholly novel existential horizons. These mold the innermost attitude of a Christian for a long time and are quite fit . . . to be called “baptism in the Spirit.”[12]

Of course this in not the only extraordinary way to experience the outpouring of the Holy Spirit. " There have been and are countless Christians who have had a similar experience without knowing anything about the baptism in the Spirit, receiving a spontaneous outpouring of the Spirit at the occasion of a retreat, a meeting, a reading, or, according to Saint Thomas Aquinas, when someone is called to a new and more demanding office in the Church."

However, Fr. Cantalamessa continues:  "what is commonly called the “baptism in the Holy Spirit” or the “outpouring of the Spirit” has shown itself to be a simple and powerful way to renew the lives of millions of believers in almost all of the Christian churches." He even testified having gone through the same experience together with other priests is a charismatic retreat.

Fr, Cantalamessa then concludes:

This is not a question of adhering to one movement rather than to other movements in the Church. Nor is it even a question, properly speaking, of a “movement” but of a “current of grace” that is open to all and is destined to lose itself in the Church like an electric discharge that is dispersed within a mass and then disappears once it has accomplished its task.

Saint John XXIII spoke of “a new Pentecost”; the Blessed Paul VI went further, speaking of a “perennial Pentecost”. This is what he said during a general audience in 1972:

The Church needs her perennial Pentecost; she needs fire in her heart, words on her lips, prophecy in her outlook. […] The Church needs to rediscover the eagerness, the taste and the certainty of the truth that is hers […] And then the Church needs to feel flowing through all her human faculties a wave of love, of that love which is called forth and poured into our hearts ‘by the Holy Spirit who has been given to us’ (Romans 5.5)”[14].

Let us conclude therefore with the words of the liturgical hymn recalled at the beginning:

May Christ be food to us,

and faith be our drink,

and let us joyfully taste

the sober intoxication of the Spirit.

Exuberant after reading (and re-reading) the full text which may be found in https://zenit.org/articles/special-3rd-advent-sermon-from-fr-cantalamessa/  , I  simply said to myself -- the brethren's attention  should be called to this. They also can relate to this. For indeed, as we all have experienced, 

....the CLP  is a gift. It dispenses that "current of grace".  Sinners we all are, yes, but we may, by grace, really start off our journey with the Lord, with "spiritual intoxication"! The claims in CLP Talk 9 are real. The empowerment is real. The gifts are real.  

And so, with my very limited understanding of all these things, I still dared write all these down to share.

(Fr. Cantalamessa's two books on this topic are on the way from the US to my hands :-).  

"Ultimately, this is how we may become strong and faithful."

"Ultimately, this is how we may become strong and faithful."

I found myself repeatedly whispering this when I witnessed upfront one of the simplest yet most dramatic moments in CFC Singapore's Strong and Faithful Weekend.

After all the talks, after the Mass, after the recessional, after the recessional hymn beautifully rendered by the choir,  Fr. Greg delivered a message to CFC Singapore, received the token gifts (which included Strong and Faithful shirt), and then made what, to me, was a very surprising, unexpected and awesome request: he sought to be prayed over by the Couples for Christ.

Not only that. He even knelt down, bowed his head, and fell silent, to which the congregation responded with similar silence, before Bro Theodore Olsen, CFC SG Country Head, began praying over Fr. Greg.

It was indeed, a sight to behold!

And yes, it was one very memorable scene that summarized everything:
only God is Strong and Faithful,
and He wants us also to be strong and faithful.

And so we seek the grace everyday--
to be on guard,
to stand firm in the faith,
to be courageous, strong
and do every act with love,

--- especially while on our knees, bowed down, silent, in prayer,
often alone, or with spouse or with the whole family,
and at times, in community:
prayed over by brethren who love us so much.

That readies us
and enables us
to stand firm in the faith
under any circumstance.

Praise God!

(Photo published with permission from Jaime Dela Torre)

Strong and Faithful is He

I heard a friend in a lecture last year say "when in the 'dark night of the spirit', sing!"

But what song would you sing?

How about one that takes the focus away from one's self and turns the gaze to the Father?
From the 'me' to God, acknowledging that indeed, except for sin, everything is grace --
even trials, and hardships and obscure nights.

A worship song. Because a worship song is always a happy song.
It can be grace,
for peace.

I made a humble attempt at writing one.
The song in the video titled
"Strong and Faithful is He."

Stand Firm Music Ministers!

I titled this in 2007 as "Lamentations and Music". 

I re-title it now as, "Stand Firm Music Ministers!" Indeed, music ministry is God’s war department. 

This one-of-a-kind Music Ministry Workshop may perhaps be just what our chapters need today.  (One of a kind because the basics must be there, but how you conduct it and who will participate are uniquely the chapter's.)

Personal Reflections on the WestB5 Cluster Music Ministry Workshop

June 7, 2007

Early this year, the clarion call was sounded by our CFC elders: we must be in Lamentations.   The reason has been explained by Bro. Frank during the Baguio MC Hope Weekend during which he said that “God is not going to wait for us to fall like that of Israel, for that will be too late.”  Hence, the time is now to be in lamentations, meaning, we must (1) repent; (2) be faithful by living out our covenant; and (3) grow in holiness. It is only through these that we can turn our Lamentations to Hope.

Inspired by these teachings, the cluster quickly responded. And of the many possible, feasible, noble and even practical responses available,  what it first discerned to do as a cluster was to conduct ---  a Music Ministry Workshop. 

Initially, there seemed to be no relation at all between lamentations and music; no connection between the challenge in the Baguio MC Hope Weekend and a Music Ministry Workshop.  But session after session, God has brought to light how actually practical and achievable this journey of lamentations to hope is, using music and our various experiences in the music workshop, as examples.

            These were what happened.    

            In Session One – Music as Worship (April 25, 2007), Bro. Danny Lopez introduced us  to the first Greek word for “worship” in the New Testament -- Proskuneo, which means "to bow in respect or submission" (Matt. 2:11; 4:9-10; John 4:20-24; Rev. 7:11). 

            We learned that “right worship is [relational]; it is founded upon a right relationship with God”.  It is based on who He is, His holiness, His greatness, His glory, His steadfast love and compassion and what he has done for us.”    As such, no matter how you feel at the time, our worship must “display awe, honor and devotion, respect and submission.”   Our desire as music ministers, is “for everyone to give a full musical expression to the Lord according to what is in their heart.”

In the session one workshop, we realized how rich and meaningful CFC’s tradition is in worship. Our Glory Songbook is a precious compilation of God’s words written in music. Our Glory Songbook tells us who our God is, from where we can establish that “right relation” to Him.  We came to know of the unfamiliar CFC songs and appreciated them to be beautiful.

In Session Two – Music as Service (May 2, 2007), Bro. Rainier Lim introduced to us the second Greek word for “worship” : Latreuo, which means "to serve".  We have learned that music is service and that there is joy in service through music. It trains us to commitment and faithfulness. It makes us disciplined. Most importantly, it prepares us to leadership.

In the session two workshop, we have learned the Circle of Fifths from where we realized that music, despite all its complexities and intricacies, is after all, simple and learnable. Imagine reducing all the harmonies and progressions of chords and notes into one simple and graphic representation that is the Circle of Fifths. By God’s grace therefore it should not at all be difficult to “worship,” read as, “serve”.

In Session Three – Forming and Building up a Music Ministry (May 9, 2007),  Bro. Bob Serrano allowed us to enter into the enchanting journey of their group,  29 AD.  We realized that after all the theories and concepts have been learned, the success of a music ministry is anchored ultimately on Love. As Aileen Serrano has put it: “In the end, it is the love that keeps us [music ministers/community] together.” Guitarist Chris Fernandez shared that because of this love, we pray for one another and “hindi puwede ang pride”, which is the greatest enemy of any musician. Who can also forget 29 AD’s musical director’s sharing that despite a successful 17- year stint as EDSA Shrine’s musical director, his serving in the CFC music ministry is the “next and higher level of service”.

We have also learned that Satan’s attacks are first directed or are more unceasing at the music ministers. This is because music ministry is God’s war department. It is the frontliner; a strategic group. Destroy it and God’s people would falter, even crumble. Hence, the need to be ever prayerful.

In the session three workshop, we worshiped together.   And 29 AD showed us how powerful indeed a loving and prayerful music ministry may become, as God’s army and God’s people.

In Session Four – Singing (May 16, 2007), Sis. Susan Barretto and her daughters and nephew, Justice, allowed us to experience heaven by singing “Heaven” and we realize that “Heaven is in our hearts.” If viewed in the context of worship, we understood that truly, we can worship under (and despite) whatever personal situation we are in. For heaven is in our hearts.

We were taught that when we sing, we are singing for the greatest audience of all time. Hence the need to practice to be “graceful”, and  once graceful we will sound out “real praises.” We learned that when we play music or when we sing, we need to Obey (like the saxophone player who was asked to bow every now and then to avoid the trombone hitting his head,) and to Listen to our friends. We were taught of the three Cs of singing – Confidence (gained through practice); Concentration; and Communication.

In the session four workshop, we have tried singing as a group with SATB voicing. We realized it could be done, even by us, in so short a time. In the process, the song “As the Deer” will be sung by us henceforth like never before.

In Session Five – Guitar (May 23, 2007), Bro. Diony Cruz gave us a preview of the many more possibilities and/or the more beautiful ways of playing the guitar. He explained that  another great enemy of musicians is mediocrity.  Hence, we need to heed the Psalmist who said that we must play our guitar “skillfully”  translated as excellently. This however has costs – the 3 D’s of guitar playing -- Desire, Discipline and Determination.

In the session five workshop, we have tried to pluck our guitars, led by Bro. Diony who played “As the Deer”. We then realized, we could also do it and that indeed, we need the 3Ds to make our guitars a powerful and beautiful musical instrument.

On May 26, 2007, almost all of the music ministry workshop attendees have participated in the Hope Weekend in Tagaytay City. There we heard the talks – Claim to Nobility, Falling Short,  Repentance and Awakening, Rising Unafraid, and Restored in Hope. More importantly, there at Hope Weekend, we prayed, listened to God’s message for us as individuals and as members of the CFC community, and we worshipped together with the whole sector at that.

Parenthetically, of all the songs sang during the Hope Weekend, the song that made us feel God’s presence, moving us to tears even, was “Heaven” -- for that was the same song sang by Susan Barretto and her daughters during Session Four.

In Session Six – Keyboards (May 30, 2007), I was the resource person. I introduced myself with the following credentials: a Grade 2 graduate of Thomson’s Piano Course under Mrs. Antonio, who was asked to return to kinder when I enrolled at Yamaha School of Music because I could still not read notes, and graduated Grade 2 (Michael Aaron’s Piano Course). I then repeated everything under Prof. Pacita Lardizabal Elepaño, and finished Grade 2, again without mastering note sight reading.  Eventually, I played the piano through oido, using the Jingle Songhits Piano Chord chart.  Impressive credentials!? 

I was led into highlighting the role of silence in music. Music to be music has intervals of silence, chasms, or momentary interruptions, if not full  “rests.”  That is what makes music beautiful because there are only two universal languages used by God – music and silence. In our silence, God also speaks.

In the session six workshop, we demystified the keyboards and piano. We realized that learning how to play is easy, but the practice part is what will make us play, actually. And that is the difficult part.  To ensure a follow through, we were given a chord table and a compact disc (cd) of actual piano chords as played in keyboards, chord by chord, and step by step.  

Session Seven (set on June 6, 2007) was supposed to be “Organizing Praisefests”.  But God has another plan.  A better one.

During Session Five, we were told that Bro. Frank Padilla would meet the sector in an assembly open to all CFC sector members. The date would exactly coincide with our  Session Seven. And the music ministry tasked to serve at the talk should be WestB5 Cluster Music Ministry.

But there was no WestB5 Cluster Music Ministry! None just as yet.  All it had at the time were the same members attending the Music Ministry Workshop.  Bro. Bob therefore assigned the same workshop attendees, to provide the music during the sector assembly of June 6, 2006.  Meanwhile, Bro. Enjie Liwanag was named musical director.

WestB5 Cluster Music Ministry, was, thus, born. Not according to what we have planned but according to God’s plan.  Not according to our time frame, but God’s time frame.  What a great and obvious way for God to affirm that what the cluster has been doing all along was pleasing to Him!

Session Seven (June 6, 2007), has turned out to be our practicum. All the learning, the concepts, and the workshops were put to a test. We passed.  The cluster music ministry rose to the task. It led the whole congregation in a powerful worship singing Victory to our King, How great is the Lord, and God is my refuge.  

Then wonder of wonders, Bro. Frank talked about Lamentations. This time, he summarized and crystallized all teachings on Lamentations since the MCG Hope Weekend to the Sector Hope Weekend. (Will look for a video footage..)

Bro. Frank emphasized that Lamentations is something positive. It is a cause for great joy. We were brought to lamentations this early because God does not want us to go astray, as He is yet to use us more powerfully in the next 25 years.

In this lamentations journey, the key is faithfulness to our covenant with God. This shall pave the way for our right relationship with God (holiness), the right relationship with brethren (Faithfulness) and the right relationship with the world (Evangelization).

Crucial too is our remembrance of what the Lord has done for us in the last 25 years. Binasbasan tayo noon. Hindi pa tapos and Panginoon. Gusto pa Niya tayong gamitin.

The goal now is to realize that we have already reached the crossroads. These crossroads are two-pronged. One is the road that would further drift us away from God; the other would draw us near Him and would make the community’s anointment more powerful and evident. At the crossroads, the wise and better choice is rendered obvious. At the crossroads, the making of the choice becomes an imperative. 

The Cluster Music Ministry, therefore, has completed the circle. The workshop was inspired by the clarion call made this January. The workshop ended with the same clarion call made clearer and sharper this June. All by the same brethren: Bro. Frank, two weeks before CFC’s 26^th Anniversary.

Looking back, the Music Ministry Workshop was a journey in lamentations in itself. Here’s how.

First. In the workshops, we learned that music is not just talent; it is a skill. As Justice puts it “It may come out or it may not.”

Satan does not want God’s music to come out. For when it does, many will be drawn closer to God, in worship. Hence, Satan had deceived us into believing that music is out there, far away, and cannot be reached.  He has been saying: Be content with what you do and what you have right here, right now. In other words, Satan does not want us to be in “lamentations’.

In the workshops, we uncovered the lie.  Music is just here right in front of us, ready for the taking. All it takes is a paradigm shift, and an attitude of Desire, Discipline and Determination.

Just like in  repentance.  Haven’t we all been once deceived that repentance is a myth? That it cannot be done and it is too presumptuous and boastful of us to even consider doing it?  But then by God’s grace, we learned how easy it is.  It just takes an open heart and faith in our loving God, to experience that metanoia.

Lamentations is a call to take stock of ourselves. To be restless in the face of what is and look farther for what we may become. Lamentations pave the way to a desire for a constant and unceasing metanoia.

Second.  We learned that music ministers are always under attack. We discovered this not just from the sharing of 29 AD group members, but by our own experiences in organizing and attending the workshops.  Bro. Danny Lopez was sick when he gave Session One. Bro. Bob Penalosa had to absent himself on opening session as his son suffered a seizure. Bro. Rainier Lim could only arrive at our venue at 10PM due to his work schedule. We had poor attendance even in Session Three despite the fact that our Cluster Head declared that  the attendance in session 3 workshop may be in lieu of household. Sister Susan’s brother was critically ill when she gave Session Four.  We had two deceased brethren in the cluster at the time that we were conducting Session 5.

Before and during every session, thus, we were storming heaven and praying for empowerment, protection and harvest.  For every session we were just simply relying in the faithfulness of the brethren.

And we were able to overcome.

Indeed, faithfulness is key.  At every turn and in every trial, we still can be faithful. Once faithful, we can be used still, powerfully even, despite our weaknesses.

Just like in living out our covenant. When everything is murky and uncertain, when we are in lamentations, faithfulness in our covenant will make things happen. The covenant will situate us right back on track. The covenant will bring everything else into the proper focus -- God. Ang Diyos ang nagbigay sa akin ng komunidad na ito. Bakit ako aalis? O bakit ako hindi makikilahok sa mga pinagagawa nito?

Third. We have learned that there is still much more to learn. We found out that there is this wide room for improvement still, an ocean to travel to perfection, and that to reach the goal will take a lifetime of commitment to one’s craft.  Hindi puwedeng pwede na hangga’t puwede pa.

Just like in growing in holiness. The goal is to be conformed to the character of Jesus. To be an image of God. An impossible task which will be the goal of the lifetime achievable only with God’s grace, through the empowerment of His Spirit.

Thus viewed, our cluster music ministry workshop was  indeed a journey in lamentations. For months we have been wondering how it is to be in lamentations. Now we have just discovered that we have been undergoing just that through this humble and unobtrusive service that is Music Ministry Workshop. In fact, we might even be doing just that in other CFC service.

Our prayer now is to reach the crossroads, where lamentations may be turned into hope; hope that the time has already come for the music ministers to claim their rightful place in God’s plan and people --- There right at the center of the battle, but battling while singing with joy, peace and hope in their hearts.

Arnel M. Santos

June 7, 2007

P.S. At present, we have a Music Ministry Manual where the Music Ministry Workshop is more thoroughly discussed. 

The Long Ignored Gems of Public Speaking Tips from CFC PFO

The Lord will bless the chapters with speakers, teachers, even prophets.

Conduct the CFC PFO Speakers Training Module. This is a gift. This can be our much needed grace. 

After the training, ask leaders-participants to give the talk themselves (CLP, GMT etc).... Let's rediscover and avail of the means to mentor and train well the next generation of CFC in our respective areas.

We gave this one in August, 2006... (I inserted citations from Maxwell and Warren)
(Best updated with Robert Barron's lectures and writings on persuasive speech...)

COUPLES FOR CHRIST

SPEAKERS’ TRAINING

Talk No. 1 :  COMMUNICATION AND PUBLIC SPEAKING

Expanded Outline

A.         Communication is an exchange of meaning.

Two people may talk and exchange ideas, opinions or words, but if they do not mean what they say and say what they mean, the result is miscommunication.

The purpose of communication is to bring two or more hearts and minds together to become one.

Communication comes from the Latin word communis  which means “common”. In its, simplistic terms, it means sending and receiving messages.

The success of your marriage, job and personal relationships depends greatly on communication.

However, it does not mean that if there is sending and receiving, communication has occurred. Often, it only partially occurred because of refraction due to:

1.      Preoccupation

2.      Emotional Blocks

3.      Hostility

4.      Past Experience

5.      Stereotyping

6.      Physical Environment

7.      Mind wandering

8.      Relationships

9.      Inarticulateness

These guidelines may then be of tremendous help.
John Maxwell’s 4 basic Truths on Communication

1.      Simplify your message

-    Communication is not just what  you say. It is also how you say it.

-    The key to effective communication is simplicity. Forget about impressing people with big words or complex sentences. If you want to communicate with people, keep it simple. Napoleon Bonaparte used to tell his secretaries: “Be clear, be clear, be clear.”

-     Blueprint for effective communication: Write an exciting opening that will grab everybody in your audience. Then you write a dramatic summary and closing that will make people want to act. Then put them as close together as possible.

2. See the person

    - Effective communication focus on people. It is impossible to communicate to an audience without knowing something about them.

3. Show the truth

- Credibility precedes great communication. 2 ways:

                           
                                   i.      Believe in what you say. Be fired up with conviction. “The most powerful weapon on earth is thehuman soul on fire.”

                                  ii.      Live what you say

4. Seek for a response

- Never forget that the goal of communication is action. If you dump a bunch of information on people, you are not communicating. Every time you speak, give them something to feel, something to remember, and something to do.

B.         Important facts about public speaking.

            1.         Reality: Good speakers are MADE, not BORN.

From Warren’s Purpose Driven Church

Jesus’ style of communication

Crowd’s reaction to Jesus—  Amazed at his teaching (Mt 7:28); profoundly impressed (Matt 22:33)  people were enthusiastic (Mk 11:18); the great crowd enjoyed listening to him (Mark 12:37)

There has never been a greater communicator than Jesus Christ. Hence, he must be our model for preaching.

John 12:49 : The Father who sent me commanded me what to say and how to say it”. Notice that both the content and the delivery style of Jesus’ teaching were directed by the Father.

What was his style:

1.      Jesus began with people’s needs, hurts and interests

- usually taught in response to a question from someone in the crowd

- His message offered practical benefits to those who listened

- We do not have to make the Bible relevant; it already is. It is Good News.

- By beginning with needs, hurts and interests you immediately gain      attention

                            
                                  i.      Like a teacher, salesman, manager

There is in our brain this so called “reticular activating system” – a filter so that we do not have to respond to all stimuli around us; it sifts and sorts so that we do not get overloaded or overwhelmed.

What does get attention:

1.      Things we value

2.      Those that are unique

3.      Things that threaten

Most unbelievers are not looking for truth but relief.

2.      Jesus related truth to life

-   JC’s teachings are practical and simple. They were clear, relevant and applicable. He aimed for application because his goal was to transform people, not merely inform them.

-   A lot of teachings today are “Ain’t it awful” preaching- complains about society, makes judgments about people, long in diagnosis, short in remedy. They make Christians superior to “people out there.”

-    When we go to a doctor, we do not just want to hear, whats wrong with us but specific steps to getting better.

-       Christlike preaching is life-related and produces a changed lifestyle.

-      Note that you do not transform the message of the Bible (diluting it) but translate it into terms we can easily understand.

3.      Jesus spoke to the crowd with an interesting style.

-      Pastors complain, we should not “entertain”. But if you look up “entertain in dictionary, it means “capturing and holding the attention for an extended period.”

-    To the unchurched, dull teaching is unforgivable. Truth poorly delivered is ignored.

-   “I am amazed at how some Bible teachers are able to take the most exciting book in the world and bore people to tears with it. I believe it is a sin to bore people with the Bible. When God’s word is taught in an uniteresting was, people don’t just think the pastor is boring, they think God is boring.”

-      Style of Jesus Christ:

                                  i.      He told stories to make a point. A master storyteller. A favorite technique. Hence, the Bible is a book of stories.

1.   stories hold our attention. Like TV

2.  stories stir our emotion. They impact in ways that precepts and propositions never do. If you want to change lives, you must craft the message for impact, not for information.

3.  stories help us remember. Long after the pastor is forgotten, people will remember the stories from the sermon.

                                                       

                                          ii.      JC used simple language, not technical or theoretical jargon. He spoke in terms that normal people will understand. He spoke in Aramaic, the street language of that day. He talked of birds, flowers and other everyday objects. JC told profound truths in simple ways. Not the other way around ( simple truths in profound ways)

-     It is easy to complicate the Gospel and Satan would love us to do just that.

-  Einstein: “You do not really understand something unless you can communicate it in a simple way.” You can be brilliant, but if you can’t share your thoughts in a simple way, your insights are’nt worth much.

Now let us review our talk on Communication and Public Speaking

            2.         Elements for effective public speaking:

                        a)         Use your own style.

                                    *           Do not copy someone else’s style.

                     
                        b)         Do not read your talk.

*           Avoid “manuscript speaking” or being the newscaster type.

                        c)         Do not memorize the whole talk.

                                    *          Be personal and natural.

                               *          It is possible to memorize some important                                                                segments.

                        d)         Speaking does not have to be formal or so serious.

                               *           Be conversational.

                                    *           Be serious about the topic but not overly formal in

        delivery.

            3.         Stage fright is not unnatural.

                        a)         It is normal for most people.

                                    *           It always seems to be more serious to the speaker.

                                    *           It seems to escalate the more you seek to escape                                                     it.

                                    *           It can be used to your advantage.

                        b)         How to handle stage fright.

      *          Pray. Entrust everything to the Lord (yourself and your assigned talk).

                                    *           Use the “Aware-Accept-Act” approach.

                                    *           Handle the specific symptoms of stage fright as                                                they  appear in you.       

                       (See Annex A).                 

                       

C.         Fear versus F.E.A.R.

            1.   Fear can be real or imagined. But it is a God-given emotion, to be                    used to serve us.

     a)      There is a healthy kind of fear. “The beginning of wisdom is fear of the Lord.” (Sirach 1:12). Fear of the Lord is submission to God. It is true humility.

     b)     We can fight fear with “FEAR” itself.

            2.  “Fear” (or F,E,A,R) for us should have a new meaning, as                                    follows:

     a)      FAITH  --  Dependence on God. Dependence on elders. Being men and women who trust God amidst trials and difficulties.

    b)     ENTHUSIASM  --  Much earnest and fervent feeling about the Lord. A strong conviction of what God is doing and what God asks us to do. Zeal and passion to do God’s work in and through CFC.

   c)      ANTICIPATION  --  Hoping for the best to come instead of being anxious.  Realizing beforehand that God called us and will use us as his instrument, therefore expecting that something good will happen to our listeners and their lives.

   d)     RESPECT  --  God called us and therefore we need to respect him. We also need to respect our listeners and our elders who have allowed us to serve in this ministry. We need to prepare for the talk, realizing the privilege of being invited to preach his word.

D.         Planning your talk.

            1.         Study the expanded outline of the talk.

                        a)         Read the expanded outline a few times.

                        b)         Understand the goal/objective (to inform and persuade                                          the audience).

                        c)         Accept and internalize the talk content.

            2.         Seek input from your elders/leaders.

                        a)         Learn from their wisdom and experience.

                        b)         If any point is unclear, take it up with them.

            3.         Analyze who your audience is.

              a)      Inquire from the team leader about age, social status, academic level, cultural background.

              b)     Adopt your manner of presentation to the audience (i.e., expressions, examples, more or less of sharing than teaching, etc.).

E.         Preparing the talk.

            1.         Pray and offer your efforts to God.

            2.         Read and internalize the expanded outline of the talk.

            a)      The expanded outline is the talk itself. Resist the temptation to do extensive research and input more material into the talk, no matter how interesting. This might just obscure the basic message of the talk or overlap with other talks.

            b)     Become comfortable with the contents and the flow of ideas.

            3.    Jot down and prioritize all the examples, stories and sharings for                    your talk.

                        a)         Supporting points easy to comprehend. Just enough, not                                 too many.

                        b)         Credible and interesting. Current and relevant.

                        c)         Avoid controversies, arguments, criticism of others.

            4.         Write your introduction.

                        a)         The opening of a talk should be:

                                    *           Positive. Do not apologize. Be enthusiastic.

                                    *           Concise. Be brief. Do not ramble or be long-                                                              winded.

                                    *           Relevant to the main talk itself.

                                    *           Be able to show continuity from the previous talk                               (if any).

                        b)         Methods of opening a talk.

                                    *           Ask a question. One that can be answered by a                                                      “yes” or “no” or a show of hands.

      *           State an impressive fact. Something unusual but

         interesting.

                               *           Tell a story. Current and relevant and easy to                                                            visualize.

      *           Present the goal or objective.

                                    *          Preview the topic. A bird’s eye view of what can be

        expected.

                                    *          Make an emphatic statement.

                                    *           Give a sharing.                     

                                    *           Quote a Bible passage.

            5.      Flesh out the talk.

           a)      Insert examples, stories, statistics and/or sharings. This makes the talk more interesting.

           b)     Link points from one to the next.

           c)      Do not depart from the outline.

            6.         Mark the important points on your talk outline.

                     a)         Use characters large enough to read.

                     b)         Indicate key parts only; the exact words you will begin with.

                c)         Highlight the exact positions where you will insert                                                  sharings, examples, etc.

            7.         Write down your conclusion.

a)      You can ruin a nice talk by having a weak conclusion.

                   *  Do not ramble on (E.g., “And another thing I failed to mention .....”). Have a decisive conclusion.

                   *  Do not just stop abruptly (E.g., “..... and that’s all I have

to say”).

b)     You do not always have to end with a Bible passage, but may quote one if appropriate.

                        c)  The conclusion should be challenging.

*           Create a desire to hear more and look forward to the next session.

F.         The talk itself.

1.      If anything is unclear, consult your CFC elders. Do not just presume on what the appropriate meaning of the text is.

2.      Some tips for having a good talk:

a)      Be conversational in tone.

b)     Use normal language, avoiding pious phrases, King James English (thees and thous), and churchy jargon (edified, sanctification, etc.).

c)      Make simple, not complex, points. Make them clearly stated, not hinted. Say what you are saying.

d)     Don’t moralize or preach. Don’t talk down to your listeners.

e)      Avoid arguments, controversies, criticism of others.

f)       Base the talk on the Bible. Quote the scriptures, paraphrasing them if necessary to make your point.

g)     Use examples and stories from your own experience.

3.      Keep the talk disciplined to the goals of the session.

4.      The talk should be for a duration of about 45 minutes. In any case, it should not be less than 30 minutes nor more than one hour.

            *     *     *

COUPLES FOR CHRIST

SPEAKERS TRAINING

Annex A

HANDLING STAGE FRIGHT

1.   Speechlessness.

      *          Warm up prior to the talk.

      *          Hum in a low tone.

      *          Take a breath.

      *          Focus on a familiar face.

2.   Racing.

      *          Pause for a moment.

      *          Summarize.

            3.         Headache.

      *          Take some food before the talk.

      *          Take aspirin.

4.   Stiff or shaky muscles.

                        *          Identify which muscles are shaking and then shake off.

      *          Walk around.

                        *          Bend your waist; lean on the edge of the rostrum.

5.   Shortness of breath.

                        *          Take a deep breath. Series of breaths.

                        *          Stretch your arms.

      *          Make yourself yawn.

6.   Excessive sweating.

      *          Have a hankerchief available.

      *          Loosen up your collar; have comfortable attire.

      *          Have a glass of water ready.

7.   Dry mouth.

      *          Have a glass of water ready.

8.   Pounding heart.

      *          Hold a long deep breath.

      *          Do long slow breathing.

9.   Cracking voice.

                        *          Stretch your neck, clear your voice, take a deep breath.

                        *          Pause and sip water on the side.

10. Shifting or rocking body movements.

                        *          Grip the lectern in front of you.

11. Twitches (irregular muscle spasms).

                        *          Rub the muscle or stretch that area of the body.

                        *          Face away from the audience.

12. “Aaaahs” and “Uuuhmmms”.

                        *          Practice to have none. Be aware of it.

                        *          Think before you speak.

13. Blanking out (forgetting what to say).

      *          Pray immediately but silently.

      *          Acknowledge you forgot.

-          It is OK to say “I lost my thoughts; what was I saying?” Do not feel embarrassed.

-          Have a CATCH ALL phrase, a line that will make you comfortable. “It seems I lost track of my notes ...”

*          Refer to your notes. Glance at the next point, then proceed.

*          Summarize and stop.

-          Restate the last point or refer to the points already discussed.

-          If you are close to the end, summarize and then conclude.

                                   

*     *     *

COUPLES FOR CHRIST

SPEAKERS TRAINING

Annex B

HANDLING QUESTIONS

In case there is an open forum after the talk, the following may be useful in handling questions:

1.         Repeat or rephrase the question.

            a)         Especially if the question was not heard by many.

            b)         This also gives you a chance to organize your thoughts.

2.         Compliment a tough question.

            a)         This can help defuse any hostility there might be.

            b)         Admit it if you do not know the answer.

3.         Put your answer in its proper framework.

            a)         Qualify your answer if necessary.

            b)         Do not drift too far from the subject at hand.

4.         Answer the question clearly.

a)      If possible, it should be clear whether it is yes or no. If a clear yes or no is not possible due to the circumstances, state your qualifications and premises clearly.

b)      Do not attempt to bluff.

5.         Check the clarity of your answer.

            a)         “Did that answer your question?”

            b)         If necessary, do a follow-up clarification.

6.         Keep control of the session.

            a)         Serve as “gatekeeper”, i.e., control who speaks or not, and for how long.

            b)         Direct the session where it ought to go.

                        *          “Let’s hear from our other brothers.”

                        *          “We will discuss that later on.”

*     *     *