CONFIRMATION MANUAL

OF THE
UNITED CHURCH OF CHRIST IN THE PHILIPPINES

PUBLISHED BY
THE UNITED CHURCH OF CHRIST IN THE PHILIPPINES
JUNE 1993

FOREWORD
The MANUAL FOR CHURCH MEMBERSHIP is to assist our local churches and their pastors, church elders and
members in the preparation of new members of the body of Christ to be knowledgeable and appreciative of the
meaning of such membership. As the United Church of Christ in the Philippines continues to grow and make its
presence and witness felt in the world, its membership likewise needs intelligent and deep commitment to its
discipleship. But such a commitment can only be achieved when there is a clear understanding of what it truly
means to be members of one body in Christ or disciples together.
We hope the Manual will help the planners and facilitators of church membership classes make comprehensible
what it means to be Christ's followers as new members of our Church and to plan and implement church
membership classes that are exciting and meaningful.
Welcome to the family of growing children of God!

BISHOP ERME R. CAMBA

General Secretary
1993

TABLE OF CONTENTS
Foreword
Introduction
Confirmation? Communicant? Church Membership?
I. When and Where to Conduct Confirmation Classes
II. The Role of Elders, Teachers and Pastor in Confirmation
III. The Curriculum
Lesson 1 - What Is Church Membership All About?
Lesson 2 - The Story of the Christian Church
Lesson 3 - The Story of the UCCP
Lesson 4 - The Structure of the UCCP
Lesson 5 - The UCCP Statement of Faith
 a. What We Believe About God
b. What We Believe About Persons
c. What We Believe about the Church
d. What We believe About the Holy Bible
e. What We Believe in the Kingdom God will Establish
f. What We Believe in the Resurrection
Lesson 6 - The Life of the Christian
a. The Life of Discipline
b. A Life of Wholeness
c. A Life of Continuing Repentance and Conversion
d. The Christian at Worship
e. The Christian is a Witness
f. The Christian Lives In and For Community
IV. The Celebration of Church Membership
A. Service of Confirmation and Reception into Church Membership
B. An Order of Service for Confirmation of Baptism
V. Conclusion
Acknowledgements
Bibliography

INTRODUCTION
I. CONFIRMATION? COMMUNICANT? CHURCH MEMBERSHIP?
The familiar word CONFIRMATION actually means the confirmation of the baptismal vows made by parents for
their child when baptized at infancy. At baptism the children are too young to speak for themselves. The parents or
the godparents/sponsors present them and promise to bring them up in the "nurture and admonition of the Lord".
There comes a time in the life of the child when s/he reaches sufficient maturity to speak for her/himself. At that
time the pastor takes the child into a special class to instruct her/him in the doctrines and life of the church. This is
Confirmation class. At the end of the instruction the child may, if s/he has the desire and qualifications, CONFIRM
the vows made in her/his baptism. Confirmation is the validation or firming up of the promises that the parents
and sponsors made for an infant at baptism. In this act, the youth or adult who is confirming the vows of her/his
parents, guardians, sponsors, is assuming the responsibilities for herself/himself as a member of the church. It is an
act of offering oneself in the service of Jesus Christ.
At baptism as an infant, a person becomes a member of the body of Christ. At confirmation (which usually takes
place when a person is 12 years old) s/he confesses her/his own faith in Jesus Christ and assumes the responsibility
of a mature member of the church.
The General Assembly Executive Committee has approved the lowering of the age of confirmation as an
option for the parents to request of the Church Elders and pastor. This is to be based on their honest
assessment of their children's capacity to grasp what it means to be a member of the church or a disciple
of Jesus Christ. This also presumes that they see in their children unusual maturity and exemplar character
which are concurred in by the members of the church. Hence, a child may be confirmed anywhere from
eight (8) to twelve (12) years old.
In the past, a baptized infant, although s/he was admitted as a member of a church, was not allowed to partake of
the Lord's Supper. S/he waited until s/he becomes a COMMUNICANT member which was when s/he had been
confirmed and had become a responsible MEMBER OF THE CHURCH.
However, in a recent action of the General Assembly Executive Committee, as presented by the Faith and Order
Committee, a child when baptized can already be served the Holy Communion if the parents feel that the child is
already physically able to take in the bread and drink. They only need to know how to carefully receive the
elements as they are served. The child need not know as yet what the sacrament is all about, but as s/he grows
older, the parents have the responsibility of slowly making that child grasp some understanding of that sacrament.
The parents who know their child better than anyone else are to help her/him begin to learn the meaning of the
Lord's Supper according to her/his readiness.
When a person begins partaking of the Lord's Supper or Holy Communion, that person has already become a
COMMUNICANT member. The communing or communicating with the rest of the Church is where the word
communicant comes from.
In order for anyone to become a confirmed member of the Church, there are certain requirements which have to
be met, such as undergoing Confirmation or Church Membership classes. This is what this Manual is all about. It is
prepared for teachers/enablers of confirmation classes as well as confirmands and/or their parents who wish to
study its meaning on their own.
Adult churchgoers, who come from other denominations or who have not been admitted into the membership of
the church, may also be invited to attend these classes or some portions of it before they are received into full
membership of the UCCP.
OBJECTIVES
Confirmation or church membership classes are held to instruct and prepare the candidates for confirmation in
their responsibilities and privileges as mature members of the church. Specifically, the objectives of a confirmation
class are:
1. The participant will acquire a deep understanding of what it means to be a Christian, a follower of Jesus Christ,
or a responsible church member.
2. The participant will develop a desire to continue learning about the church and its mission; the responsibilities
and privileges of a church member; God's way and will and to follow them.
3. S/He will develop an interest in reading the Bible and other Christian literature, in observing a discipline of
prayer and in faithfully maintaining a habit of regular worship with other church members.
4. S/He will be moved to dedicate her/his life to the mission of the church to and in the world.
5. S/He will develop a love for all God's creation – persons and nature – and care for them while in community.
SPECIFIC OBJECTIVES
KNOWLEDGE
The participant will acquire a knowledge of the theological beliefs and practices of the church including the
sacraments, the history, life and work, structure and program of the UCCP; the responsibilities and privileges of a
maturing church member.
SKILLS
The participant will develop a discipline of personal and group prayer and will learn to lead in prayer, the use of the
Bible for meditation and study, and participate meaningfully in corporate worship, and even in leading study and
prayer groups.
VALUES
1. The participant will appreciate and acquire the attitude of cooperation with and respect for others and the
whole of God's creation.
2. The participant is willing to change and accept the importance of active participation in church activities and
the various avenues of learning.
3. The participant will continue to love the church and together be with other members involved in its life and
mission willingly and joyfully.

II. WHEN AND WHERE TO CONDUCT CONFIRMATION CLASSES

Confirmation classes may be held on Sundays or other days of the week depending on the convenience of the
teacher and students. On Sundays they may be conducted during Sunday school time or in the afternoon. On other
days, they may be scheduled after school or on Saturday mornings or afternoons. It is suggested that churches
offer these classes for a full ecclesiastical year, meeting during the regular church school hour.
Each session should last 1-1/2 to 2 hours — or even longer -- to allow ample time for discussion, interaction,
reflection and creative methods of study. There may be a series of daily sessions or weekly meetings (during
weekends). Set the date for the Confirmation Sunday and schedule the sessions with sufficient time prior to the
confirmation Sunday to ensure coverage of the whole curriculum.
The classes may be held in church, in the Christian Education building, in the parsonage, in the houses of members,
moving from one to another or in a seminar or retreat house especially if a whole day or two full days are set aside
to cover several sessions.
WHO CONDUCTS THE CLASSES
The proper/suitable persons to conduct the communicants classes are the pastor, members of the church who
have had theological training and are active in the church's life together with the elders of the church. The
responsibility of coordination falls on the Christian Education and Nurture board or committee in cooperation with
the Board or Committee of Elders. In consultation with the pastor they should schedule the confirmation classes
and Confirmation Sunday, identify and gather the prospective confirmands, and then assign, orient, and train the
teachers with the help of this manual. In the absence of any of the above-mentioned committee or individuals the
pastor will assume their responsibilities together with the church Council.
HOW TO CONDUCT THE CLASSES
Confirmation classes are not just a matter of acquiring knowledge on church doctrines and sacraments, church
history, and the responsibilities of a prospective member. While these are important, it is equally necessary that
the participants will gain certain attitudes, values and motives in life which are well-informed in Christian doctrine
and discipline. These gains go deeper than head knowledge and, it is hoped, will continue to be enriched in the
confirmand's lifetime, manifesting themselves in a transformed life.
How do we develop these attitudes and values in the participants? Since they involve not only the mind but the
heart, soul, and body as well, the classes should incorporate methods that touch these aspects of the human-
person. Lectures should not be the sole method of teaching. Simulation exercises, small group discussion,
workshops, case studies, exposures, (to the community and mission fields), field trips ( to the conference office,
etc.), role-play, the use of visuals (charts, maps, films, pictures, etc.), drama, songs and poetry are other means
which encourage active participation from the class, build community, and develop their creative thinking and
expression.
Moreover, the classroom should already be a microcosm of the kingdom of God where each one is important and
has a role to perform and the essence of community is already being experienced and articulated. Spiritual, social
and personal values in the Kingdom of God should already be at work in the relationships between teacher-pastor-
elders and student-learners-confirmands and among the students themselves.
Each session may begin and/or end in a short creative worship which will actively involve the participants so that
they will already have the actual experience of participating in corporate worship and even in the planning of one.
THE LITURGY AND CERTIFICATE OF CONFIRMATION
The liturgy of confirmation is the dramatic act of the confirmand's entry into the church as an adult. It ought to be
a very meaningful experience for her or him and all those involved. (See Appendix 1, p. 14) A Certificate of
Confirmation is given as a reminder to the confirmand of this significant event and of the responsibilities and
privileges that go with it. The certificate of confirmation which has a stub, should also be filled up and sent to the
National UCCP Offices. For the churches who can afford it, a Bible may be given to each confirmed person,
inscribed with the appropriate message and which may also serve as the certificate if so planned by the church
committee. Often the Bibles are given by the parents of the confirmand as a symbol of their desire for their child
to make the Bible a part of their maturing discipleship.
FOLLOW-UP CLASSES
Churches are expected to hold follow-up classes for those who have already been confirmed or for those who have
been church members for a number of years. This may be through the Sunday School classes, Discipleship courses
or Lay Formation Programs. A Lay Formation Program manual outlines a curriculum for laypersons that may serve
to build up on the topics taken up during the confirmation classes. These will have more depth and breadth in
order to meet the growing need of the members to be equipped as disciples. The journey to discipleship has no
end.

III. THE ROLE OF ELDERS, TEACHERS AND PASTOR IN CONFIRMATION

The Church Elders are those elected - from among the church members because of their maturity in faith, their
exemplary lifestyle, and capacity for leadership. They have charge of the spiritual aspects of the life of the local church.
The admission of persons into full membership of the church as signified by this Confirmation requirement -- is one of
their foremost responsibilities.
The Church Elders, in consultation with the Board/Committee on Christian Education study and plan together for this
important part of the life of the church. Together they will assess those who are ready to offer their lives as full-time
members of the church. They will inform the congregation, as a whole, while writing individually to those who have
come to the ripe age for preparation for membership. They will interview all those who wish to enter the confirmation
class.
The Church Elders will also be part of the teaching and leadership team of the Confirmation program of the church, being
present at the class sessions and/or taking full responsibility for facilitating one or two subjects in the confirmation. The
educational ministry personnel and the pastor also take turns in this part of the program.
After the confirmation classes are over, the Church Elders again will form the committee for determining who among the
confirmands are ready to confirm their baptismal vows (or be baptized if it concerns an adult convert). This information
will then be passed on to the parents and/or guardians of the candidates and preparation for the Confirmation Liturgy
will begin.
Again, together with the educational ministry persons of the church and the pastor, plans will be made with regards to
the confirmation liturgy, incorporating into it the confirmand's own contributions and suggestions. The confirmands may
decide to write their own affirmation of faith or memorize or sing their affirmation of faith. The parents/guardians will
be properly informed of the details of the liturgy and their participation in it.
When there is a sizeable number of confirmands, it is wise to hold a briefing and rehearsal before the appointed time.
The pastor will officiate at the confirmation ritual as well as, in the liturgy for the morning or for that occasion.
The church elders again will serve as partners of the pastor in the ritual as they represent the church. The laying on of
hands will be properly explained and other parts of the ritual, such as the parents' participation in the laying on of hands,
the presentation of Confirmation Certificates and/or Bibles, and presentation to the congregation.
Parents may lay their hands on the head or shoulders of their children to be confirmed, together with the pastor
and church elders. Sometimes, some families or the confirmands themselves name special friends or family
members to attend as additional parent-surrogate or sponsors in this important event. They, too, may participate
in the laying on of hands as a sign of their willingness to assist in the continuing nurture of the confirmands.

IV. THE CURRICULUM

As suggested in "When and Where to Conduct Confirmation Classes" each session of the class should run for at
least 90 minutes (1-1/2 hours). The reason is to allow more participation from the class members and enough time
for creative learning activities. (Do not bore the members with long lectures and kill their enthusiasm for church
membership with "deadly" formal methods of teaching and moralizing). This manual is intended as a guide and
should therefore be used as such. By all means, use creativity and imagination, and build on what is found here.
Add more topics if necessary, or just select portions of the material in the Facilitator's Notes. A lesson may run for
more than one or two sessions if the time allotted in the session is limited.
Lesson 1: What is Church Membership All About?
Lesson 2: The Story of the Christian Church
Lesson 3: The Story of the UCCP
Lesson 4: The Structure of the UCCP
Lesson 5: The UCCP Statement of Faith
a) What We Believe about God
b) What We Believe about Persons
c) What We Believe about the Church
d) What We believe about the Holy Bible
e) What We Believe in the Kingdom God will Establish
f) What We Believe in the Resurrection.
Lesson 6: The Life of the Christian
a) The Life of Discipline
b) The Wholeness of Life
c) The Need for Repentance and Conversion
d) The Place of Worship in a Christian's Life
e) The Christian as Witness
f) The Christian Lives in and for Community
Note: Facilitators and candidates for confirmation are encouraged to have a copy of Understanding the Bible, a
resource handbook for the Bible, Like a Mustard Seed, both published by the UCCP Christian Education and Nurture
Desk.

LESSON 1

WHAT S CHURCH MEMBERSHIP ALL ABOUT?

OBJECTIVES
This lesson will serve to:
1. draw out the understanding and expectations of the participants about church membership and confirmation;
2. orient them on the general purpose of the classes, the content and the learning activities; and
3. most important of all, acquaint them with each other and set the foundation for the building of a creative,
participative, and joyful studying community.
FACILITATOR'S NOTES
The word "confirm" means to make firmer or stronger, to agree to what were promised on your behalf;
1. You will make firmer or stronger the sacred vows your parents took for you when you were baptized and you
will agree to live by them all your life.
2. God will make firmer and stronger God's claim upon you.
3. Your membership in the church will be made firmer and stronger. You will become a full member, and will join
in the activities of the adults and all who have been confirmed before you.
A good summary of the meaning of confirmation would be: "Confirmation is the renewal of the baptismal
covenant. The baptized children, having been instructed in the Christian faith, publicly confess their faith in their
Savior Jesus Christ, promise obedience to him until death, and are received by the church into active membership."
WHY DOES OUR CHURCH HAVE CONFIRMATION REQUIREMENTS?
The act of confirmation is very old and very sacred. For many centuries boys and girls, men and women became
full members of the Christian church when they were confirmed. Confirmation goes back to the time of the first
century Church. The act of confirmation was instituted by the first Apostles, fulfilling the promise that Jesus Christ
made about the Holy Spirit.
Now when the apostles at Jerusalem heard that Samaria had received the word of God, they sent to them
Peter and John, who came down and prayed for them that they may receive the Holy Spirit; for it had not
yet fallen on any of them, but they had only been baptized in the name of the Lord Jesus. Then they laid
their hands on them and they received the Holy Spirit. (Acts 8:1 4- 1 7)
Thus confirmation is also understood as the "receiving of the Holy Spirit". The apostles and the believer confirm
their faith in Jesus Christ and their trust in the Holy Spirit. In the early Christian church baptism by water in the
name of the Lord Jesus Christ was the believer's act of conversion (accepting Jesus Christ as their Lord and Savior).
The act of confirmation followed as the "baptism by the Holy Spirit" with the prayers and the laying on of hands by
the apostles. This act manifests the believer's readiness and willingness to be guided by the Holy Spirit and become
a full member of the church. Thus, in confirmation, they "receive the Holy Spirit".
In the early Church confirmation came right after baptism and there were two parts to one rite. In the first, the
confirmand was anointed with oil; in the second, the minister prayed for the confirmand and laid his hands on the
confirmand's head. As the years went by confirmation was usually separated from baptism, and the first part of
the rite was used less and less. Our own church uses only the second part, the praying and laying on of hands.
As more and more people became Christians, they also wanted their children baptized as soon as possible.
Eventually, the parents would prefer that their babies be baptized. This became a common practice until today.
Their parents brought their babies to the church and there dedicated them to God in baptism. It was then that as
babies they "joined the church" and became part of a new environment and "engrafted" into Christ. (Cullman). But
they were too young to make their own promises of loyalty, or faithfulness. So, their parents made the promises
for them. When they were old enough to make the promises themselves, then they were confirmed.
As the Heidelberg Catechism puts it, confirmation "is our way of receiving persons into full membership." Our
Church uses this way of helping persons grow up as Christians and as members of the Church.
BAPTIZED CHILDREN ARE ALREADY COMMUNICAM MEMBERS OF THE CHURCH
In the UCCP it has been the practice to confirm the 12-year-old baptized members of our church after which they
are given the privilege to participate in the sacrament of the Lord's Supper. The word communicant comes from
this privilege to participate in the Holy Communion or Lord's Supper or to communicate. However, with the recent
action in the UCCP to allow children to take communion after baptism, whether confirmed or unconfirmed, they
have become communicant members. "The Church and the Christian parents claim God's promise for the child, by
faith. And the benefits of the sacrament come to the child in response to the faith of the parents and of the
Church." (D.M. Baillie) It is also an initiation into dependency upon the community for their faith and nurture (Acts
2:39). The baptized children's participation in the Lord's Supper is based on our church belief in God's prevenient
grace -- meaning, that God's love and mercy are already surrounding and available to the child and it is God
working in and through the Church which shows its love and concern to the child. To withhold the Lord's Supper
from baptized children is to negate or deny our belief in God's prevenient grace or of God's love being available
even before we can deserve or desire it. God receives us and loves us even before we even think of God or can
understand God and God's love. "God's initiative precedes our faith, our faith follows." (Donald M. Baillie)
SUGGESTED LEARNING ACTIVITIES
1. It is suggested that in conducting confirmation classes we use the language/dialect of the participants.
2. Use name tags and games to have the members of the class to get to know each other. Use games that
encourage participation and cooperation within groups. For example: small groups, ask them to arrange
themselves according to their birth months from January to December: or from the tallest to the shortest;
from the youngest to the oldest, etc. Another game is the name game where the members sit in a circle. Begin
with one member who gives her/his name together with an action. Move on to the next member who says the
first person's name and corresponding action and then give her/his own name and so on to the last member
who has to say everybody else's name and do the corresponding action before s/he gives her/his name and
action.
3. Have the participants sit in 3's or 4's and get to know each other better by using any of the following exercises:
a. Using 3 letters in their names give 3 adjectives to describe themselves beginning with those 3 letters
example:
Maria: Mahiyain or Mischievous
Approachable or Aktibo
Restless or Reticent
b. Tell how they got thei r names, what they mean, if any, who gave their names to them and whether they
like their names or not.
c. Let them each complete the following
1. When I'm in a group I ___________ (examples: I feel nervous or I enjoy myself).
2. One thing that makes me happy (or excited, etc.) is __________.
3. One thing that makes me sad (or angry; or hurts me) is __________.
4. Have them share one expectation each or one understanding of confirmation classes with a partner (or in
dyads). Then let their partner share in the big group.
5. The facilitator will give the general purpose of the confirmation classes and the theological and historical
background of the practice, picking up what are relevant for the participants.
6. It will be interesting if definitions of words repeatedly used in Confirmation classes (e.g. of confirmation, or
body of Christ, Church) are attractively written in advance on cardboards or flash cards or simply put up on the
board as the facilitator mentions them.
7. Have a closing evaluation for every session and ask each participant to share what they have learned by
completing theses sentences:
a. One or two things that I learned from our session today is/are __________.
b. One or two things that I have discovered about myself today is/are __________.
c. One thing that I liked with our session today is __________.
8. Have a closing song, or ask each participant to sing a sentence prayer with "Thank you, God, because....".

LESSON 2

THE STORY OF THE CHRISTIAN CHURCH

OBJECTIVES:
1. This lesson will give a brief history of the Christian Church. Church history should make the confirmands know
their roots and be familiar with the trials, challenges and changes that the church went through after its
beginnings as recorded in the book of Acts.
2. This lesson will show the growing church and the splits and divisions that gave birth to different expressions of
faith, such as Methodism, Baptists, Orthodox, etc.
3. At the same time it should make them appreciate the work of the Holy Spirit in the growth of the universal
church and the movement towards ecumenical unity.
FACILITATOR'S NOTES
THE STORY OF THE CHRISTIAN CHURCH (What Protestants Believe)
The Church is more than a building. In fact, it may not even lave a building. It is more than the United Church of
Christ in the Philippines. The UCCP is only one denomination and there are many others. The word Church comes
from the Greek word ekklesia meaning "called out' (from the world) which later on came to mean the "assembly of
people who belong to God". The Church is thus understood as an assembly of people who believe in God through
Jesus Christ and are called out of the selfish ways of the world. It is a community of believers who profess their
faith in Jesus Christ. The Church is a worshipping, fellowshipping, caring and sharing community (Acts 2:43-47;
4:32-37) who follows the teachings of Jesus Christ. Thus, the Church is actually all those in every land and in every
age who believe and belong to the Lord.
There was a time when there were no Roman Catholic or Protestant Church or any other kind. There were no
church buildings, no Christian ministers, no Christian Bible, no Christian hymns, no Christians. How did they all
come to be?
THE CHURCH TOOK SHAPE AND SPREAD THROUGH THE ROMAN EMPIRE
The Church began, of course, with Jesus. Jesus came and taught about God's will for the world: "I came that they
may have life, and have it abundantly." (John 10:10). A few disciples followed Jesus, believing in his teachings
about God's love and forgiveness of sins. Their whole lives were changed by Jesus as he revealed to them the
truths about God's Kingdom -- how it is to live in community with God and with others. Jesus' life with them was
short, lasting for only about three years after which he was killed by the Jews according to his prophecy (Luke
18:31-33). The prophecy continued to be fulfilled in Jesus' resurrection and Ascension to heaven.
On the fiftieth day after Christ's resurrection (the first Easter Sunday or his Resurrection Day) came Pentecost. (The
word pente means "fiftieth"). This became known as the birthday of the Christian Church. On this great day the
disciples were gathered together with many others in one place. Then something happened to them and in them.
They were convinced beyond all doubt that the God whom they had seen so clearly in Jesus was still present with
them. They called this Presence the Holy Spirit (Acts 2). On this Day of Pentecost many were added to the
fellowship of the disciples of Jesus Christ. They had the same beliefs about Jesus and God. They also met daily in
the temple and in one another's homes to pray and to break bread as Jesus had done at the Last Supper. It was a
happy Christian fellowship, but as yet it was only in one city, Jerusalem.
Unfortunately, the Jews did not like this growing community, claiming that these Christians blasphemed against
God for they believed a mere carpenter's son to be God's son. Consequently, the Jews persecuted the Christians.
These persecutions were led by persons like Saul of Tarsus who hated the Christians. He arrested many Christians
and encouraged others to kill them (Acts 7). So the Christians had to flee. They scattered everywhere. Some went
to Antioch, a city north of Jerusalem, and established a second center from which Christ's message continued to be
preached. Meanwhile the Church at Jerusalem went underground. The Christians who could not leave Jerusalem
had to hide in caves and underneath houses.
But the Lord Jesus Christ intervened. Christ's Spirit confronted Saul of Tarsus when he was on his way to Damascus
to persecute and arrest the Christians hiding there (Acts 9). Saul of Tarsus was converted and believed that Jesus
was indeed the Messiah, the Son of God. He changed his name to Paul. He became the one who, instead of
persecuting the Church, began to plant churches everywhere. He went from place to place, to Corinth, Ephesus,
Galatia, and even Rome. His evangelizing efforts and zeal in preaching the Gospel set an example for the following
disciples to go on missionary work. They too, preached to the non-Jews or the gentiles, and to all peoples. This
followed Christ's Great Commission to make disciples of all the nations. (Matthew 28:19-20).
The first converts to the Christian faith came from the Jews who assumed the leadership of the Church. But there
were also Gentiles who were converted and they soon grew in number and surpassed the Jewish membership.
This later resulted in the split between the Jewish and Gentile converts.
Meanwhile, the majority of the Jews never accepted/acknowledged Jesus as their Messiah or lord and considered
faith in Jesus as blasphemous. One of them was Paul who persecuted the Christians. The persecution of Christians,
however did not put an end to the Church. It may have even propelled its growth. There was persecution from the
Roman imperial government as well, such as in the time of Herod Agripa I, an Idumean, who ruled Palestine under
the Roman government at the time of the early church; under Domitian who was a fierce persecutor of the
Christians at about the time that the Book of Revelation was written; and under the infamous Roman emperor
Nero.
By A.D. 200 there was a church organization running from southern France to the Tigris and Euphrates valleys in
Asia. The churches grew in number and more people were converted. They marveled at the Christians who lived a
happy and peaceful lifestyle. They were people whom one could trust for they were honest, genuinely concerned
towards the poor, shared their resources and were respectful of others, even towards their enemies. Their love
served to convince others of the possibility of building a happy, abundant and Peaceful community that fol lows
the teachings of Jesus Christ. Two hundred years later, in 400 AD, the Roman empire itself as converted and
became one big church - the Roman Catholic Church. (Catholic means "universal").
How did all these happen? We believe that God had much to do with it. God, in the Holy Spirit, was working
through the disciples and apostles. The Holy Spirit moved Paul and Peter to preach and proclaim the Good News to
all and convinced people to believe and obey the teachings of Jesus Christ.
THE CHURCH REACHED THE PEAK OF ITS POWER AND BEGAN TO DECLINE
Centuries passed and the Christian communities expanded further and further from East to West. Along with the
expansion was the rise of different practices and forms of worship. The churches in the eastern side began drifting
apart from the West. They could not agree on how to express their faith. The Eastern church, for example,
preferred to use images (icons) in their churches while the Western church did not. In 1054 the pope in Rome or
the West, declared that the eastern half of the church was no longer a part of the true Church. Of course, the
Church in the east did not agree. Since that time the Church has been divided into the Roman Catholic Church
(Western Church) and the Eastern Orthodox Church (Eastern Church).
The Church of the west grew in power politically and economically. The pope became as powerful as the emperors
and kings. When Gregory VII was pope and Henry IV emperor, there arose a dispute over who had the right to
appoint bishops in the Church. The pope ruled (excommunicated) that the emperor was no longer a member of
the Church. So all the emperor's subjects could rebel against him. So powerful was the pope in 1077 that the
emperor came to northern Italy to the town of Canossa, where the pope was staying, and stood before the gate
three days in his bare feet during the cold winter to make peace. The Church had come a long way from the
humble and loving Jesus. This marked almost the peak of the Church's power -- but not quite.
Innocent III, one hundred years later, was probably the most powerful of all the popes. He actually made the king
of England pay taxes to him, as though England belonged to the pope.
One of the best known periods of the Church's life during these years was the time of the Crusades. The Turks had
taken the Holy Land, and Christians were kept from going to see the places where our Lord had walked. All through
Europe people gathered together for the task of setting the Holy Land free. There were endless battles. Many
thousands of people were killed in the battles. The saddest part of the story of the Crusades is that of the
Children's Crusade. A boy in France and another in Germany called other children together for a crusade of their
own. Slave traders got the French children together into ships by offering to take them to Palestine, but instead
they sold them as slaves in Egypt. Most of the children from Germany perished as they crossed the Alps into Italy,
and those who survived were turned back by the pope.
The great pope, Innocent III, was in power at the start of the thirteenth century. The Crusades were in full swing.
Francis and Dominic were carrying out their work as monks. Thomas Aquinas, the greatest thinker of the Roman
Catholic church, lived in this century. But it is difficult to remain humble before God and kind to all people when
things are going well. The Church was strong, rich, powerful, but not as good as it had once been. In the fourteenth
century some people began to think of righting the wrongs in the Church.
John Wycliff tried to do this in England. He believed that the Bible should be the one guide that the church should
try to follow. Because the people could not read the Latin Bible, he translated it into English. He also reminded the
people that the Church was not composed of priests and high officials only but of all believers in Christ. Priests and
high officials should not decide by themselves what the church ought to be doing but all the believers should
decide.
At about the same time there lived in Bohemia John Huss. Huss read what John Wycliff wrote, and held many of
the same views. He also opposed the sale of "indulgences" (forgiveness of sin through removal of temporal
punishment after performing certain sacrificial acts and paying a price.) The Roman Catholic church held that the
goodness of Christ and the saints was like savings stored in a bank. Some amount could be checked out or
withdrawn by sinners to pay for exemptions from punishments. One could get this stored-up goodness by paying
money to the Church. Huss thought this was wrong. His views did not please the Roman Catholic, and he was
killed, burned at the stake.
Martin Luther, who also desired reforms, was one of the first to break away and form a new church. Luther had
been a monk in the Catholic church but could not seem to find peace of mind no matter how much he tried. He
had studied the writings of Augustine and also the Bible. Gradually he had come to understand that people are
not, saved by their good deeds but by God's gracious love. He believed that Christians should put their faith in this
great love of God. When John Tetzel came to Germany to sell indulgences and said that as soon as the money hit
the collection box some souls would be saved. Luther was upset and disturbed. Luther nailed on the church door at
Wittenberg a paper containing ninety-five theses (statements) against such corrupt practices. This act started off
the Protestant Reformation (a period of reforming or making over the Church.)
Meanwhile to the south, in Switzerland, a man named Ulrich Zwingli was protesting against the same things Luther
was protesting. Zwingli was also a priest. He too went back to the Bible as the only rule of faith and life for
Christians and had similar conclusions: we are saved "by grace through faith." In 1522 he prepared sixty-seven
statements against corrupt practices in the church and called for reform. His followers left the Catholic church and
formed one of the many Reformed churches.
In Geneva, a reformer named John Calvin started the Presbyterian Church. John Calvin believed that the church is
indeed composed of all who believe in Jesus Christ. Presbyterianism is a protest against ecclesiastical powers. It is a
form of Church government that involves the participation of the laity. The lay should be involved in the local
church, in the presbytery or Conference and in the synod or the General Assembly.
The Baptists came from some friends of Zwingli in Zurich who felt that he did not go far enough. They did not
believe in baptizing children as Catholics do. They felt it was better to wait till people were old enough to make
promises for themselves. The Baptist teachings Spread in Germany and Holland, but mostly in England and
America.
For many years the English people had not cared to be ruled by the pope in matters of religion. About this time
Henry VIII, king of England, wanted to divorce his wife and marry another. The pope would not agree to the
divorce, so in 1533 King Henry broke with Roman Catholicism. The next year Parliament set the English Church
entirely free of the pope and placed it under the English king. Out of the Church of England (or the Anglican
Church) came the American Episcopal churches. ("Episcopal" means ruled by bishops.)
Meanwhile in England there were those who wanted more than just to be free from the pope. They wanted to
make the Church "pure" of many Roman Catholic practices. These were the Puritans. For example, they did not like
the fine robes of the priest, because they seemed to set the priests apart from the ordinary members. From among
the puritans came the Congregationalist branch of the Church. The first Congregationalist church was started by
Robert Browne in 1581.
The chief founder of the Methodist branch was John Wesley. He was the son of a minister of the Church of
England. While studying at Oxford, he with his brother Charles and others formed a club. They were nicknamed
"Methodists" because they planned their daily lives with such detailed method. On May 24, 1738, at 8:45 P.M.,
John Wesley was sitting in a meeting in London. Some of Luther's writings were being read. Suddenly he felt his
heart "strangely warmed" and was sure that he was saved by Christ. The next year he organized the first real
Methodist congregation. The Methodist Church, like its founder, has made much of how a Christian feels in his
heart. It reached the middle-class people in England with the Christian gospel, and has become strong in America.
In summary, the early Christian church could be distinguished by the following characteristics.
1. THE EARLY CHRISTIANS BUILT UP A SERVING COMMUNITY.
As we have read, the early Christians practised a life of sharing. Everything shared according to the needs of
everyone. They also shared their wealth and gave much attention to the orphans and the widows or to the less
fortunate people during their time. They broke bread together and recalled Jesus' Last Supper with then and so
strengthened their faith in him.
2. THE EARLY CHRISTIANS BUILT UP A WORSHIPPING COMMUNITY.
Their experience was holistic — they practised the so-called action-reflection approach. They did not only try to be
of service but they also maintained regular reflections/meditations about what they did — whether it was helpful
and truly according to God's will. They always set aside time for listening to the Word of God through the words of
the Apostles and discussing their meaning among themselves.
3. THE EARLY CHURCH BUILT UP A WITNESSING COMMUNITY:
The most striking nature of the Early Church was their courage in witnessing to a Risen Lord who offered salvation
to God's people. They were not afraid to be identified with the apostles who were branded as subversive simply
because they opposed the evil ways in their society. To be placed under surveillance under the Roman government
had become a part of the life of the early church. But this did not stop them from doing what they believed as their
responsibility. They remained faithful to the way of God shown by Jesus Christ to them amidst persecution,
harassment and death.
SUGGESTED LEARNING ACTIVITIES
1. Use colorful maps to show the spread of the Christian Church and Paul's missionary journeys. (These should be
prepared in advance.)
2. Use attractive charts to present graphically imaginatively the important points and events in the history of the
Christian Church. The Facilitator's Notes can be used to further explain them.
3. Another way to study history is to give portions of the material in the Facilitator's Notes to small groups and to
have them report it to the whole class, using visuals in their presentation. This is suited to students who are
exposed to this kind of activity.
4. Let the children role play some dramatic moments in history and together reflect on the meaning of these
moments in the life of their ancestors.

LESSON 3

THE STORY OF THE UCCP

OBJECTIVES:
1. This lesson will provide a brief background on the rise of our church: the United Church of Christ in the
Philippines.
2. This will also provide the foundations of the faith of the UCCP, following the articulated faith in the UCCP
Statement of Faith.
3. The Structure and program thrusts (1990-1994) will also be shared to the confirmands in order that they may
respond according to the challenges of our Church.
FACILITATOR'S NOTES
THE STORY OF THE UCCP (A HISTORICAL PANORAMA)
The churches that merged in 1948 to form the UCCP, were planted in this country in the early years of the
American occupation. The churches that sent missionaries had long been established in the U.S.A. but they
themselves were immigrant churches from England, Scotland and Germany.
The five ancestor churches were the METHODIST EPISCOPAL, THE PRESBYTERIAN, THE CHURCH OF CHRIST
DISCIPLES, UNITED BRETHREN IN CHRIST and the CONGREGATIONAL CHURCHES. All of them traced their lineage
back to the early Christian church.
The missionaries who came to the Philippines at the turn of the century were ardent offsprings of the Reformation.
They came, prepared to convert Roman Catholics, Buddhists, Hindus, Muslims and spirit worshippers tothe
Protestant Faith and faith in God as revealed through Jesus Christ in the Holy Bible. While their faith' was ardent,
they did not want to perpetuate the "scandal of denominationalism" in this country. By 1901 they organized the
Evangelical Union, the purpose of which was to bring about "a-spirit that will eliminate competition and effect
harmony for the common task." In 1921 the Union included Filipino church leaders.
Members of the Evangelical United Church recognized two kinds of Christian unity:
1. Organic union of two or more churches into one;
2. Cooperation of separate churches in performing specific tasks through federations or councils.
They worked for both. In 1909, the Union appointed a committee to begin work on the basis of union for the
members represented in it. In 1921, it seemed that plans for the union of the five churches did not materialize. It
was therefore decided that those who wished to do so, should unite, but leave the door open for others to join
later. After considerable negotiation, three churches--the Presbyterian, the Congregationalist, the United Brethren
and the United Church of Manila were invited and an assembly was held in Manila. On March 15, 1929, the basis of
Union was formally adopted and the UNITED EVANGELICAL CHURCH came into being.
The new church grew in strength from year to year and the sense of unity deepened. Incidentally, later, several
smaller denominations and non-Roman Catholic organizations met together and in 1932 these were united into
the Iglesia Evangelica Unida de Cristo.
The second world war came. It devastated not only the nation, but also shook the foundations of the churches.
Battle lines separated the various sections of the United Evangelical Church and wartime conditions made
communication almost impossible. Furthermore, the religious section of the Japanese Army wanted non-Catholic
churches to join the Philippine Federation of Evangelical Churches under their auspices.
Because of the hardships and hatred engendered by the war it was deemed wise not to push for church union in
the first years after the war. Time did heal the wounds and Christian grace mellowed human hearts.
On May 25-27, 1948, 167 delegates from three church bodies met at Ellinwood Malate Church. They were the
Evangelicals, the Philippine Methodist and the United Evangelical Church in the Philippines. Each body reported
that its constituents had voted to accept the Basis of Union. And so, the UNITED CHURCH OF CHRIST IN THE
PHILIPPINES was born.
THE UCCP LIVES UNDER THE MANDATE OF THE GREAT COMMISSION
The UCCP lives under the mandate of the Great commission: "Go therefore and make disciples of all nations,
baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I
have commanded you; and lo, I am with you always, to the close of the age" (Matthew 28:19-20). It articulates its
service according to the pattern of Jesus' ministry, to wit:
"The spirit of the Lord is upon me, because he has anointed me to preach the good news to the poor. He
has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those
who are oppressed, to proclaim the acceptable year of the Lord." (Luke 4:18-19)
Unfortunately, the Church has problems like any other human institution. Its problems have to be constantly
addressed through study, prayers and reasoning together until all shall become mature who would "obey God
rather than persons."
SUGESTED LEARNING ACTIVITIES
1. Use attractive charts or time line to present graphically and imaginatively the important points and events in
the history of the Christian Church and the UCCP. The FaciIitator's Notes can be used to further explain them.
2. Another way to study history is to give portions of the material in the Facilitator's Notes to small groups and to
have them report it to the whole class, using visuals, actions or songs. They may even write poetry or songs
based on the information in their presentation.
3. Still another way to study history is to write key events on individual cards (preferably colored cartolina or any
attractive material) using letters large enough for everyone to read (e.g. using felt pens). Place them on the
board one by one as you present and explain the different historical periods. Or these cards may be hung on a
long string in sequence of events and times. This will help the students see the chronological sequence of
events. As a review, ask the students to put them up in the correct order and say something about the card.
4. The class may invite a pioneer of our church to share her/ his recollections of the church in earlier years.
5. The children/youth may interview some church members who remember some of our pioneers:
Bishop Cipriano Navarro,
Bishop Leonardo Via,
Bishop Enrique Sobrepeña,
Bishop Proculo Rodriguez, etc.

400
600 AD
AD 1100
1400AD
AD

LESSON 4

THE STRUCTURE OF THE UCCP

OBJECTIVES:
The Confirmands should be able to:
1. Picture the structure of the UCCP
2. Describe the role and relationships between the positions and entities of the structure.
3. Understand the underlying ideas behind such a structure -- what it fosters and what it discourages.
FACILITATOR'S NOTES:
The UCCP is an ecumenical Church, which values and respects the variety and diversity of faith expressions.
Recognizing that faith, worship, rituals, and beliefs may vary according to the history and context of a people, the
UCCP upholds that everyone still believes in the One True God who can be called by different names. The UCCP's
basic commitment is organic unity, where denominations and religious groups may be able to co-exist and work
side by side without absorbing or being absorbed by their different faith expressions.
Organic unity, however, is hard to attain because of many factors. Foremost is the strong spirit of
denominationalism in
many Protestant church leaders in the country. Nevertheless, the United Church of Christ in the Philippines is
committed to unity. It has become a conciliar member of various groups and denominations who also believe in
the ecumenical movement. UCCP has participated in various councils and associations engaged in the ecumenical
movement, is represented in such councils and is an active implementor of the ecumenical expressions and
proclamations.
The organizations in which the UCCP is a conciliar member are as follows:
1. The National Council of Churches in the Philippines (NCCP)
2. Christian Conference of Asia (CCA)
3. World Council of Churches (WCC)
4. World Alliance of Reformed Churches (WARC)
5. World Methodist Council (WMC)
6. United Methodist Church (as affiliated autonomous church)
7. Christian Peace Conference (CPC)
The ecumenical commitment of the UCCP is a natural part of its being. That is why it is not easy for the UCCP to
reject participants in programs conducted by non-ecumenical groups. It pains us when we do because of the
Church's ecumenical nature. But we have no other choice if we are to safeguard the dignity of our ecumenicity.
The following chart presents the current Organizational Chart of the UCCP:
THE GENERAL ASSEMBLY

* Officers elected by
* Three delegates from every 5,000 * Incumbent Bishop
General Assembly members of every Conference of the
four (4) jurisdictional areas

* One representative from every * Bishop Emeriti

national organization recognized by
the Church.

(The Secretariat)

General Treasurer The General Secretary The Staff The General Auditor

(NOMINATIONS COMMITTEE) (EXECUTIVE COMMITTEE) (NATIONAL JUDICIAL COMMISSION)

• Chair of the General Assembly • The General Secretary

• Vice-Chair of the General Assembly • Incumbent Bishops
• 8 elected at-large by the G.A. • 1 representative from each national organization
• National Treasurer
(Working Committees)
THE JURISDICTIONAL CONVENTION
• Moderators of Conferences in the Area
• Bishops Emeriti in the Area
• Officers elected by the Convention
• Bishop of the Area
• Representative from Jurisdictional organizations
• 3 delegates from every 5,000 members of every Conference
(JURISDICTIONAL EXECUTIVE COMMITTEE)
• Chair of the Convention
• Bishop of the Area
• Moderators of the Conferences in the Area
• Lay representatives of each Conference in the Area
• Representatives of each organization in the Area
• Others as may be adopted by the Convention.
NOTE: The national territory of the UCCP is divided into four Jurisdictional Areas: 1. North Luzon, 2. South
Luzon, 3. Visayas, 4. Mindanao
THE CONFERENCE (Composition)
• All church workers under Conference assignment
• All ministerial students under Conference care
• Inactive ordained ministers with special relations
• Bishops of the Area
• Fraternal workers in the Area
• 1 elected delegate from every 200 members to the Conference of a local church
• Heads of church-related institutions in the Conference
THE CONFERENCE EXECUTIVE COMMITTEE (Members)
• The Chair
• Vice-chair
• Vice-Moderator
• Treasurer
• Secretary
• Auditor
• Area Bishop
• 4 ministers elected by the Conference
• 4 lay elected by the Conference
• Presidents of every Conference organization
• Heads of Church-related institutions
THE LOCAL CHURCH
A local church is a group of at least 50 baptized believers, 12 years of age or over, having officers and a regular
time and place of worship, and duly recognized by the Annual Conference with which it shall be related.
MEMBERSHIP IN A LOCAL CHURCH
Membership in a local church of the United Church of Christ in the Philippines shall be based upon faith in Jesus
Christ, the Son, the living God, as Lord and Saviour. Reception into membership shall be in accordance with the
requirements asset forth in the New Testament -- baptism in the name of the Trinity.

The local church shall be governed by a Church Council, which shall be constituted as follows:
a. The Pastor
b. The Board of Ruling Elders
c. The Board of Christian Education
d. Other workers in full-time service
e. Chair of the Church Council
f. Elected officers of the church, including the Secretary, the Financial Secretary. the Treasurer, and such other
officers as may be designated to become members of the Council;
g. The Chair of the Christian Education Board
h. The Board of Stewards
i. Presidents or heads of various recognized organizations or departments of the local church (CWA, UCM, CYF,
etc.).
DUTIES OF THE BOARD OF ELDERS
In cooperation with the pastor, the Board of Elders shall have oversight of the spiritual interests of the local
church, especially in the following matters:
1. The admission of persons into full membership of the church and the granting of certificates of transfer
2. The care of the conduct of members with power to exercise discipline through the judicial committee ap-
pointed by and from among the Board of Ruling Elders
3. Assisting the Pastor in the administration of the sacra-ments, including the preparation of the table for the
Lord's Supper
4. The supervision of all services of public worship
5. The responsibility for the use of the church building and properties, unless assumed by a Board of Trustees
6. The visitation of members, particularly the sick.
7. The planning and carrying out of a program of church growth and evangelism.
DUTIES OF THE BOARD OF STEWARDS
1. It shall be the duty of the Board of Stewards to exercise general oversight over the finances of the church and
to serve as finance committee of the church. The financial secretary shall be the chair of the Board of
Stewards.
2. It shall have the responsibility for the upkeep development and maintenance of the church properties (unless
there is a Board of Trustees) and the relief and welfare work of the church, including the care of the poor.
3. The Board of Stewards shall meet a few weeks before the end of the fiscal year to prepare a budget for the
church for the coming year. It shall also make plans for the financial campaign of the church, and after its
approval by the Church council, shall conduct the financial campaign, under the direction of the Financial
Secretary.
4. It shall meet regularly once a month, or more often as special circumstances may make necessary or at least
hold special meetings to transact the business of the church.
DUTIES OF THE BOARD OF CHRISTIAN EDUCATION
1. Give general oversight to the teaching-learning program of the church, and plan a comprehensive and
coordinated program of Christian Education for the entire church.
2. To examine regularly Christian Education facilities and equipment and recommend changes and
improvements as needs arise.
3. When the need arises to call a Director of C Education, the Church Council is expected to i representation from
the Board of Christian Education on the committee to nominate the Director.
4. To recruit and train personnel for the total teaching program of the church.
5. To study, recommend and procure curriculum and study/learning guides appropriate for the church members
and relevant to the issues of the day.
6. To study budget needs and recommend to the F Committee an annual Christian Education budget.
SUGGESTED LEARNING ACTIVITIES
1. For the UCCP structure, present the material graphically in a simplified chart and explain verbally.
2. Assign the students to get the names of the ( Secretary, the bishop in their jurisdiction, their moderator, and
the local church leaders and officials.
3. Bring the participants on a tour to the offices in local church, the Conference office, jurisdiction or the national
offices where possible. Let them see the church workers at work and actually hear from them about their
work.
4. For our beliefs about the church, let them study the biblical texts in Acts 2:42-47; 4:32-35; 6:1-7 and dramatize
them, adding their own interpretation. Follow this up with a discussion on the present Church set-up and the
functions of the boards and committees. Do the early church and our church today have similar activities or
not? What are the beliefs or reasons behind the early church's activities and the present?
5. Let each confirmand study the IJCCP Constitution and discuss the relationship between the members of the
church and the ecclesiastical positions. Let them describe the responsibilities of each position.
6. Let the confirmands attend the meetings of some of the Board/Committees or Church Council. They will then
share in class their feelings, observations, learnings from the experience.

STATEMENT OF FAITH
OF THE
UNITED CHURCH OF CHRIST IN THE PHILIPPINES
WE BELIEVE
In One God: Redeemer and Sustainer, who provides order, purpose, meaning and fulfillment to all creation.
That in Jesus Christ, who was born of Mary, God became human and is Sovereign Lord of life and history.
That in the Holy Spirit God is present in the world, empowering and guiding believers to understand and live
out their faith in Jesus Christ.
WE BELIEVE
That persons are created in the image of God-and destined to live in community with God, with other persons
and with all creation.
That, by disobedience, they have become sinful, but, by grace through faith, they are redeemed in Jesus
Christ.
That being entrusted with God's creation, they are called to participate in the establishment of a just and
compassion-ate social order.
WE BELIEVE
That the Church is the one body of Christ, the whole commu-nity of persons reconciled to God through Jesus
Christ and entrusted with God's ministry.
WE BELIEVE
That the Holy Bible is a faithful and inspired witnessto God's selfJ revelation in Jesus Christ and in history to
illumine, guide, correct and edify believers in their faith and witness.
WE BELIEVE
God is at work, to make each person a new being in Christ, and the whole world, God's Kingdom in which love,
justice, and peace prevail.
 The Kingdom of God is present where faith in Jesus Christ is shared, where healing is given to the sick, where
food is given to the hungry, where light is given to the blind, and where liberty is given to the captive and
oppressed.
WE BELIEVE
The resurrection of Jesus Christ has overcome the power of death and gives assurance of life after death.
And we look forward to His coming again in all fullness and gl ory to make all creation new and to gather all
the faithful under God's Kingdom. Amen.
Revised
FAITH AND ORDER COMMITTEE
September 3, 7992

LESSON 5: THE UCCP STATEMENT OF FAITH

A. WHAT WE BELIEVE ABOUT GOD
OBJECTIVES:
At the end of the lesson, the confirmands snould be able to:
1. explain in their own creative way their knowledge of God.
2. Point out the Biblical foundations of the Trinitarian perception of God.
3. Share their experiences, understanding and faith in God as Creator, Redeemer and Sustainer of their lives and
all of creation.
CONCEPTS
1. Trinity. This means "Three in one" -- that God basically is one, but God (Parent) is known in three ways through
God the Father, God the Son and God the Holy Spirit or God in three "persons".
2. The word "person" comes from the Latin word persona which is a mask an actor wore on the stage during
those times. The actor can play many roles by wearing different masks, but it is the same actor who plays
those different roles. That is how Trinity was explained by the Early Church Fathers. It is also like fire. There's
the fuel (wood), the flame and the smoke but one fire. This is clearly stated in the Athanasian Creed which was
written about six hundred years after Christ.
3. The Nature of God: Our Church also expresses the Trinitarian doctrine as God the Creator, Redeemer and
Sustainer of all life. But in essence, God is like a Father and a Mother to everyone, who loves and takes care of
us all.
FACILITATOR'S NOTES
Our church, the United Church of Christ in the Philippines, confesses and affirms its belief in one God:
WE BELIEVE
In One God: Redeemer and Sustainer, who provides order, purpose, meaning and fulfillment to all creation.
That in Jesus Christ, who was born of Mary, God became human and is Sovereign Lord of life and history. That
in the Holy Spirit God is present in the world, empowering and guiding believers to understand and live out
their faith in Jesus Christ.
No one can fully understand nor completely explain who God really is. But various individuals and religions have
acknowledged in their deep spiritual searchings the reality of a Power, a Force, a Supreme Being whose existence
is undeniable. For the Christians, the Jewish Christian heritage of faith and experience have helped us in our
understanding of God.
ONE GOD
Christians believe only in one God and to them there are no other gods. It is this God who created everything. And
this one God made the divine self known in different ways so we also experience and encounter God in different
ways. From the Old Testament to the New Testament the Early Church and modern times we continue to
experience God's revelation in different ways. These experiences of God have caused people to call our God in
many names. The following shows a brief survey of the names that were attributed to God. (Isa. 44: 6-11,
Ephesians 4:6).
FROM THE OLD TESTAMENT
One God (Deut. 6:4; Isa. 44:6; Eph.4:6);
Creator (Gen. 1 & 2; Ps. 19:1, 100:3, 104);
Yahweh (YHWH) -- This means "I am who I am" and "I will be who I will be." (Ex. 3:14);
Elohim -- This is the plural form of El and conveys the sense of one Supreme being who is the only true God.
Deliverer (Ex. 3:8; Deut. 5

Mother Eagle (Deut.32:11);

Woman (Isa. 42:14; Hosea 11:1-4);

Father (Deut. 32:6);
Shepherd (Ps. 23:1);
Rock (Deut. 32:4);
Judge (Gen. 18:25, Ps. 50:6, 58:11, 94:2);
Justice (Isa. 42:1, 61:8; Amos 5:24; Deut. 32:4). King (Ps. 10:16, 29:10);
Suffering Servant (Is. 52:13, 53:1-12);
Spirit ("breath of life", "rushing w.ind" Gen. 1:2 Isa 61:1,! 63:10 & 11,59:21, Ex. 15:10, Judges 13:25, 15:14 Some of
the activities of the spirit in the Old Testament are: Creator Spirit, inspiring heroes and mighty persons like the
Judges and prophets active in the wisdom and the Judgment of rulers and law givers,: ,especially manifested in
prophecy and others. .J
Son (Isa. 7:14, 8:8, 9:6)
FROM THE NEW TESTAMENT/EARLY CHRISTIANS
Abba "Father" (Luke 11:2 Luke 2:49b, John 8:38) 'Abba' does not simply mean Father. It is the very intimate
familiar form of address reserved for the intimate family circle. It might be best translated as 'dad' or 'papa'; This
contrasts very sharply with the attitude that makes people approach God in fear and trembling, the attitude that
keeps God at a distance because of God's supreme sovereignty and holiness,: The research of Jeremias has placed
it beyond al doubt that Jesus addressed God as Abba and that Jesus taught others to do the same. "(Nolan p. 80)
Jesus (It is a Greek word for Joshua or Yasha which means "God saves us." Matt. 1:25)
Messiah "Christ" — This is a Hebrew word which means anointed. Jesus was "the anointed one." (Mark 8: 29)
Lord/Master-- It is God in the Old Testament translated from Yahweh, Adonai and Elohim. In the New Testament,
Greek Kyrios (Master) is Sovereign Lord which indicates possession of authority (Mk 10:51, Lk 2:29, Mt 1:20)
Rabbi - Teacher (John 3:2, Matthew 4:23, Luke 4:15).
Redeemer (Lk 1:68-75, Jn 3:14-16, 4:18, 6:51-56, Mt 26:26-28, I Tim. 2:6).
Son of Man (Luke 19:10, Mark 2:10). The Word Son of Man in Daniel 7:13 stands for a personification of the Saints
of the most High. in other apocalyptic literature, a superhuman being, the Elect One destined to appear in
judgment as the messianic ruler of the kingdom. (Mark 1:11, 9:7, 15:39)
Servant (Phil. 2:7)
ICHTHUS - This is the Greek word for FISH but is ingeniously used by the early Christians during the time of
persecution where they had to meet underground in the catacombs (burial places) using secret codes and symbols
to communicate, ICHTHUS is actually an acronym for "Jesus Christ, God's Son, Savior”. This fish symbol showed a
powerful declaration of faith, "I believe in Jesus Christ, the Son of God and Savior.
Holy Spirit/Spirit -- In the New Testament the Holy Spirit is described as the power that inspires believers to do
good, to spread the good news of Jesus' resurrection, to endure hardships and sufferings for God's sake and to
overcome evil. (Lk. 1:41, 67, Mt. 3:11)
SOME MODERN CHRISTIAN NAMES
Master, Teacher, Friend
Holy Spirit - In this modern times Christians believe that the Holy Spirit continues to empower God's people to do
good things to overcome evil.
Mother God - In the past God is portrayed as a male God or Father. Today we are trying to help people to realize
that God can also be experienced as woman who gives love and care to her children. Experience, further re-
reading and reflection of biblical materials have led to the rediscovery of the feminine qualities of God from the
following texts: Ex. 19:3-6, Deut.32:11- 12,1sa. 42:14-15, 49:14-15; Mt. 23:37, Lk. 13:34.
JESUS CHRIST
Jesus Christ is the way God became human and lived among people. Jesus lived a life that taught us to live close
(John 1:14) to God's people and all of God's creation (Matt.. 1:20b-23).
Jesus as a child played with friends in their neighborhood went to school in the synagogue, worked at home with
the family and also questioned practices, laws and actions of people that were not making people live peacefully
and happily. (Luke 2:21-52).
Jesus as an adult was teaching people about God's Kingdom -- helping and caring for one's fellow human beings,
healing and praying over those who were sick, feeding the hungry people, exorcising demons; forgiving and loving
sinners, showing kindness and caring for children, and correcting those who considered themselves good and
godly but were making others unhappy. Jesus primarily taught people two important things. First, to love, have
faith and trust in God and, second, is to love one's neighbor or human being as God loves us. (Luke 4 and 5; Matt.
22:37-39).
God in Jesus Christ loved us so much (John 3:16) that God wanted us to live a happy and abundant life (John
10:10). And it is Jesus' death on the Cross that made it possible for men, women and children to live happily and
abundantly. Jesus saved us from our sinfulness and we should be thankful for him. (John 10:10; Ephesians 2).
HOLY SPIRIT
God the Holy Spirit as discussed in the Old Testament is present in the world since the beginning of Creation. Even
in the New Testament it is present, guiding and leading Christ's followers.
However, after Jesus resurrected and ascended to heaven, the Holy Spirit, as promised by Jesus, appeared to the
disciples on the day of Pentecost (Acts 1:5). When the disciples and early Christians received the Holy Spirit, they
were no longer afraid to speak the truth about Jesus' resurrection. This is what Jesus promised in Luke 24:49, Acts
1:8, and John 14:16-17. The life of the Spirit is a life of truth, humility, change and renewal, simplicity, honesty,
compassion and confession. But, most of all, a life in the Spirit is a life of community and fellowship. We can
recognize the Holy Spirit through experience guiding us and giving us power to do what God wants us to do. Today
the Holy Spirit continues to work through those who are willing to recognize and accept it.
THE HOLY TRINITY
Our faith ancestors of the Early Christian Church tried to put into one word what God meant to them by using the
word "Trinity". This attempt to express what kind of God led the Early Church Fathers to formulate the doctrine of
the Holy Trinity. With this doctrine, they hoped to solve the many questions about the relation of God the Parent,
Son and Holy Spirit. And yet the word Trinity is not found in our Bible although we can read a statement about it in
Matt. 28:19. This doctrine explains that there is only one God who is revealed in three ways -- Father (Parent), Son
and Holy Spirit.
As the Father (Parent), God is understood by people as Creator and that all comes from God's power. God is the
beginning of all things and created everything.
In another time in history, people experienced God as a human being, in Jesus, joining and participating in the
affairs of the people which God created. And the people said, "Immanuel!" (God is with us). Because of this Jesus
Christ was called by the people as Son of the Creator God.
At the time when Jesus Ascended to heaven, the people again experienced God's presence even if Jesus was no
longer with them. This presence of God they called the Holy Spirit.
These three ways of God's revelation tell us the depth of God's mystery. And so we have to acknowledge our
limitation of fully knowing who God is and to settle with the concept of a "trinity" to describe this mystery.
So the Father or Parent is God, the Son is God, and the Holy Spirit is God. And yet they are not three God's, but one
God. So likewise the Father or Parent is Lord, the Son Lord, and the Holy Spirit Lord. And yet not three Lords, but
one Lord. And in this Trinity none is before or after another. None is greater or lesser than another. But the whole
Three persons are co-eternal together, and co-equal.
Today, among modern Christians, the Trinity is being viewed as the Creator, Redeemer and Sustainer.
These inclusive words Creator, Redeemer, Sustainer also describe who God 1s. When we say God is Creator it also
tells us that God is redeemer and sustainer because it is God who creates. God creates new life and redeems the
old to make it new and moreover sustains what is being created and re-deemed because God is continually a
Creator God.
This is a more inclusive explanation of who God is than the Trinity which is exclusive and sexist. Today, people have
realized that God cannot be limited to fixed standard explanations. God is more than the Trinity and is continually
revealing to people and the whole of creation. God's revelation on inclusivity of all creation which includes men,
women, children and nature or the whole of creation leads today's Christians to reflect on the sexist portrayal of
God as Father and Son. Today it is also acknowledged that God is also a Mother or Parent God.
Let us keep in mind that God is mystery and the words that we have discussed are just limited attempts to try to
explain who God is. Our study of God should not end here but we need to continue to experience God's continuing
revelations to us in order to deepen our faith, trust and understanding of who God is.
SUGGESTED LEARNING ACTIVITIES
1. Let the class make a mural of God's creation trying to make it as comprehensive as possible. They may cut out
from magazines or draw pictures. Everyone should participate. Do this outdoors.
2. In small groups, have the participants dramatize scenes demonstrating the different qualities of God such as
the creator God, redeeming God, providing God, etc. based on their experience or observation. Let the class
guess the quality of God being presented or portrayed.
3. Let the participants sit in small groups of circles (on mats or on the ground if possible), preferably outdoors,
close to nature. Give each group a set of cards with one of the names of God, listed above, printed one on
each card, and lay the cards on the center. Let each one pick a card to share or talk about.
4. Have them write a letter to Jesus Christ in response to what Jesus has done for us.
5. Have them illustrate in drama/poetry, song or art work how the Holy Spirit was experienced by the believers
gathered in Jerusalem (Acts 1).
6. Ask the participants to find titles referring to God from the following biblical verses. Let them write these titles
anywhere on the board as soon as they find them. This will get their active participation and will show the
different ways that God was known by the people in the Bible. The learners may work in small groups or in
dyads or triads.
You may add to the list of texts.

a. Isaiah 64:8a b. Psalm 119:137

c. Matthew 6:9 d. Ecclesiastes 12:1
e. Matthew 16:16 f. Isaiah 63:16a
g. John 1;34 h. Exodus 3:14
i. John 14:26 j. Matthew 11:27
k. Acts 1:8 l. John 4:24
m. Genesis 17:1 n. Exodus 6:3
o. Psalm 99:9

After the activity, lead the participants to think about their experiences of God:
a. Do the names or titles of God in the Bible reflect your own experiences or understanding of God?
b. Can you share your own title or name for God? Why do you use that name for God? What is your
experience of God?
7. Have them make a collage/poster of what Christian lifestyle is or what it means to follow Jesus Christ.
8. Lastly, let them make a statement of faith on their own...
9. Conduct several sessions on the lesson about God to fully allow the participants to internalize, reflect, and
affirm their faith in Jesus Christ.
REFERENCES
Nelson's Illustrated Bible Dictionary
Dictionary of the Bible - Grant and Rowley
Jesus before Christianity - Albert Nolan
Following Jesus - Galilea
Baptized in the Holy Spirit and Spiritual Gifts - Stephen Clark
Systematic Theology - Louis Berkhof

LESSON 5: THE UCCP STATEMENT OF FAITH

B. WHAT WE BELIEVE ABOUT PERSONS
OBJECTIVES
After the lesson, the confirmands should be able to:
1. explain their beliefs about themselves as human beings
2. describe what it means to be created in the "image of God."
3. express what it means to be "truly human".
4. demonstrate the purpose of our createdness.
5. explain why persons remain sinful
CONCEPTS
1. Human beings- scientifically, the human being is the most complicated living being. From the size of the brain
to the dexterity of the hand and fingers, the human being alone has the most creative potentials compared to
other breathing and moving animals.
2. Image of God - In biblical times, Kings and emperors were attributed the divinity of having the "image of God":
divine, majestic, endowed with great power, considered honorable and deified by their subjects. The "imaging
of God" refers to the spiritual, divine and holy character, not the physical character.
3. Personhood/creaturehood - human beings are per-sons created by God. Personhood refers to the unique
personality of an individual or each person. Each person has rights, potentials, and the freedom to be what
they want to be. Creaturehood refers to the createdness of the individual. This puts the individual in a special
relationship with the Creator.
4. Responsibility/Freedom - God created persons with responsibility (care and stewardship) over God's creation
and freedom to obey and worship God. The purpose of God creating human beings was for them to be
partners, co-creators, and friends with God.
5. Sin - is disobedience to God or the breaking off of our relation to God, or putting the self at the center of life
and attention.
FACILITATOR'S NOTES
WE BELIEVE
that persons are created in the image of God and destined to live in community with God, with other persons
and with all creation; that by disobedience, they have become sinful, but by grace through faith, they are
redeemed in Jesus Christ; that, being entrusted with God's creation, they are called to participate in the
establishment of a just and compassionate social order.
IN THE IMAGE OF GOD
The affirmation that human beings are created in God's image is central in our faith as Christians. The affirmation
portrays our basic understanding of what is "truly human".
The phrase "Image of God" was a religious and political concept that prevailed in the ancient kingdoms and
empires. Kings, emperors, rulers claimed themselves as gods and that they alone have the "image" of God. All
people should honor them as such. (An example is King Nebuchadnezzar in Daniel 3). it is similar to "the divine
rights of kings" in the Middle Ages and the authoritarian rule of modern-day dictators. The ruler is deified and
some kind of a religious cult is built around him/her.
Our faith ancestors were against this practice arid belief which teaches that only certain persons have such status.
The tendency of attributing divinity to some persons only cause the degradation and dehumanization of other
persons. Ordinary
people become non-persons, devoid of the power to choose and to live with dignity. The Hebrews, on the
contrary, believed that God created every person equally with dignity and freedom.
The phrase "let us make persons in our image" is like a two-edged sword. Our faith ancestors, while declaring their
faith, protested against the prevailing religious belief and political practice. They were saying that the ruler is not
the only "image" of God on earth. Rather, each person, born into this world is God's image.
Such a statement concretely shows that to be human is to be able to image the qualities and nature of God. And
the divine qualities that persons are endowed with are the ability to love, understand, speak, and create with their
hands. To image God does not mean, however, that we become God ourselves. To deny our creaturehood and
usurp God's position makes us less human or become inhuman.
SINFUL
We believe that the human person, though created to image God, is sinful. The Yahwist writers affirmed that the
human person's downfall and misery is rooted in her/his refusal to trust and obey God. (Genesis 3) S/he wants
instead to be like God. In the language of the biblical text, s/he desires to know what is "good and evil" (Gen. 3:4-
6).
To know "good and evil" means to know everything. But only God can know everything. Hence, desiring to know
"good and evil" would mean desiring to be like God.
In contemporary terms, when a person desires to be like God, it often means s/he would like to be always at the
top. And s/he would do everything s/he can, in order to be there and remain there. Greed and selfishness would
rule her/his life. Hence, s/he inevitably would dom!n3te and exploit others for her/his own sake.
The "desire to be like God" is also seen in the contradictions between the rich and the poor, between the ruling
powers and the suffering masses, between the superpowers and the powerless nations. In other words, sinfulness
on the individual level affects relationships of peoples and nations, as well as the systems and structures of
societies. Jesus and the prophets talked about the bankruptcies and hypocrisies of religious institutions (Amos 5;
Matt. 23). Paul discusses how sin came to life through the Law (Romans 7), and the whole of creation is groaning in
travail in need of salvation (Romans 8).
Sin, therefore, concerns the breaking of relationship -- the relationship between the person to herself/himself, to
God, to other human beings, and the rest of God's creation. Sin, therefore, has an individual as well as a social
dimension.
Ultimately, it must be seen that the human problems in the world are brought about by willful and continual
disobedience to the will of God. Because of disobedience we are doomed to die. And to die is to be cut off from
the streams of life even while alive., But God loved the world so much. Jesus Christ, the Light of the World came,
giving us life and reconciling us to God (John 1:1-4, 3:16; Ephesians 2:1-10).
ENTRUSTED WITH GOD'S CREATION . . .
ESTABLISH A JUST AND COMPASSIONATE SOCIAL ORDER
God has a purpose in creating human beings. Genesis 2:15 shows God putting Adam (the human being) in the
"garden of Eden to till it and keep it" or to guard and preserve it. The garden represents God's will for all of life,
that it be perfect and abundant. Human beings are to make sure that it remains so. But because of human
disobedience, the world is marred and poverty surrounds it.
Jesus again reminds all persons of this responsibility of caring for God's "household" in his parables (Mt. 24:45-51)
about the wise and good servant (steward). This is the same as caring for God's creation, making sure there is food
for everyone -- and for all creation -- including plants, trees, animals, and even the soil. If one part of creation is
abused or neglected it will suffer. As one part suffers, the whole body also suffers. All because of human sin.
In Leviticus 25:1-7 we note that Sabbath observance does not apply to persons alone. All creation needs a Sabbath,
a time of rest. The animals, the land that we till, and all helpers also need to rest and be rejuvenated. For the
Hebrews, Sabbath is a time for rest and rejuvenation for the whole of God's creation.
This clearly shows the a biblical understanding of the workings of nature and why creation should not be abused.
This includes ourselves, the land that we depend on for life, and the domestic animals we keep. The Hebrews knew
the importance of letting the land lie fallow for a period of time.
Good farming practice teaches that to plant the same kind of crops throughout the year tend to exhaust the
nutrients of the soil. Planting different crops each year recognizes the fact that the land needs rest to replenish its
lost nutrients. Different plants use up different nutrients and leave different minerals in the soil.
Caring for the whole world involves all of life: from administering the government, the management of one's own
home, the observance of environmental considerations in business to the way we dispose our trash and relate to
our neighbor. This is what good stewardship is all about.
SUGGESTED LEARNING ACTIVITIES
1. Group Discussion/Brainstorming. Group the class into small groups of 4 or 5 males or females (according to
gender). Ask them to study Genesis 1:27; 2:20-23 and share their answers to the following questions
a) What qualities do we have that are like God? or What qualities does God have that we as persons also
have?
b) Compare each other's character, what you are good at, and what you are weak in. How does each one of
you complement the other?
c) Does the scripture say about differences between the male and the female? If there are, what are they
and why do you think there are such differences? More importantly, what are the commonalities?
d) Are there practices in our family, church and society in relation to women which contradict God's purpose
for women or their being created in God's image? How should these practices be transformed according
to God's will?
After the group sharing, ask the all-male groups to give a short summary of their sharing to the whole class.
Then have the all-female group do the same. Let the two groups discuss their agreements or disagreements
and what ought to be changed in some of our individual, family, church and social practices.
2. Interview - Invite a science teacher, or a doctor, and let him/her share the following:
a) Unique features of the human being (anatomy) over the other animals.
b) The potentials of the human being (speak, think, create, etc.) and how the human being could do them.
c) What, in their opinion, is the purpose of the human being in this life?
3. Simulation Exercises. Have the class do the following:
a) Prepare in advance 3 sets of 50 drinking straws and 20 pins for each group. (For those who can't have
these materials, substitute with bamboo sticks or coconut midriffs of same length and sizes (50) and
masking tape of same number and sizes (20). Divide the class into 3 groups. Appoint or have them choose
a leader for their group. Call the leaders and give each one of them one of the following sets of
instructions written on a piece of paper.
Group I -- Dictatorship: Your group is to build a structure out of the drinking straws or bamboo sticks and
pins. The structure will be judged for its height, strength and beauty. You will design it and give detailed
instructions for the group. No member of the group may move without your instruction. They may not
talk with each other. There should be 100% silence. You have 15 minutes to do this.
Group II -- Laissez Faire: Your group is to build a structure they can out of the drinking straws and pins or
bamboo sticks/midribs and tapes. You will tell the group this information and nothing else. They are free
to do as they choose in building the structure. They are not to solicit help from you or anyone. You may
even leave them as they are working. They have 15 minutes to do this.
Croup III -- Democracy: Your group is to build a structure Out of the drinking straws and pins or bamboo
sticks/ midribs and tapes. You will participate in the planning or designing of the structure and its building.
You will encourage everyone to participate and will try to create an atmosphere of trust and cooperation.
You have 15 minutes to do this.

After the exercise, ask the whole class to come together to share their experiences. Ask the leader of
Group Ito relate what happened in his/her group and what he/she felt. Then let the members of Group I
do the same. Ask Groups II and III to follow with their sharing.
Then ask the class the following questions.
a. Which type of leadership among the three do you prefer? Why?
b. Which type of leadership makes possible the establishment of a just and compassionate family, church
and society which builds a community?
 c. What kind of family, church and social order do we have now? What needs to be changed in it?
4. Role Play: Portraying divine and evil characters: Divide the class into groups of 5, and let them portray any of
the opposing characters listed below in a short skit.
Friendly/Hostile.; Hateful/Loving; Cruel/Kind; Selfish/Generous; Insensitive/considerate; Hardworking/Lazy;
Honest/Liar; (Other contrasting characters may be added.)
After the Role play, let them discuss which characteristic do they often portray in the home, in school, or at
play.
5. Covenant Writing (creative writing through poem or a song): Let them write down what characteristics of God
would they like to "image" as they grow up.

LESSON 5: THE UCCP STATEMENT OF FAITH

C. WHAT WE BELIEVE ABOUT THE CHURCH
OBJECTIVES:
After the lesson the confirmands should be able to:
1. Explain the significance of the Church in the Life of the world.
2. Point out by whose power the church is able to give light, grow and increase.
3. Cite the biblical foundations of the "church" as the people of God.
BIBLICAL TEXTS
Deuteronomy 4:10; Matthew 5:13-16; Acts 9:31
CONCEPTS
1. Church: translated from the Greek word Ekkiesia meaning "the assembly of those who are called." This
assembly was originally a gathering of citizens to exercise their political rights. The Early Christians adopted
the word giving it to mean "The assembly of people called by God." It was used to describe their worship
gatherings or their assemblies to decide on courses of actions regarding issues that affected their community.
2. The People of God: This phrase was used by the Hebrews after they had the covenant with God. This means
"the people who belong to God."
FACILITATOR'S NOTES
WE BELIEVE
That the Church is the one body of Christ, the whole community of persons reconciled to God through Jesus
Christ and entrusted with God's ministry.
The concept of "church" as the people of God has its roots in the Old Testament. As the Hebrew people were
brought out of bondage from Egypt, they entered into a covenant with God, that they will be God's people, and
God will be their God. Deuteronomy is an account of how the people of God tried to establish themselves as a
community in the promised land. They had to follow rules and regulations set by God in order to survive and build
a strong community. These laws were to be taught from generation to generation to ensure their continuity.
Their community was not to. be just a community for themselves, but a community for others. They were to be "a
blessing to all people on earth" just as God had told Abraham (Gen. 21:18; Acts 3:25), and a "light unto the
nations" (Mt. 5:14) as Jesus had told his disciples.
Our Statement of Faith affirms that the church is a community of persons, composed of those who believe in God.
A person can only be Christian in relation to others. The church exists only when there is a group of people that
comprise it. Fellowship is the vital aspect of this life. People find strength in their studying, worshipping, serving
and praying together even as they love and respect each other.
We can learn from the life and nature of the early church as told in Acts 2:42-47; 4:32-35 for our Church today.
(Review Lesson 2)
The church then is a community of all persons - young and old, women and men, lay and clergy bound by the love
of Jesus Christ and sustained by the Holy Spirit. The early Christian church believed that they were the One Body of
Christ (I Corinthians 12:27)-the extension of his life in this world. So, we are to minister and to give service to
people in need, as Jesus did, fulfilling our role as the light and salt of the earth.
Georgia Harkness gives an insightful view of the church:
Every lay person knows that "my church" means more than the building in which s/he worships, more or less
regularly, on Sunday mornings; it means s/he and the other people who assemble there. In fact, it means many
more than can be found in church on any ordinary Sunday morning. . . .
In the New Testament the Greek word laos means "the people of Cod." The derivation of the word "lay" is from
the Greek laikos (Latin laicus), signifying that a lay person belongs to the chosen people of God. In the
beginning there were no ordained clergy; all Christians were lay.
In the New Testament the word "kleros" when it is used in regard to the new community in Christ is always
meant as the body of men and women who share in God's gift of redemption and glory, which is their
"inheritance" (kleros), because they are incorporated in the Son. There is no shimmer of an idea of a definite
body, called Clergy.
So, in the early days of the Christian Church, all that we now call layperson and clergy were of one status,
equally important in the eyes of God, all together making up one fellowship. Within this fellowship there were
varying gifts and hence diverse functions, such as apostles, prophets, evangelists, pastors, and teachers. (See
Eph. 4:11). Often we read into these terms a higher clerical status than that of the ordinary Christian of New
Testament times. Yet in the beginning all were laity (laikoi). The most common term for the member of the
Christian fellowship was "saint"; and the "saints in Caesar's household" were as much a part of the Christian
ministry of witness and service as being deacons, presbyters, or in the latest New Testament writings, bishops.
In the New Testament, "Laypersons are members of the people of God called to a total ministry of witness and
service in the world." It is what in the fullest sense today a layperson ought to be and be regarded as such. The
lay and the clergy are both equally important in the church.
SUGGESTED LEARNING ACTIVITIES
1. Evaluate your own church programs following the guide questions:
a) Are your church programs service oriented? How?
b) Are your worship services a witness to the community? How?
c) What is your main reason for being a church?
d) Are your members effective witnesses to their neighbors in the community? If yes, how are they effective
witness? If not, why are they not effective witnesses.
2. Describe your general church membership and discuss how the following factors affect your witnessing as a
church to the community:
a) What are the general character of the membership in your church in terms of professions. Make a
random listing. Draw or act out the possible impact they have among their companions.
b) What age groups dominate the church? Why? How do they dominate?
c) What are the general background of your church members? (Are they Protestants by birth? or converts
from other religion or denomination? etc.)
3. Make a simple survey to be distributed around the com-munity with the following possible questions:
a) Do you know (name of your church)?
( ) Yes ( ) No
b) Do you know anybody who goes to (Name of your church?
( ) Yes ( ) No
If "yes", name at least three:
c) If you are new to the place and were to be invited to (name of your church), would you come?
( ) Yes ( ) No
Kindly give a brief explanation for your answer:
_________________________________________________________________________
_________________________________________________________________________
_________________________________________________________________________.
4. Each one Write on a piece of paper what you want your church to be. Write down the things that you want
the following to do to achieve what you want the church to be: Pastor, elders, Stewards, Christian educators
or Sunday School, yourself, your parents, your brothers and sisters.
Let them share these hopes and desires for the church with the whole class. Then challenge the confirmands
on what they could do to attain these hopes.
5. Let the class analyse their church and find out whether or not there is community among the members: no
discrimination, women and men have equal opportunities to be leaders or to speak up, children and youth are
welcomed and given special attention, or the poor and the handi-capped have a place in the church especially
at worship time, etc.
After such analysis, let them then list down the ways by which the church can begin to become a real
community of loving, caring persons.
If possible, let the confirmands send their findings and recommendations for change to the Church Council.
6. Learn and sing the song, "I Am the Church, You are the Church, We are the Church together."
"I Am the Church"
Refrain:
I Am the Church, You are the Church, We are the Church together
All who follow Jesus all around the world, Yes, we're the Church together
The Church is not a building The Church is not a steeple
The Church is not a resting place The Church is people. (Refrain)
8. Role play a situation in the church which is familiar to the class members i.e., greeters at the door welcoming
worshippers, or a social hour in church, or a fellowship activity of the youth or women or men. Show the sense
of community or lack of community in the role plays and discuss the reasons why they are there and how they
can be eliminated slowly.

LESSON 5: THE UCCP STATEMENT OF FAITH

D. WHAT WE BELIEVE ABOUT THE HOLY BIBLE
OBJECTIVES:
This lesson will help the learners to:
1. understand that the 66 books in the Bible are all a record of a relationship between God and God's chosen
people in a specific political, social and religious history;
2. know the general content and historical background of the books of the Bible;
3. reflect on how the Bible is a gift of God to God's people for their mutual upbuilding, correcting, repentance,
faith deepening and renewed commitment to serve God and God's people and all creation;
4. study the Bible, interpreting its message for daily application and to participate in the work of God today.
FACILITATOR'S NOTES
WE BELIEVE
That the Holy Bible is a faithful and inspired witness to God's self-revelation in Jesus Christ and in history to
illumine, guide, correct and edify believers in their faith and witness. ,
THE BIBLE IS A LIBRARY
Most people think of the Bible as a book, even though they know that it has many parts written by many people.
The Bible is not one book, but sixty-six (66) books bound together between two covers. The name "Bible" really
means a library of smaller books. The word Bible comes from the Greek word, ta biblia which means "little books"
or "booklets".
Turn the page at the beginning of your Bible that lists the names of the books in the Old Testament. Hold your
finger at this place and then find the list of names of the books in the New Testament. Now look at the two lists.
You will notice that some of the books have strange names that have no meaning for you, such as Deuteronomy
and Ecclesiastes. Others are named after chief characters in the book, as Joshua, Isaiah or Ruth. Still others are
named for the writer, as Amos, Jeremiah, or Luke. Some are named for the people to whom they are written as
Romans or Timothy.
Now look at the bookcase below. You will notice that the books of the Bible group themselves into a certain
classification. First, you will notice that there are two main sections — the Old Testament and the New
Testaments. Then you will see that each of these sections are divided into subdivisions. In the Old Testament.
there are four subdivisions: the Pentateuch or the Law, the Historical books, the Poetical or Wisdom books, and
the Prophets. In the New Testament there are four subdivisions: the Gospels, History, Letters and Revelation.
THE GENERAL CONTENT OF THE BIBLE
The following is an overview of the content and historical background of the books in the Bible.
1. The Pentateuch: "The Pentateuch", is the first five books of the Bible, called "Torah" in the Hebrew Scriptures.
Though we often call these books "The Law," Torah does not mean "law," but "teaching". Basic to the Torah is
the idea of the covenant. A covenant is an agreement. In the Bible covenants are special, because God is one
of the parties to the covenant. Biblical covenants have three parts:
1) a statement about God's saving act (what God brings to the agreement);
2) a statement about what God expects from humanity in response;
3) a sign or symbol as a reminder of the covenant..
The Torah is, in part, a record of God's covenant with Israel and the implications of the covenant for human
life in society then and today.
2. The Historical Books: "The Historical Books" include Joshua, Judges, Ruth, 1 and 2 Samuel, 1 and 2 Kings, 1 and
2 Chronicles, Ezra, Nehemiah, and Esther. In the Jewish canon, the books are split into two categories.
1. Joshua, Judges, 1 and 2 Samuel, and 1 and 2 Kings are called "The Former Prophets."
2. All the rest are included in "The Writings", the third major collection of the Hebrew Scripture.
These books are history in the best sense that they do more than present data about past events. They
present the data in a form that tries to explain what the events mean and how God was working in them.
3. The Poetical and Wisdom Books: In the Hebrew canon, these books are included in the "Writings." The books
of poetry include the Psalms, Song of Solomon, and Lamentations. The wisdom books are job, Proverbs, and
Ecclesiastes. This does not mean all poetry in the Bible is found in Psalms and Song of Solomon, nor that all
wisdom is found in only three books. Poetry abounds in the Torah and the Prophets.
Much of the wisdom literature is written in poetic form, but wisdom is also found throughout the Bible.
4. The Prophets: Prophets in Israel were persons who interpreted the actions of God in the events of history.
They tried to keep alive the memory of the Exodus event and re-interpret the meaning of the ancient faith for
new times, and to proclaim God's will (based on the Sinai covenant) in national crises. After the national
disasters of the fall of Israel (722) and Judah (598-586) they began to speak words of hope and comfort.
The writings are called the major and minor prophets. The terms 'major' and 'minor' have to do with the size
of the books, and not the importance of the message. In the Hebrew canon, the prophets are Isaiah, Jeremiah,
Ezekiel, and the Book of the Twelve. Daniel is included among the writings in the Jewish Scripture, but we list
that book with the prophets.
5. The Gospels: The word Gospel is from the Anglo-Saxon "godspell", meaning good news. The word comes from
the Greek euangelion, also meaning good news. Gospel can mean the good news preached by Jesus, or the
good news preached about Jesus. Both meanings are the ones found in the Bible. Gospel can also mean the
books that contain the memories of Jesus which we find in our New Testaments.
Gospels are accounts of the life and teaching of Jesus, but they are also reflections on who Jesus is and what
he means for the world. Each of the gospel writers wanted to say something specific about the meaning of
Jesus and carefully selected materials to do this. The gospels contain a great deal of historical information,
which are always interpreted by the writers to show Jesus as Son of God and Savior of the world.
There are four gospels. Matthew, Mark, and Luke are called Synoptic gospels, because they follow a common
synopsis, or routine. These three gospels can be studied in parallel because they follow the same basic outline,
use many of the same words and the same order. Much of modern biblical study is based on the assumption
that Matthew and Luke used Mark as a basic source and outline. The Gospel of John is entirely different i n
that it does not follow the same outline, has a three-year ministry for Jesus instead of one year, and contains
long reflections about the meaning of Jesus.
6. The Acts of the Apostles: Acts is a unique book in the Scripture. It is really volume 2 of Luke's Gospel and tells
the story of the beginnings of the church. It begins with the Ascension of Jesus, records the giving of the Spirit
at Pentecost, and the life of the early church. It is not, however, the story of the whole church, or even of all
the apostles. It focuses on the beginnings of the church, then on the work of Peter, and finally on the work of
Paul. Luke wanted to show how the church spread from Jerusalem, all over Palestine and then to the Gentiles.
Luke reports a series of episodes in the life and faith of the early church to show how Christianity rose out of
Judaism and has deep roots in the Jewish faith. He shows the struggle of the disciples in moving out in a
mission to Gentiles. One of the major themes in the book is the role of the Holy Spirit in guiding and
strengthening the church as it spread across the Mediterranean world. More than one-half of Acts is devoted
to the ministry of Paul and his travels to preach the good news.
7. The Letters of Paul: Paul's letters are the oldest Christian documents we have. The first was written within 25
years of Jesus' death, and the last may have been written before any of the gospels. These letters are also the
largest collection of writings by any one person in the New Testament. They are in order of length, with the
longest letter to a church first and the letters to individuals last.
Paul's letters teaches a great deal about his faith and understanding of what Jesus Christ means for the life of
the ordinary Christian. We also learn some of the problems that churches and persons faced because of their
faith and what Paul said was an answer to the problem.
8. The General Epistles and Revelation:
Hebrews was written to Jewish Christians, saying that Christ is the perfect sacrifice and the true High Priest.
Hebrews emphasizes the humanity of Jesus more than any other letter in the New Testament. It also
 emphasizes the role of Jesus as the mediator between God and humanity and who brings forgiveness once
and for all.
James was also written to Jewish Christians to remind them that need faith is manifested in the little acts of
daily living. Church tradition says the book was written by James the Lord's brother.
1 Peter was written to encourage the church in Asia Minor in a time of persecution with hope in Christ. It is
this hope that sees us through tough times we are called to live a life of hope and love in the world.
2 Peter is a reflection of the belief in the early church that Jesus would return at any moment. It calls the
church to be faithful and continue to expect Jesus to return.
1, 2, and 3 John are (1) a sermon, (2) a letter to a church and (3) a letter to an individual. 1 John urges
Christians to return to fundamental loyalties. It stresses that Jesus came in the flesh, probably to combat
heretics who were teaching that Jesus only seemed to be human. The writer says that believers experience
eternal life now, that to know God is to obey God's commandments, and that the mark of eternal life is love. 2
John was written to a church to emphasize the commandment of love. 3 John is a letter to a church leader
warning against a false teacher.
Jude was written to warn against a doctrine .that said God's grace is an excuse for immoral living.
Revelation is a book about the struggle between good and evil and the ultimate triumph of Christ and the
church. It was written in a time of persecution, probably around A.D. 95. Writing in coded language, the
author encourages his readers to stand fast in the face of persecution, for only the faithful will share in the
final triumph of Christ. Some of the great hymns and prayers of the early church are found in this book.
SOME HELPFUL BIBLICAL PASSAGES
1. The Beatitudes (Matthew 5:1-12)
2. The Lord's Prayer (Matthew 6:9-15)
3. The Ten Commandments (Exodus 20:1-20)
4. The Love Chapter (I Corinthians 13)
5. The Shepherd's Psalm (Psalm 23)
6. The Two Ways (Psalm 1)
7. Jesus' Ministry and Ours (Luke 4:13-19)
8. What God Requires (Micah 6:8)
9. The Spirit as Change-Agent (Isaiah 11:1-2)
10. In Time of Trouble (Psalm 42:5; Rom. 8:28)
11. When you have done something wrong (Isa. 55:7; I John 1:8-9)
12. When someone you love died (John 11:25-26, 14:1-2)
13. When you are tempted to do something wrong (He-brews 4:14-16; James 1:12-15)
14. When you have an enemy (Matthew 5:43-46, 18; 21-22)
15. When you are very thankful and happy (Psalm 103; Psalm 150)
16. When you are not sure what the right way of life is (Matthew 25:31-46)
SUGGESTED LEARNING ACTIVITIES Memory Verses
1. Begin the lesson by asking each participant to recite a memory verse and cite the reference (book, chapter and
verse).
From here explain the two divisions in the Bible. (Testament means covenant and the New Testament is the
new covenant or relationship God made with the people through Jesus while the Old Testament is really the
Hebrew Bible and contains the old covenants God made before Jesus' time.) Then present the library of the
Bible Using an enlarged and attractive chart of the illustration found in the Facilitator's Notes.
2. Bible Study. Group the participants into 4's or 5's and assign a passage to each group, taken from the list given
in the Facilitator's Notes. Ask them to answer the following questions:
a. What is the passage saying to you?
 b. Do you know who wrote it? When was it written?
c. Where and to whom?
After the groupings and without asking them to share what they have shared in their groups, explain that the
Bible is our guide in living as God's people. It is inspired by God who worked through human writers and oral
transmitters. It uses different literary forms and should therefore be read and interpreted accordingly. The
Bible was written and edited by different persons at different times but all the books have a unity in their
message as well as authority and inspiration. Refer to the Facilitator's Notes for more information.
3. Dramatize. Let the students choose and dramatize one passage in their small group but have them situate it
today in the Philippine setting. Have a discussion after the presentations to draw the reflection that the Bible
continues to speak to us in our time and is the living Word of God.
4. Life Application. In small groups, let the participants share practical and concrete ways by which they have
been illumined, guided, corrected, and edified by the Bible. Have them present their experiences graphically
and creatively in drawings. Then let each group have an exhibit of their works for the other groups to see.
5. Personal Diary. Assign the participants to keep a personal journal or diary of their daily Bible readings and
their experiences of having been guided, illumined, corrected and edified by the Bible.
6. Have a Contest. Divide the class into teams. At a given signal from the teacher/facilitator, they will search the
Bible for what is being asked for.
Examples:
The text which says where Jesus was born.
The text which shows ''We are the light of the world."
The longest book of the Bible.
The shortest book of the Bible.
The book of statistics. Etc.
The team that answers the most, wins.
7. Play Bible Baseball. Have the group divide into teams. Decide who will be on bat and the other in the field.
Each pitch by the pitcher is a question from the Bible. When a batter from the other team is able to answer
correctly, s/he runs to first base, and soon. When three questions are asked and they are not answered
correctly it means three 'outs' the players change roles: on bat go to the field, and the other way around.
Number of home runs depends on whether all three players that batted can make homes depending on their
team-mates' capacity to answer correctly the questions thrown to them.

LESSON 5: THE UCCP STATEMENT OF FAITH

E. WHAT WE BELIEVE IN THE KINGDOM GOD WILL ESTABLISH
OBJECTIVES:
It is hoped this lesson will help the learners to:
1. share their images/beliefs of the Kingdom of God;
2. study Jesus' teachings on the Kingdom of God;
3. realize or form an idea of the brokenness or gap between the present realities and Jesus' vision of the
Kingdom;
4. identify values, attitudes, character traits and lifestyle consistent with the Kingdom of God.
FACILITATOR'S NOTES
WE BELIEVE
That God seeks to make each person a new being in Christ, and is at work in the whole world, God's
Kingdom, in which love, justice and peace prevail. the Kingdom of God is already present
 where faith in Jesus Christ is shared
where healing is given to the sick,
where food is given to the hungry,
where light is given to the blind, and
where liberty is given to the captive and oppressed.
The theme of God's kingdom is central to both Old and new Testaments. In the Old Testament the kingdom
expresses God's rule over all things, that God controls nature, governs Israel and oversees the life of all nations.
(Psalm 9:7-8) Jesus Christ, in the same way emphasized God's Kingdom in all his teachings. He says: "Instead be
concerned above everything else with the Kingdom of God and with what he requires of you, and he will provide
you with all these other things." (Matthew 6:33)
The importance of the symbol of the Kingdom of God is best illustrated by Jesus who began his ministry by
proclaiming that "the Kingdom of God is near." The preaching and teaching of Jesus were all centered on the
Kingdom of God as God's hope for the world. Jesus' parables were mostly about the Kingdom, representing the
shape of human relations to come, the demands, orientations and hopes of the life in the kingdom.
Jesus also showed by his actions that God's kingdom was at work through him. He reversed every aspect of life
which was hostile to God's new world: disease; demon-possession; guilt; a ritualistic empty religion; a caste system
of purity and impurity; the shortage of food (he fed hungry crowds); hostile nature (he calmed a storm); economic
exploitation (he drove the money-changers from the temple; and even death.
The kingdom marks the end of all that disfigures or destroys what God has created 'very good'. Where the
kingdom is, there people are wholly reconciled to God, to one another and to nature; fear, aggression, selfishness,
falsehood and suffering are unknown; creation itself is 'set free from its slavery to decay'.
The Statement of Faith emphasizes that God is working with and through people for personal and social renewal.
Its personal dimension is making "each person a new being in Christ." Its social dimension is making "the whole
world God's kingdom." What is involved is not only the conversion of each person but also the remaking of society
and of the whole world in all their structures and patterns of relationships.
The rest of the article uses the words "The Kingdom of God is present ..." and not "The Kingdom of God is fulfilled
…". This calls us to recognize the presence of the Kingdom rather than to presume its fulfillment. We can give only
approximations of it and provide signs that indeed these signs give witness to its presence in our midst.
The sharing of faith in Jesus Christ means full trust in the promise and faithfulness of Jesus Christ as Lord. Where
faith is shared, God's Kingdom is there.
The healing of the sick implies immediately the treatment of physical handicap and infirmity and more importantly,
the recovery of wholeness to life. It is providing conditions for persons to recover wholeness physically, socially,
psycho-logically, economically, culturally and politically.

The giving of food to the hungry is a sign of God's care and provision. It is no wonder that eating bread and
drinking wine have become a sacrament of God's presence and grace in the world. The building of structures and
patterns of social and economic life that ensure the physical well-being of all so no one will be hungry is a sure sign
of the Kingdom.
The giving of light to the blind implies more than giving eyesight to the physically blind. It is to insist on truth as
opposed to lies. It is fighting social, cultural, and political structures and habits that promote lies and falsehood.
Liberty or freedom is when people are free from all forms of captivity that destroy life and where they become
captives or slaves only to God's will and purpose for life. Captivity to God's will is true freedom because it enhances
life.
BIBLICAL TEXTS OF THE KINGDOM OF GOD
Mark 1:14-15 tells us that the Good News that Jesus Christ preached is about the reign of God or the Kingdom of
God.
This is what is told in Matthew 4:23 and Mark 4-43. Here we can see that the synoptic gospels of Matthew, Mark
and Luke are one in recognizing that the main task that Jesus recognized as his mission from God is to preach the
Good News about the Kingdom of God.
Luke 4:18 tells us also about the mission of Jesus and this message has great connection to the prophecy of Jesus
about the new situation that he has preached to the poor in Luke 6:20-21 "Blessed are the poor for yours is the
Kingdom of God."
What is the meaning of the message that Jesus preached?
1. The good news about the Kingdom of God is for the poor.
2. This is good news because who are suffering will experience relief and liberation.
3. This tells about changes in the world, in life, in relationships and the whole of creation.
All of what Jesus did like healing, forgiving and loving are signs of the good news that he preached. (Matt, 1 2-28)
The coming of the Kingdom of God is one of the great hope of the Jewish people expected to happen especially
during the time of the Roman Imperial control. They longed for God to reign over Jerusalem and save Israel from
the Romans.
In this context Jesus started his ministry and in his preaching and teachings he proclaimed the good news of the
Kingdom of God.
The Jews especially those who were in the temple administration, the rich and powerful expected that when the
reign of God comes they will take the place of the Romans in governing Israel. But Jesus preached that in the
Kingdom of God the ones who can enter first are the least attended to, the poor, and those who were without
voice or power (Luke 6:20- 23) and the Kingdom will judge the rich and the powerful (Luke 6:24-26).

QUALITIES OF LIFE IN THE KINGDOM

1. It is not to gain power to dominate but the power to serve the least. (Mk. 10:42-45, Mk. 9:35).
2. It is not to become wealthy and make more profit but to be sharing, caring and giving (Mk. 10). This is also
how the rich can enter the Kingdom (Lk. 14:13-14).
3. The Kingdom of God is not a competition for prestige and power (Lk. 6:26. Matt. 23:5-7, Mark 12:28-40, Lk.
11:43, Lk. 14:7-11). Because for Jesus the greatest in the Kingdom is a little child (Matt. 18:1-4).
4. Jesus exemplified and preached love in the midst of discrimination and oppression (Lk. 6:27-28,32). The
gospels show Jesus acceptance of the sinners, the sick, the women and children and the outcasts/enemies of
the Jewish society. By this, Jesus has taught the early church to take care of the least in society (Matt. 25).
5. The Kingdom of God has been likened to a house holding a banquet. The image is compared by Jesus to that of
the Kingdom where it accommodates and cares for the lowly (Lk. 14:12-24).
This Kingdom according to Albert Nolan is "the Kingdom of God, like any other kingdom, it is something
wherein a human being can live." It is a state or condition where the people live joyfully serving each other
and doing the will of God. And this condition needs to be worked out and to be built.
The church believes that this is its major task because Jesus said, "Seek ye first the Kingdom of God" (Matt.
6:23).
And he said, "He who believes in me will also do the works, that I do; and greater works than these will he do"
(in. 14:12).
To fulfill the coming of the Kingdom of God but we will help build it in our present time so we say our prayer,
"Thy will be done, Thy Kingdom come on earth as it is in heaven.
SUGGESTED LEARNING. ACTIVITIES
1. Songs. Begin the sessions on the Kingdom of God by singing a song on the Kingdom, for example "Seek Ye First
the Kingdom of God".
2. Word Association. To draw out their images or concepts about the Kingdom of God, ask each member of the
class to write on flashcards one word or phrase that comes to their minds when they hear the words
"Kingdom of God". Then put these up on the walls of the room. Refer to them as you continue to study the
article about the Kingdom of God.
3. Parable Analyses. Divide the class into groups of 4 or 5 and assign each group one of the following parables of
the Kingdom:
a. Matthew 22:1-10 b. Matthew 25:1-13
c. Matthew 25:14-30 d. Matthew 21:33-46
e. Matthew 20:1-6 f. Matthew 13:24-30
g. Matthew 13:31-32 h. Matthew 13:47-50
They are to share what they understand about the King-dom of God from the parables guided by the following
questions:
a. What attitudes, values or character traits does a citizen of the Kingdom possess?
b. Where is the Kingdom of God?
c. When will it come or has it come already?
d. What is one description of life in the Kingdom you can find in the parable?
e. Who will bring the Kingdom of God?
Gather the whole class and ask each group to share some of the important points in their group discussions.
The facilitator may add his/her input from the Facilitator's Notes and relate it to the 5th article of the
STATEMENT OF FAITH and Luke 4:16-20.
4. Field trip. Divide the class in small groups to observe the different sectors and areas in their community. They
are to describe the activities in the community and of each sector or group. Let them write their observations
in a notebook.
In the next session let the groups share their observations by answering the following questions:
a) How did each sector or grouping in the community relate to the others?
b) Was there sharing?
c) Were there hungry people, sick, blind, idle, without work, captives, and without faith?
d) Is there a message from the parables you studied which applies to your community situation?
e) Is there any church, group or agency helping these various situations?
5. Writing or Drawing and Reflections. Let the class members write down or draw their dream of ideal family,
ideal church, ideal class and ideal society. Then have them share this in groups of 3s or 4s. Then ask them to
summarize and share to the whole class their common ideals or dreams. After the sharing lead the class to
analyze the values behind these dreams and the relation-ships necessary to make them happen. Are these
values related to the parables they studied? Is there sharing of faith, healing, being fed, being given light,
being freed? Assign them to reflect in church at Wednesday prayer meetings or cottage prayer meetings or a
Sunday morning worship, what they can do to start making their dream family, class, church and community
real.
6. Sentence Completion. Let the class work in small groups. The idea is for the group to be able to complete the
sentences given below with the most realistic and attainable answers.
Our family is most like the Kingdom of God when ______________________________________________.

Our confirmation class is most like the community of God when we are all __________________________.

Our neighborhood can begin to be a place like God's Kingdom when _______________________________.

I know the Kingdom of God is in me when I ___________________________________________________.

LESSON 5: THE UCCP STATEMENT OF FAITH
F. WHAT WE BELIEVE IN THE RESURRECTION.
OBJECTIVES

At the end of the lesson the participants will be able to:

1. share their own understanding of resurrection;
2. understand the basic meaning of resurrection;
3. believe and trust in the power of Jesus' resurrection.
4. believe in God's promise of resurrection;
5. identify resurrection experiences that happen in our everyday life_
CONCEPTS
The resurrection of Jesus Christ:
 is the rising from death to life.
 is overcoming the power of death.
 is victory from sin and evil.
 is changing from old to new.
 makes us hopeful in our everyday living. gives us hope in times of loss and suffering.
 gives us hope and assurance of life after death.
BIBLICAL TEXTS:
Ephesians 2:1-10; Romans 6:8-23; Rev, 2:8-10; Matthew 28:1-ff; Psalms 16:9-11; I Thess. 4:13
FACILITATOR'S NOTES
"WE BELIEVE
that the resurrection of Jesus Christ has overcome the power of death and gives assurance of life even
after death.
And we look forward to His coming again in all fullness and glory to make all creation new and gather all
the faithful into the Kingdom of God." (UCCP Statement of Faith.) Ephesians 1:9-10
The word resurrection simply and literally means "rising from the dead." It is like a plant that dies in the summer
heat and blooms again when the rain comes.
Early beliefs in the resurrection was developed from the cyclical pattern of annual resurrection or seasonal rising of
a vegetation from the dead in ancient Near East but this was not picked up by the Hebrews because of its relation
to fertility cult of the gods.

However, the Hebrews still believed in the resurrection because of their belief in the most powerful God. God is
the Giver of life, Creator and Lord of all Life. God is so powerful that even dry bones will have flesh and live again.
This was what Ezekiel saw in the valley of dry bones. (Ezekiel 37:1-6). Hosea also prophesied the mercy and power
of God. God has the power to revive us from death. (Hosea 6:2) Therefore, God is the Lord over life and death.
These affirmation developed into the fact of resurrection, that after death we will live again. In the Old Testament
there were stories recorded about persons who were brought back to life (I Kings 17:20-24, II Kings 4:32-37).
In the New Testament, there were accounts about the dead that were raised back to life by Jesus (Mark 5:41-43,
John 11:43- 44) and by Peter and Paul respectively (Acts 9:40-41, Acts 20:9- 12). But the most important
resurrection experience that makes our faith strong and true is the resurrection of our Lord Jesus Christ from the
dead, without which our faith will be futile and dead. The resurrection of Jesus Christ declares God's power against
the power of death, sin and evil, sufferings and difficulties, decay and despair, problems, persecution, failures and
defeat. The resurrection of Jesus Christ shows us the victory, hope and power to claim and possess in our Christian
lives.
So our Lord's resurrection has taught us three things:
Firstly, we need to accept the reality of suffering, pains, problems and death that happen in our daily life. Like
Jesus, who was faithful to God's mission, we will also undergo persecution, suffering and even death. This is always
the prelude to the resurrection: the flood, then the rainbow; the wanderings in the wilderness then the promised
land; Jesus' rejection and shameful death then the resurrection.
Secondly, we need to believe that resurrection can be experienced in the "here and now", today or everyday.
Ephesians 2:1-10 tells us that when we choose to turn away from our sinful ways then we experience resurrection
as we live new lives. We experience resurrection when we forgive the person who hurt us for we bury our pride
and selfishness and rise to new relationships. When we keep ourselves hopeful in times of troubles and pains, we
experience resurrection. When we laugh and smile at our own mistakes and accept that we are capable of making
mistakes, we are experiencing resurrection. When we see plants blooming under the early morning sun after
watering the night before, that is resurrection. when we see the rising sun behind the dark clouds, that is
resurrection. When we find relief from our fears and assurance of being loved and accepted, that is hope and
power and the resurrection. When children play together, sharing their toys and food, that is resurrection. When
we speak the truth even if somebody gets hurt, it is a celebration and affirmation of life because truth has won!
Thirdly, we are to claim the hope of our resurrection or life eternal after death which God has assured us. This is
the resurrection that we shall experience in the future when Jesus comes back and will gather all God's children in
God's Kingdom. The texts given at the beginning will point to us about the "here and now" and the "future"
resurrection. Hope is the essence of the resurrection faith.

Indeed, the resurrection of Jesus teaches us more to strengthen our faith by believing and claiming God's promise
of resurrection, everyday of our life i.e., -- living in hope -- until life beyond death catches up with us there where
God awaits us!
SUGGESTED LEARNING ACTIVITIES
1. Word Association. The participants are to share what picture/images/word/ feelings come to mind when they
hear or see the word "resurrection". Let them express those pictures in words on strips of paper which they
will paste on the board. Let them classify the words that are closely related and those that are different. The
facilitator will summarize it and begin the discussion, deepening the idea about the resurrection.
2. Acting out: The participants share their feelings about resurrection and then let them dramatize or act it out
an incident or an event in which they experienced some kind of resurrection or newness of life. Reflection will
follow.
3. Bible Study/Discussion: The participants will read and study the story of Jesus' resurrection and discuss the
events leading to it and the possible reaction of people when Jesus is discovered to have resurrected.
4. Memory Verse/Poster Making: Let them choose a verse on resurrection and let them memorize it. Share and
articulate to the group why she/he is choosing it. They may even make a poster of it.
5. Study the life cycle of a caterpillar turning to a butterfly, or plant mango seeds and Watch its transformation
as a plant. Relate it to the-resurrection idea.
6. Interview adults/parents of their beliefs of resurrection.
7. Statement Writing: Let them write their own belief and faith in the resurrection as a statement.
8. Memorize the Statement of Faith portion on Resurrection.
REFERENCES:
Dictionary of the Bible Grant and Rowley, We Believe.., in the Resurrection, Bible Study for Children (UCCP)
LESSON 6: THE LIFE OF THE CHRISTIAN
A. THE LIFE OF DISCIPLINE
OBJECTIVES
1. To help the confirmands grasp the meaning -- both in thought and in lifestyle -- of what it means to be
'disciplined in Christ' like an athlete or a soldier and its relation to becoming a member of Christ's body.
2. To be able for them to feel with the early Christians what it was like to be righteous and empowered by the
love of Christ and how this can be recaptured for today.
3. To help them begin to be sensitive to the actions and stirrings of the Spirit in their life and the life of others as
well as in the world and see God at work in them.
4. To help the confirmands to begin to practice a life filled with Christ-consciousness and the discipline necessary
for such a life.
BIBLICAL TEXTS:
Matthew 4:16-17; John 14; Acts 2:42-47; I Corinthians 12:4; 1 Timothy 6:8-10; Revelations 2:7;
FACILITATOR'S NOTES
The life of the new being in Christ ... the new Christian ... is a life of discipline. The discipline is so much like that of
(a) an athlete and (b) a soldier. Paul teaches, from his own experience, "severe discipline for two reasons: in order
not to fall into temptation and in order to be more wholly at God's disposal, to be able to run in the service of the
Christ."
For Paul, to be righteous is not so much a matter of obeying the law -- rules and regulations -- but rather the love
of Christ. Whoever loves Christ will be obedient to him because s/he has given him first place in her/his life. This is
DISCIPLINE, freely accepted and which is simply an expression of her/his faith. When the great love of God has
entered a person, that person will be more faithful and obedient to the humble duties of daily life.
And so the discipline asked firstly of the new follower of Christ as a soldier or an athlete is seen in Paul's letter and
admonition to Timothy.
Share in suffering like a good soldier of Christ Jesus. No one serving in the army gets entangled in everyday
affairs; the soldier's aim is to please the enlisting officer. And in the case of an athlete, no one is. crowned
without competing according to the rules. (11 Timothy 2:3-5)
Like a soldier, the Christian belongs to the army of Jesus Christ and therefore, the "Kingdom", the interest of the
Kingdom, comes first and all other matters are unimportant. And the discipline asked of the soldier of Christ are:
Word and prayer. In other words, we are asked to be constantly attuned to God's Word in the Scriptures and in our
prayers. And the sword of the Word of God is called "the sword of the Spirit". It is by the Holy Spirit that the word
of Scripture becomes the Word of God:
Word of God is living and active, sharper than any two-edged sword, piercing until it divides soul from spirit,
joints from marrow; it is able to judge the thoughts and intentions of the heart. (Hebrews 4:12)
And this living WORD which speaks to us through the Bible has been 'made flesh' in Jesus Christ, who judges, calls,
consoles and directs us. To listen to Jesus Christ each time is to be nourished by the Word. This is the first discipline
of the Christian. Jesus said,
If you continue in my word, you are truly my disciples; and you will know the truth and the truth will make you
free. (John 8:31)
The new Christian is to continue in the reading, studying, and reflecting on the Word of God as found in the Holy
Bible. A knowledge of what God wants and what God teaches makes us able to face life with all its demands and
temptations and we are not tempted by them, we do not succumb to them, we are free from their burdens they
impose on us.
The second weapon of the Christian is PRAYER, the prayer of the Church, to which each of us will contribute
her/his own prayer. When we do, we are then supported by the rest, and we support them in their turn and lo
Jesus Christ, the intercessor, stands among us. That is why we pray in Jesus' name as he prays for us, watches over
us and in us before God.
We are also to be like an athlete, says Paul, who runs a race whether on the track, the field or a stadium. A runner
has her/his eyes fixed on the goal; the finish line. While s/he runs that goal, that finish line is all that matters. Asa
Christian, we look only at Jesus Christ, run towards him, in order that we may receive the crown of life of fulness.
Jesus also invites the whole church -- all the believers together -- to have but one thought in common, to run
towards this goal -- the Lord who comes, for whom we wait, whom the church serves, and of whom we want to be
worthy.
Not that I have already obtained this or have already reached the goal; but I press on to make it my own,
because Christ Jesus has made me his own. Beloved, I do not consider that I have made it my own ... but this
one thing 1 do: forgetting what lies behind and straining forward the goal for the prize of the heavenly call of
God in Christ Jesus. (Phil, 3:12-16)
Thus the first responsibility asked of the new follower of Christ is to discipline both body and senses. S/He wants to
make her/his body an obedient and flexible instrument of the Holy Spirit. After all, the body is the temple of the
Holy Spirit and transformed only by the Spirit. This is to be a constant reminder for us who live in a time like ours
when there is so much temptation to live an easy life, in which the life of all the senses claims to be important and
master.
Not only are we to discipline our body, but we also are to discipline our minds and not wander 'all over the place'
as we are also not to turn in a haphazard way. The Christian is one who knows where s/he is going. S/He neither
speaks nor acts at random. God has given direction to one's life, once for all. The Christian therefore will discipline
her/his thoughts, words, actions. The Christian will be careful about the use of time and resources in order that
everything may contribute to the realization of God's Kingdom. And it is this self-mastery that will make her/him a
free person -- free for God and free for the service of all of God's creation. That is why we keep attune to God's
Word and we keep close to God in our prayers.
But full experiencing of a life of discipline can only be lived in community of where forgiveness and a humble spirit
are necessary characteristics. It means learning to love and serve one another in the midst of our imperfections.
The community makes Jesus Christ visible in the world. It is a place of struggle, conflict, pain and anguish as we
wage the battle with the false values around us and within us. It is a place to grow in truth, wholeness and
holiness. This faith community generates a faith strong enough to enable us to survive as
Christians. It is here where we are connected to Jesus Christ again and again — where we are confirmed,
comforted and challenged. (Romans 1 2:1-1 2)
DISCIPLINE
Every confirmand is expected to practice discipline in her/ his life during confirmation preparation and especially,
after confirmation. Someone has divided disciplines into inward, outward, and corporate categories, making it
obvious that it is possible — even desirable -- to practice many disciplines.
The inward disciplines -- meditation, prayer, fasting and study, or even play -- are personal practices that affect
one's inward spiritual journey.
The outward disciplines -- simplicity, solitude, submission, and service -- reflect inward realities that affect one's
lifestyle or response to the world. They are primarily personal disciplines, although participation in a group that
practices any of these would be reinforcing. The corporate disciplines, which necessarily take place in a group
context, are confession, worship, guidance and celebration.
Each candidate for confirmation must decide what spiritual discipline is appropriate for herself-himself. With
growing in your relationship with God as your goal, begin considering the use of your time, energy, and resources
that match your goal.
Patricia Levering, Disciplines for Discipleship, UCC-USA, 1990
A SHORT GUIDE TO THE DUTIES OF CHURCH MEMBERSHIP
All baptized and confirmed members of the Church must play their full part in its life and witness. That you may
fulfill this duty, we call upon you:
To follow the example of Jesus Christ in home and daily life, and to bear personal witness to him.
To be regular in private prayer day by day.
To read the Bible carefully and daily.
To come to church every Sunday.
To receive the Holy Communion faithfully and regularly.
To give personal Service to Church, neighbors and community.
lb give money for the work of the Church at home and overseas.
The Archbishops of Canterbury and York, 1954
SUGGESTED LEARNING ACTIVITIES
1. Have a race among the participants. Divide the class into two or more teams. Set for them a goal to be
achieved and the ways by which they may achieve the goal. Let them then race by teams. At the end, let them
analyze what happened, how each one participated, where were the problems why this or that team lost,
what were the attributes of the team that won that were not present in other teams. Link up what Paul was
saying about setting body and mind on the goal and running towards the goal.
2. Let each one in silence go over their lives from the time they wake up in the morning until the time they go
back to sleep at night. What happened each step of the way, what thoughts entered their minds, what
preoccupied them, what did they do. Help them see what it means to discipline body and mind on the things
that God in Christ teach as best for us. Let each one write a letter to themselves castigating or praising
themselves at certain points "I promise to ...". At the end of the letter, there has to be some resolve to change
and to follow some discipline in their lives. Let each one share one thing that they wrote as discipline for
themselves.
3. On another session, they may make a poster which they will hang in their rooms or beside their bed. The
poster may carry a phrase from Paul's teachings about running a race or disciplining the mind which will serve
as a reminder for them each day they wake up. It could be their own motto for themselves, worded in their
own words.
4. Study the biblical texts as they arise in the course of this lesson. Help them to understand what Paul was like
as a Christian and the kind of discipline he achieved in himself and what kind of a person he turned out to be.
5. Plan together as to how each one may begin to practice the Disciplines and Duties of Church Members
suggested here.
6. Sing, "Time to Change" or "I Thank You, Lord."
It's time for us
It's time for us to make our dreams come true.
A guiding voice will tell us what to do
It's the time to change ourselves and show the world
That we still care for men, and we'll lead them there.
We'll lead them to a place beyond the sea.
A place of love where everyone is free
Don't despair the path to happiness is wide
If we must change our ways call on God for our guide.
I Thank You Lord
 Thank you Lord
For the trials that come my way
In that way I can grow each day
As I let you lead
And I thank you Lord
For the patience those trials come
In the process of growing
I can learn to care
Chorus
But it goes against the way I am
To put my human nature down
And let the spirit take control
Of all I do.
Cause when those trials come
My human nature shouts
The things to do,
And God's soft prompting
Can be easily ignored.
I thank You Lord
For the victory that growing brings
In surrender of everything
Life is so worthwhile
And I thank You Lord
That in everything's put in place
Cause Your way if escaping
Is easier to bear.
REFERENCES
Maria Harris. Teaching and Religious Imagination. 1987.
Jim Wallis. The Call to Conversion. Glasgow, Collins. 1981.
Suzanne de Dietrich Freeman. Meditation on the Bible Today. The Westminster Press, 1961.
Patricia Levering, Disciplines for Discipleship, UCC-USA, 1990.
John R. W. Stott, Doctrine of Conversion. Ldn. Hodder and Stoughton. 1958.

LESSON 6: THE LIFE OF THE CHRISTIAN

B. A LIFE OF WHOLENESS
OBJECTIVES
1. To let the class participants share their dreams of the happy life.
2. To lead the participants to analyze what needs to be changed in their personal and life with others.
3. To help them reflect on and appreciate biblical teachings regarding wholeness of life.
4. To help them discover how and to resolve to attain wholeness of life.
BIBLICAL TEXTS
John 10:10b; Isaiah 65:17-25; Ephesians 4:17-32
FACILITATOR'S NOTES
In New Testament Greek the word for "to heal" is the same for "to make whole". A whole person is a healed or
healthy person. Wholeness of life means health in all aspects of life -- physical and spiritual, personal and social,
human and environmental, etc. How does one attain wholeness of life? Perhaps this question is not even asked by
our children today or not in these words. But children already dream of the happy life they would like to live now
or in the future. Some may say they want to be rich. Others want to be popular or famous or be like their movie/TV
idols. Hence it will be helpful to let them think of their dreams or fantasies and then lead them to a realistic
reflection of true happiness or wholeness of life.
Even before Jesus, philosophers had already been searching for the happy life and arriving at different answers.
Some saw it in giving up one's desires; others in indulging on them. Still others prescribed a calm acceptance of
one's situation in life. What did Jesus himself say? In John 10:10b he declares, "I came that they might have life and
have it to the full." So Jesus is saying that in the example of his own life and by his empowering through the Holy
Spirit we will find wholeness of life. Is this indeed the answer to the philosopher's quest, our young people's
fantasies, and our desire?
If we look at Jesus' life we can see him surrounded by crowds who were looking for healing and meaning in their
broken lives. There were the physically ill and crippled -- the blind, the deaf, the paralytic, etc. -- who came to him
for healing and who left whole, leaping and rejoicing. There were those suffering from guilt and shame -- the
adulteress, the tax collectors, the lepers — whom he welcomed and treated as persons worthy of his friendship.
There were those who needed to hear that life was not a set of laws to be followed but that it was a precious gift
from a loving parent to be enjoyed. So they hung on to his words, as he preached and taught and their minds and
spirits became enlightened. Gradually, things came together and their questions and fears were quieted.
Then, when Jesus died a shameful death, their doubts returned and even the closest followers --the disciples --
were shattered. But what seemed to them the ultimate defeat and disillusionment turned out to be the greatest
victory -- the final conquest of death itself. Now life was even possible beyond earthly existence and wholeness
was added another dimension.
With the coming of the Holy Spirit on Pentecost the community of believers -- the church -- was born. The social
nature of life became more apparent. Wholeness of life was expressed in a caring, healing, teaching and preaching
com-munity. One could not really be whole when one's neighbor or community was sick. The Kingdom of God that
Jesus preached resided not only in the heart of the individual but was present in the interrelationships in a
community. So as Christians we believe that life is whole, not dichotomized into body and soul or chopped into the
secular and the sacred, the personal and the social, or divided between men and women, children and adults, the
married and the unmarried.
Paul's letter to the Ephesians gives details about this life. it is not indulgence in lust and desire, but a life
committed to justice and holiness born out of truth. A Christian does not steal but works with honest labor. S/He is
not bitter or full of malice but is kind, compassionate, and forgiving as God forgave us in Christ. These qualities are
not only lived out in interpersonal relations but are to be manifested in social structures and systems as well and
Isaiah 65 brings this out. Isaiah has a vision of a community where everyone is healthy, economically prosperous
and where peace and goodwill prevail not only among persons but in the natural world also. So a Christian has the
vision of the Kingdom of God sweeping the whole world and its countless communities while acting this vision in
her/ his daily interaction with people and in her/his local community. For wholeness of life begins with the
mustard seed of faith in Christ and grows into a spreading tree where everyone is welcome to enjoy its fruits.
And wholeness of life manifests itself in an undivided or uncompartmentalized life where religiosity is separate
from life in the world. To be a Christian is to act and live out what Jesus teaches in all aspects of one's life. A person
who has encountered God or Christ in the worship act, or the Sunday School class, or in the Bible study group
cannot help but manifest the meaning of that encounter in other aspects of her/ his life, more importantly, to live
life in its wholeness means to be consistent, as much as possible, in what one says s/he believes and in what one
does or how one behaves. This is what we call a life of integrity.
SUGGESTED LEARNING ACTIVITIES
1. Draw out from the class their understanding of wholeness of life by asking them to give words beginning with
W, H, 0, L, or E that express an aspect of it. List all the words they give on the blackboard beside each of their
respective letters.
Or, instead of the above activity, group them into 4's or 5's to share their dream of the happy life.
2. Ask the class to draw or dramatize specific areas in their present personal and community life which they feel
need to be changed or improved. Present or put these up for everybody to watch or see.
3. Divide the class into 2 groups to study the biblical texts. Group A will study John 10:10b and Ephesians 4:17-22
and group B, John 10:10b and Isaiah 65:17-25 guided by the following questions.
a) What is the message of the texts for you?
b) What are they asking you to do?
c) How do you intend to respond to it?
d) Is your dream of a happy life consistent with it?
Let them share their group's answers to the whole class. Have a discussion and deepen their reflection with
the notes for the facilitator.
4. Have a closing worship with a song on Wholeness of Life such as:
New Life in Christ
Abundant and free,
What joy is mine
Let glory shine
What wondrous blessings I see!
For in Christ I have found new life".
My past with its sin
The searching and the strife
Forever gone, there's a bright new dawn
For in Christ I have found new life.
Let each one pray silently or aloud, committing herself/ himself to live a whole life with God's help.

LESSON 6: THE LIFE OF THE CHRISTIAN

C. A LIFE OF CONTINUING REPENTANCE AND CONVERSION
OBJECTIVES

This lesson will help the participants to:

1. Understand that God's mission of SHALOM or global community cannot be attained unless people repent and
are converted again and again towards the way of life of Jesus Christ.
2. Accept the fact that a man or a woman does not become a child of God as a result of her/his upbringing alone,
or by her/his own moral efforts, nor by her/his own religious affiliations nor by any other way except by an
experience of and encounter with Jesus Christ and accepting him as Lord.
3. Reflect and internalize the theological meaning and implications or repentance and conversion.
4. Believe that God, out of love for the whole world, called us to be changed and share in the life that Jesus
taught and brought.
5. Describe/Express creatively their personal conversion and transformation in their lives.
6. Explain why people need continuous conversion. ,
CONCEPTS
1. Repentance is the breaking with all that alienates/separates people from each other and from God.
2. Conversion is the transformation into something new, where the old has passed away and replaced by a new
being. Conversion comes from the Greek word Episptrepho that can mean "to turn" (Acts 3:19 passive
meaning, Mark 5:30 in its active meaning); and "return" (Matt. 10:13, 12:44). Conversion denotes the
response which „ the good news demands and without which salvation cannot be received. It is cutting off the
old selfish, cruel habits, thought forms and lifestyle.
3. Need for Conversion: The UCCP believes that everyone needs continuous conversion. Accepting the truth of
this from Scripture: "Help us, LORD! There is not a good man left; honest men can no longer be found" (Psalm
14:1); "there is no one who does what is right" (Psalm 53:1b), and Apostle Paul's exhortation, "There is no one
who is righteous, no one who is wise or who worships God. All have turned away from God; they have all gone
wrong; no one does what is right, not even one." This recognizes the frailty of human beings who is in
constant need of conversion, guidance and regeneration.
BIBLICAL TEXT
Repentance: Lk. 7:36-50, 24:45-47; Mk 1:15; Mt. 1:17;
Conversion: Mt. 10:13, 12:44; Mk 5:30; Acts 3:19, 9
FACILITATOR'S NOTES
In Luke 24:45-47 we see that repentance and forgiveness are lifted up as the immediate first response to the
Kingdom. Likewise Matthew and Mark have as the first words of proclamation on the lips of Jesus, "The kingdom
of God is at hand. Repent and believe the good news."
Repentance is more than the sorrow of the person for the sins of the past. It is breaking with all that
alienates/separates people from each other and from God. It is turning about our whole life, accepting new values
and pursuing new goals. It is resting our eyes on the goal of life eternal or of wholeness as we have seen in the past
lessons.
While the Kingdom is itself good news to all humankind and creation, faith is necessary for people to embrace that
good news for themselves. Faith expresses the embracing of the new world, a new outlook, and we express that
faith in our commitment to it renewed again and again.
Repentance and faith in these terms involve an internal transformation. In the story of the woman who lived an
immoral life and who sought out Jesus (Luke 7:36-50), we find that repentance, faith, love and forgiveness
constitute a whole process of human liberation, a picture of the transformation which the kingdom offers -- not
only the promise but the reality of new beginning which is conversion, or a whole new beginning. It is a changed
intellectual position, an outlook as in posture, not only in Mind but in heart; not only in world view but in behavior,
not only in thought but in actions.
Conversion is a basic change in life's direction. It is always turning away from old values/habits and turning towards
the values of new age. It begins with repentance and proceeds to faith. Conversion begins with the individual but is
always for the sake of the world. And this process happens again and again in small and big ways. We are weak and
prone to sin. So we need to confess our sins again and again and resolve to live new lives -- again and again.
John R. W. Stott in his DOCTRINE OF CONVERSION says,
'Mission' is the loving service which God sends his people into the world to render. It includes both evangelism
and social action, for each is in itself an authentic expression of love and neither needs the other to justify it.
Yet because of the appalling lostness of man there is an insistent urgency about our evangelistic task - the
faithful proclamation of the good news -- with 'salvation' which is its goal is personal freedom through Christ,...
Conversion denotes the response which the good news demands and without which salvation cannot be
received....
IMPLICATIONS OF CONVERSION
1. Lordship of Christ - repentance and faith are the twin demands of the gospel; both constitute conversion,
element of repentance was prominent in the Lord's message (Mk 1:15, Luke 13:3, 5) and of his apostles (Acts
2:38, 3:19, 17:30); a new life in Christ will inevitably bring in its wake new attitudes, new ambitions and new
standards. (2 Cor. 5:17).
2. Church membership - Christian conversion introduces people into the Christian community, gathers them into
the worshipping community, the teaching community and the community of service to all men; in the Bible,
God is seen as calling out a people for himself, a people to be distinct from the world in their convictions and
standards while remaining immersed in it, Peter's summons was not only to repent and believe but to be
baptized.... saved and added to the new community of the Spirit (Acts 2;40-47).
3. Social responsibility - commitment to Christ involves commitment to the world to which and for which he
came; conversion envisages a double movement: turning away from preoccupations with one's own interest
and turning towards the interests of the neighbor (Philippians 2:3).
4. Work of the Spirit - no person can turn nor save his own self; no person can turn or save another; only the
Holy Spirit can open a person's eyes, enlighten his/her darkness, liberate him/her from bondage, turn him/her
to God and bring him/her out of death into life; Repentance and faith are declared in the NT as duty of men
(Acts 2:38, 16:31,17:30) but they are also the gift of God (Acts 11:18, Eph. 2:8, Phil. 1:29)
A classic biblical example of conversion is that experienced by Paul the Apostle (Acts 9). Originally named Saul of
Tarsus, he was a prominent Pharisee who despised and hated the Christians. He believed in his mind and heart mat
the teachings of Jesus Christ was a blasphemy against the God that he believed in. He led the persecutions against
the Christians.
But God, through Jesus Christ, intervened to convince him that he was wrong. On the road to Damascus, Saul of
Tarsus had warrants of arrests for all professed Christians there. But then, Jesus Christ appeared to him in a bright
light and spoke to him. There he was converted and he changed his name to Paul. He became the leading apostle,
a pioneer missionary and planted many churches, fulfilling the Great Commission to make all nations Christ's
Disciples.
Paul's pioneering work as a missionary and evangelist to all peoples paved the way to the conversion of the whole
Roman empire into Christianity. We know this now as the Roman Catholic Church.
The goal of Biblical conversion is not to save souls apart from history but to bring the Kingdom of God into the
world with explosive force; it begins with individuals but is for the sake of the world. Conversion marks the birth of
the movement out of a merely private existence into a public consciousness. It is the beginning of active solidarity
with the purposes of the Kingdom of God in the world. The gospel of the kingdom sparks a fundamental change in
every life and is an intrusion into any social order, be it first-century culture or our 20th century world. Evangel ism
then, calls for and expects a radical change in behavior and lifestyle.

SUGGESTED LEARNING ACTIVITIES

1. Questions for Discussion:
a) Repentance and faith are said to be both external and internal. How can the two go together? Does not
one follow the other?
b) How do we bring about change and transformation internally and externally? Name some examples of
internal change as well as external change. Cite examples from what you have seen in other persons/
groups of people.
c) Share with the group your experiences of repentance and conversion. what was life like before
repentance and conversion? What helped you to see what was wrong and how did it happen? Where do
you think God was in the process?
 d) Does each of us need to receive a call from God and be converted? What is a call from God like? How do
we know it is God calling? Explain. Share. Cite examples in other persons you know about.
e) What are the contemporary implications of repentance? Conversion? Include in the sharing the many
times this happened in your life or another person's life.
2. In groups of four, discuss the following questions among themselves.
a) What are the contemporary implications of: "repentance", "conversion", "Lordship of Jesus Christ" in your
life as individuals? in our life as the body of Christ? in the present age?
b) What is the meaning of the phrase "conversion by the Holy Spirit"?
3. Illustrations of Conversions:
a) On two sheets of Manila paper, draw or paste pictures of people who need conversion on one manila
paper and on the other what ought to happen to them after conversion/ transformation.
b) On two Manila paper, draw or paste pictures of creation that need conversion/transformation and on the
other how God intended creation to be.
4. Testimonies/Interview: Invite a person who has been converted from one religion/denomination to another.
(ex. Muslim to Christian, or Roman Catholic to Protestantism, or Protestantism to Charismatic), if two or more
persons are available, let them give their testimonies on separate sessions so one will not know the
Testimonies of the other two.
5. Interview persons who have been converted from bad to good, or who were able to stop smoking, or who
stopped being an alcoholic. Let them share with the class how they feel after their "conversion", what they are
doing now in terms of work, and how their relationship with others are faring.
6. Dramatize the story of the Apostle Paul (Saul), on the road to Damascus. Let them write their own script, if
possible. Present this on one Sunday to the Congregation as the message.
7. Sing the song "God's Love".
“God's Love"
Something happened to my heart
The day that I met Him
Something that I never felt before
Now He's always on my mind
No matter what/do
And every day it seems I love Him more.
Chorus:
God's love is warmer than the warmest sunshine, softer than a sigh;
God's love is deeper than the deepest ocean, higher than the sky;
God's love is brighter than the brightest star that shines every night above.
And there is nothing in this world that can ever change God's love.
I used to think God's love
was meant for anyone else but me
I used to think He'd never come my way
But now it only goes to show
How wrong we all can be;
And now I want to serve Him everyday. (chorus)
People always talk of love but never seem to feel,
They face the world and say that things are fine
But deep, I think, must run the thought that it is not for real
And I hope that they will realize in time (chorus)
REFERENCES
John R. W. Stott, Doctrine of Conversion.
Jim Wallis, The Call to Conversion.

LESSON 6: THE LIFE OF THE CHRISTIAN

D. THE CHRISTIAN AT WORSHIP
OBJECTIVES:
1. Persons preparing for membership in the church will be guided in their understanding of and participation in
meaningful worship
2. They will be able to discover the biblical foundations of Christian worship and trace its roots and development.
3. They will become excited about ways of worship which are different from the usual experience they have on
Sunday morning or other times.
4. They will be able to plan for themselves and with each other orders of worship, especially for their own
Confirmation Service.
BIBLICAL TEXTS
Isaiah 6; Acts 2:42-47
FACILITATOR'S NOTES
Worship is the single most important activity that a church has during a given week. The central aim of worship is
to give to God glory. But flowing from the worship of God is the growth and enrichment of human life. As the
congregation gathers regularly for worship, it dramatizes its oneness as the body of Christ or the people of God.

Worship is an expression of our religious faith. When we seek meaning and values only within the confines of our
immediate needs and situations in life, life tends to be empty, aimless, and meaningless. Religious faith needs a life
that is lived on a deeper plane and within a context of broader values, which worship is to provide.
Worship is the primary human experience that conveys, shapes, and reinforces religious conviction. Worship is
important, therefore, because it is the point in our lives where we celebrate everything that gives meaning to life.
It expresses our ultimate concerns, nurtures our ideals, and focuses upon human life as it is meant to be. It is the
occasion of our seeking God and God finding us. It is an occasion of our seeking unity with God and other human
beings. Worship ought to be that moment of life in which we act out all that gives meaning, purpose, and direction
to every dimension of human relation-ships, personal and social.

Worship will fulfill its humanizing and life-giving role more readily when it is rooted where people live and search
for meaning. The relationship of faith to life will be seen more readily when worship probes the depths of life lived.
Life will have clearer direction when worship leads us to God, who is present in the depths of existence urging us
forward to the realization of human possibilities.
Although worship centers upon God, indeed, God is central in worship, it needs to be defined in a way that
underscores God's presence, God's actions in humanizing life and building the world into the Kingdom.
Worship therefore is not to escape from this world, to look for God at the edge of life, at the threshold of another
world, but to celebrate God in the depths of this world, in mundane affairs, at the very center of life, calling us to a
new future or creative possibilities.
Therefore, utilizing its rich heritage of myth and symbol, Christian worship is an encounter with life at its deepest
level of meaning; a celebration of God as a dynamic, active, energizing presence at the heart of life; an affirmation
that life has ultimate significance, for in Jesus we discover what it means to be fully human; a response to live a
resurrection life of newness and future possibility, of growth and becoming, to take part in building a new world —
a world of justice, peace and love.
Harold M. Daniels, "What To Do With Sunday Morning"

BIBLICAL FOUNDATIONS OF WORSHIP

Isaiah 6 - the order of worship
Acts 2:42 - the component parts of worship
Ephesians 1:3-6 - Worship is to praise God and that the chief end of humans is to glorify God and enjoy God
forever.
Col. 3:17; Matt. 18:20; John 14:14,15:16; 16:23 - worship has to be in Christ's name.
Neb. 7:23-25, 9:25, 10:19-22, 13:15 - worship is to be according to Cod's Word and in obedience to God's Word
and in Christ's name, worship is more than the mere human work. It is the work of the Holy Spirit (Rom. 8:15-27,
Rom. 8:15, Acts4:25, Ep1h35:119). Even preaching has to be in the Spirit (Mark :1)
I Cor. 14:1-6 - everything in worship is to edify the church, that is, it should teach or build up the church.
I Cor. 10:16-17, 11:17-22 - it is in coming together for worship that we become the church. It is here that we are
united together into one body by God's Spirit, that we are made participants in the coming Kingdom.*
(Hughes Oliphant Old, Guides to the Reformed Tradition)
WHAT HAPPENS WHEN WE WORSHIP
People who have experienced worship know when they were faithful to God, and when they were not. But all of
life has possibilities for an encounter with the Eternal. This is our constant hope.

In the worship service, the whole community gathers together as one body as God's people and in their corporate
acts they present their it varied needs and concerns. The words "service to God" comes from the Greek word
Leitourgeia which means "work of the people". This includes the people's response to God in worship, bringing
into it the joys, pains, hopes and fears of all their work and all of life.
(Niguidula, Celebration.)
When we give ourselves completely to God we find that the following experiences come to us.
1. We think of God, how holy God is, how mighty God is, how good God is. We recall all that we know about God
and then have the feeling of how great God is -- much greater than we can imagine. Christians call this act
adoration.
2. Then, our thoughts turn to ourselves. Having seen God's holiness, we see more sharply our own unholiness.
When we see ourselves in God's light, we see our failures, our weaknesses, our 1ns. We realize that we have
not measured up to God's expectations for us. In humility we ask God to forgive us, to let us start afresh. In
worship this is repentance or confession.
3. Our Biblical heritage and Jesus' saving acts assure us of abundant love. God forgives our past sins and releases
us from our old selves. This glorious feeling of being cleansed again by God's and pardon reconciles us to God,
our fellow human beings arid God's creation.
4. We are now ready to hear what God's will is for our lives. . God has a message for us and we listen and reflect
upon it. This is the proclamation of God's word and will for us.
5. We accept God's challenge. We promise to be true to the new light God has given us. This is our dedication,
our acceptance of God's will. And God's will for us is to be concerned about others and God's creation by
offering our lives once again to God and God's service.
THE ORDER OF WORSHIP
(This order may be changed according to occasion, theme, need of the hour as is needed in contemporizing
worship)
a. We turn our thoughts toward God
Prelude
(quiet music or complete silence that helps us to turn our thought toward God).
Opening Sentence or Quiet Meditation --
In the Name of the Creator God, and of the Son, and of the Holy Spirit, Amen. (We acknowledge God and
God's presence.)
b. We Feel Our Unworthiness and ask for God's Forgiveness
Confession of Sin --
"Almighty and most merciful God, we humble ourselves before you, under a deep sense of our
unworthiness and guilt." or something of this essence, fitted to the occasion
Assurance of Pardon --
The Pastor says, "I announce and declare, by the authority and in the name of Christ, that your sins are
forgiven."
c. We Listen and Learn What God Wants Us to Do
The Holy Scriptures
(which tell what God does for us and wants us to do).
The Apostle's Creed
(We request the Affirmation of Faith of our faith ancestors or our own declaration of our beliefs.)
Message in Song or the Anthem
(in which we thank God for God's goodness, remember all who need God, and seek to know . and do
God's will).
Sermon
(in which the minister/preacher explains what God does for us, and what God wants us to do).
d. We Give Ourselves to God's Will and Care
We renew our commitment to God and our faith, manifesting itself in our new life.
Offering
(in which we offer our gifts, tithes, pledges, farm products, etc., and ourselves to the service of God and
people)
Hymn of Dedication/Consecration to God's will
(We offer ourselves - and all that we are and have -- to God and in serving others.)
Benediction
"The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit, be with
you all. Amen." or something similar, fitted for the occasion.
Postlude
SYMBOLISM OF COLORS AND LITURGICAL SEASONS
Hangings on altars, lectern and pulpit are to a church, while curtains and drapes are to a home. Whenever
they appear in churches, the changing colors attract, add variety and point to the significance of the season or
the festival. The same colors are used for the pastor's or liturgist's stoles.
Violet is used in Advent and Lent. It denotes penitence and mourning. It also signifies royalty referring to the
King of Kings or the Prince of Peace.
 Red depicts divine zeal on the day of Pentecost, a reminder of the tongues of fire that alighted on the
believer's heads, and refers also to the bloodshed by of the martyrs of the church.
White is used at Christmastide and Eastertide, symbolizing light, joy, glory and perfection of the Lord Jesus
Christ.
Green is the universal color of nature, signifying hope and life — new life. It is used during Kingdomtide.
Black is the color of darkness, grief and sorrow and used only during Good Friday.
THE CHURCH SACRAMENTS
You probably do not remember your own baptism. Either it took place when you were quite young. But you have
seen others baptized. Why the water? What does it mean? One boy said he thought baptism was just a way of
giving a baby a name. is 'that all it is? Some people speak of baptism as "christening". Why? All Christians speak of
it as a sacrament. What is a sacrament?
Doubtless, you have been in church when the Lord's Supper was served. You have noticed that the service is
somewhat different from the usual order of worship. At a given point all take bread and eat it, and then drink from
a cup or small glass. Why do they do this? Why the bread and wine? If members of the church are ill, the pastor
will give them communion in their home. Why does he/se do this? We speak of the Lord's Supper too as a
sacrament. What is a sacrament?
WHAT Do WE MEAN BY "SACRAMENT"?
The word sacrament meant merely "something sacred". Sacrament was a sacred vow that a Roman soldier took
when he joined the army. Sacrament was the money deposited in a sacred place beforehand by the two parties in
a lawsuit. In time Christians used it when they speak of what was sacred to them. Bernard of Clairvaux, the monk
who called men to set out upon the Second Crusade, speak of ten sacraments. Another church leader who lived
about the same time mentioned only five. The Roman Catholic church today speaks of seven sacraments. We, in
our own denomination, along with other Protestants, have only two sacraments -- Baptism and the Lord's Supper.
THE SACRAMENTS WERE INSTITUTED BY JESUS.
Both Baptism and the Lord's Supper go back to Jesus himself what he did, as well as, what he said.
You remember how, when he left his carpenter shop in Nazareth, he went forth into the river Jordan and was
baptized by John. This was the beginning of his ministry. It was then that he consecrated himself wholly to God's
will, that he felt surer than ever before of his nearness to the Father. After he had gone, the early Church
remembered him as saying to them: "Go therefore and make disciples of all nations, baptizing them in the name of
the Father and the Son and the Holy Spirit" (Matthew 28:19).
You know also, how on Thursday evening of that last week of Jesus' life, just before his arrest, he and his disciples
gathered in an upper room for the Last Supper together. This is a scene that Christians have never forgotten.
Everytime we observe the Lord's Supper we call this scene to mind. Our Lord himself began this observance, and
he himself told us to keep it up in remembrance of him and as we wait for his coming. (I Corinthians 11:23b-26,
Matthew 26:26-29, Mark 14:22-25, Luke 22:19-20).

SYMBOLISM IN THE SACRAMENTS

Both Baptism and the Lord's Supper are symbolic acts. They stand for something spiritual.
In Baptism we see that water is used. But, there is much that we do not see. We do not see the repentance and the
consecration of the adult person who is being baptized. In infant baptism we do not see the hopes and dreams and
plans of the parents as they bring their baby to God and the Church. We do not see the Christian Church of which
the child or grown person is becoming a member, for it goes around the world and back through the ages. We do
not see God's gracious love reaching out to forgive the sins of the adult and make her/him clean and pure, or to
make and keep the baby pure and good.
In the Lord's Supper, we see the bread and wine (or grape juice). But again, there is much that we do not see. We
do not see, the many hearts whose cares and worries grow less, as God's love in Jesus becomes real to them, in the
breaking of the bread. Nor do we see the many hearts, in which new resolutions are being made, to follow Jesus
wherever he would have them go. We do not see the spirit indwelling human hearts. We do not see God's gracious
love, continually seeking out to make and keep us pure -- the love which was made so clear to people when our
Lord's body was broken and his bloodshed on the cross.
We, therefore, believe that a sacrament is a sacred observance coming from God and combining something seen
worth something unseen. As quoted from the Evangelical Catechism it says, "A sacrament is a holy ordinance of
the Church, instituted by Christ himself, in which by visible signs and means he imparts and preserves the new life"
WHAT BAPTISM MEANS
"In Holy Baptism God imparts the gifts of the new life unto a person, receives her/him into God's fellowship as
God's child, and admits her/him as a member of the Christian Church".
When the one being baptized confesses her/him faith in Christ and resolves to give up whatever is evil in his/her
life, then God through the Holy Spirit opens the way into a new life. This Christian way of life takes place in the
Church, and it is through a minister of the Church of Jesus Christ that the new Christian is received into this great
fellowship. So often, as we witness a baptism, we think only of the visible participants -- the candidate for baptism
and the minister. But unless God is active in the process it is not complete, it is not sacred, it is not a sacrament.
CHURCH PRACTICES IN BAPTISM
The churches use water in baptism to represent the inner cleansing of a person's life. Just as his/her body is made
clean with water, so he/she is to become clean within as he/she begins the new life of a Christian. Read Ezekiel
36:25-27 and see how, even in Old Testament times, water had this meaning. John the Baptist, of course, is best
known for practicing baptism to help prepare the way for the coming of the Saviour. The Christian Church has also
used the symbolism of water in baptism throughout the centuries.
In our church it is our custom to sprinkle or pour some water over the head of the child/person being baptized. Or,
the person goes down the stream or tank of water until he/she is completely covered. This is called immersion. Do
you think it makes any difference how much water is used or what process is practiced? Why?
In some churches the baptismal font is placed inside the main entrance. They say that baptism is a sign of entrance
into the Christian Church; therefore, to have the baptism occur at the door of the church makes the act even more
symbolic. Most of our churches have it in front, in full view of the worshipping congregation. What is the
symbolism of this?
WHAT DOES LORD'S SUPPER MEAN
"The Lord's Supper is the sacrament by which we receive the body and blood of our Lord Jesus Christ as the
nourishment of our new life, strengthen the fellowship with Christ and all believers, confess that he died for us and
wait for his coming again. As we eat and drink in the Lord's Supper, we receive forgiveness of sins, life and
salvation. For so it is written: "Broken and shed for you for the remission of sins." We receive the blessings of the
Lord's Supper only as we eat and drink with heartfelt repentance and true faith in our Lord Jesus Christ.

You will want to read for yourself the oldest account we have, of how the Lord's Supper was began. (See I
Corinthians 11:23-25) This event took place the night before Jesus was crucified (when his body was broken and
his blood was shed on the cross). Ever since that time, the bread and the wine recalled for Christians our Lord's
death on the cross: There also God's love for humankind was shown most clearly. Can you see why many people
feel closer to Jesus and to God in the Lord's Supper than at any other times?
Sometimes the Lord's Supper is called the Eucharist. Eucharist comes from a Greek word meaning "thanksgiving".
For what should we be especially thankful in the communion service?
Are there any others with whom we might feel a close fellowship or communion? What about the other Christians
in the sanctuary who are joining with us in this solemn observance? What about other Christians who are at the
same moment or at other times joining this observance? What about those who have gone before us, "the whole
glorious company of the redeemed of all ages who have died in the Lord, and now live with him forevermore"?
How about those whose varied status, age class, political lines, gender, hobbies and interest, come together before
the table of the Lord.
Some churches use wine, and others use unfermented grape juice. Some use ordinary bread, and other use bread
made without yeast into thin round wafers. Do you think it makes any difference which elements are used? But
Jesus did use bread, ordinary bread of that time.

SUGGESTED LEARNING ACTIVITIES

1. Opinionaire: Give each one a copy on which they can write their responses. Otherwise, write the statements
on the board and the participants can write on the "answer sheets".
Encircle your choice/opinion with regard to the following statements --
a. Worship is the people's response to an awareness of the presence of God.
 Agree  Disagree
b. Worship takes place on Sundays only.
 Agree  Disagree
c. Worship can only be done inside the Church.
 Agree  Disagree
d. Worship follows a certain order or movement.
 Agree  Disagree
e. Christmas, Lent, Kingdomtide are
1) seasons in the Church year
2) holidays
f. We use colored hangings in our church
1) as decoration
2) to mean and say something
3) to beautify
g. Kneeling in church means
1) praise
2) humility
h. We have
1) one
2) two
3) seven
sacraments in Church.
i. Baptism involves
1) the person baptized and God
2) the person baptized and the church
3) all three
j. Water in baptism symbolizes
 1) life
2) cleansing
3) chaos
k. The Lord's Supper was started by
1) the early church
2) Jesus
3) the disciples
I. The Lord's Supper
1) remembers Jesus' sacrifice
2) means thanksgiving
3) means fellowship
4) all three
m. Baptism was commanded by
1) John the Baptist
2) Jesus
3) the disciples
n. Baptism is practiced in order to
1) give the baptized a name
2) receive the baptized into the fellowship of the church
3) open to the baptized the way to a new life
2. Reflection/Discussion: After everyone is through, group them in 3's or 4's to share and discuss their
responses. Then let each group present a summary of their answers as well as questions raised. Then explain
that you will be discussing and clarifying these things in your study of worship and sacraments.
3. Bible Study: To introduce the subject of the order of worship, let the participants study in small groups Isaiah
6:1-8. This is the Jewish format. Then let them present in drawings or mime the different stages of Isaiah's
experience of God's presence and his response to it (adoration, confession, etc.). Also study Acts 2:42 which
practices the Lord's Supper, thus, making the practice Christian.
4. Color Explanation: Have a set of colored cards on which are printed in big letters the different seasons of the
church year, with the colors corresponding to the seasons. Put them upon the board, talk or lay them on the
floor. Let the participants stand and move around the cards (if they are on the floor) or go to the board and
pick up one card each. Have two participants share one card. Let the pair explain to the class what they know
about the season. Another pair clarify or add to their understanding if there is another card of same color.
Then let them arrange the cards in their chronological order on the board, for as many cards as there are
available.
5. Acting Out: Divide the participants into two groups and assign them one of the following sets of passages.
a. Luke 3:1-18; 21-22 "John the Baptizer"; Matthew 28:19-20 "Discipling the Nations"
b. Matthew 14:13-21 "Jesus Feeds Five Thousand"; I Corinthians 11:23-29 "Remembering the Lord's Sup-
per"
Let them imagine and share in their smaller group what the characters in the stories (Jesus, John, the crowd,
the soldiers, the tax collectors, the disciples, etc.) must have felt at the time. Each one may focus on one
character. Then let them act the story out with feeling before the other group. Have a discussion of the
meaning of the present day practice of the church in celebrating the sacraments of baptism and the Lord's
Supper.
6. Research: Let them inquire from adults or parents their understanding of "Baptism" and "Lord's Supper".
Group them for sharing. Summarize group reports and let them research still on the additional meanings.
 Have them observe these sacraments practised in Church. Share reflections after the event especially on the
most meaningful, touching part.

7. Work out a possible order of worship for Confirmation Liturgy. Study together as a class or in small groups
what parts will be needed in a liturgy like that. Consider the congregation that will be present, the possible
weather of that day, and then proceed to outline the worship service.
Think of the symbol ism and meaning of each part you will want to include and plan them in such a way that
they will be meaningful to you and to all who will be there. Above all, keep in mind the presence and
participation of God in such a worship act.

PRAYER FOR HOLINESS OF LIFE

0 God, the God of all goodness and of all grace, who are worthy of a greater love than we can either give or
understand, fill our hearts, we beg You, with such love towards You, that nothing may seem too hard for us to
do or to suffer in obedience to Your will; and grant that thus loving You we may become daily more like You,
and finally obtain the crown of life which You have promised to those that love You, through Jesus Christ our
Lord.
19th century Harnham Hostel Manual

LESSON 6: THE LIFE OF THE CHRISTIAN

E. THE CHRISTIAN IS A WITNESS
OBJECTIVES
1. To let the participants share their own understanding of the word "witness."
2. To let the participants discover the biblical meaning of witnessing
3. To help the participants reflect on the meaning of and their responsibility to witness in our present situation.
4. To inspire the participants to witness in word and deed: as an individual or a member of a group or
organization.
BIBLICAL TEXTS
Matthew 28:17-20; Mark 16;15; Luke 24:44-48; Acts 1:8, 21-22
FACILITATOR'S NOTES:
Perhaps our children in the church do not quite under-stand the word "witness". So the session can start by
drawing out their understanding of the word before they study the biblical meaning of it.

Today, the word "witness" is more often used in the legal sense to refer to a person who has seen or witnessed an
accident or a crime and is asked to talk or testify before the court what s/he had seen or witnessed. The legal
meaning of "witness", therefore, is not too different from the Christian meaning of the word.
Christians are witnesses to the event of Christ's presence and power in the world as it moves in an individual's life,
in the community, and even in the whole created world. Certainly, God had already been at work in the world in
the beginning, but with Christ's coming people's eyes were made to clearly see God's presence and power in the
world. This was especially proven in the event of Christ's resurrection or the first Easter. Because they witnessed
Christ raised from death, the disciple's faith in him as Lord and Savior was strengthened and their doubts
disappeared. And because of this faith and trust in Jesus they became open channels for his power to flow through
them. This power came in the form of the Holy Spirit which made them bold to witness about Jesus for the first
time on Pentecost Day.
It was also the Holy Spirit which gave them the power to leach, heal, and cast out demons. Because of what the
disciples spoke and did more people believed in Jesus as their Lord and Savior and more people became his
followers and witnesses. This process of believing and witnessing through the centuries has resulted in the birth of
the church, its spread from Jerusalem to Judea, Samaria, and throughout the world including our own country. Our
grandparents became believers through the witness of the American missionaries and our parents became
Christian through the witness of our grandparents and so the movement has gone on.
Today we are called to continue the task of witnessing to Christ. What does this mean in our time?
First of all, the task of witnessing must be guided by what we are witnessing to (content) and where or to whom
we are witnessing (context). Jesus preached, taught and healed people in their context and according to their
needs. So also are we called to witness to Jesus to our brothers and sisters in our society in their present situation
and needs.
What are these needs? Majority of our people in our country today are victims of physical diseases, economic
poverty, political injustices and corruption, moral, cultural and religious crises and bankruptcy. So as witnesses to
Jesus who came that we might have abundant life we need to take a stand for physical psychological health,
economic prosperity, political peace and justice and religious and cultural wholeness. This means being aware of
the problems in these areas of the personal and social life of our brothers and sisters, being sympathetic and
empathetic with them and doing what we can do in word and in action to change the situation towards Jesus'
vision of the Kingdom of God.
Our tasks can include sharing with a classmate or a friend about our personal experience of having been helped or
empowered by Jesus or contributing money for the funds of victims of natural calamities or victims of inhuman
treatment of a company. We can pray for the local and national officials, speak out where they do wrong and
support deserving candidates during elections. We can visit shut-ins or practice/ promote pranic healing and other
oriental ways of promoting health, or be simply earth-friendly and protective.
We can maintain our personal devotional life as well as be active as leaders and participants in our church's
program to reach out and to witness to our community. We can do small things or big things, personal or social,
visible and invisible, and we will be witnessing to Christ if our words and actions speak and demonstrate Christ's
loving power and presence for others through us, his witnesses.
Witnessing negatively can take place iii the kinds of words and expressions that automatically come out of our lips
-- in curses, vulgarities, and profanities. As Jesus had pointed out, it is what comes of our mouths that makes a
person clean or unclean. (Matthew 15:10-11). We also witness through the kinds of events we enjoy or despise,
the people we like and don't like, what makes us happy, what makes us sad, or angry. In all these, persons around
us will know who we are, what our values are, and the kind of Lord we believe in. Yes! Our witnessing of whose we
are, has to be seen in both personal, individual lives and also in our historical, communal lives as the Christian
community.
As Christians, we are to develop a kind of spirituality that enjoys Christian fellowship but does not neglect our
responsibility to those outside the church. This is our Christian witness.
This duty is to be a witness to Jesus Christ, and to seek all available means to spread to others the saving
knowledge of our Saviour. Our confirmation includes this task. When the Minister lays his hand on your head, it is
not only to assure you of God's blessing but to commission you to go forth into the world as a witness to Jesus
Christ. You and the other lay members are out there in the world and it is your responsibility to witness there.
But how do you witness?
1. By your prayers. Your prayers of supplication and intercession for others in the world will evolve out of an
earnest concern for the conditions of life out there.
2. By your example. You can talk a great deal about faith and God but if you do not show it in what you are, your
words will have little effect. Your humility and unselfishness, your calmness and the control of your tongue will
witness a great deal to what you believe and who you are.
3. By your personal Testimony. Love persons, not things. Be tactful, be discreet and courteous. Spend time with
others. Be patiently waiting for an opportunity to tell others humbly and simply what Christ means to you' and
what it means to start a new life.
4. By your Church work. Every member is a church worker, not only the minister. The Church is a community
with work for everyone, no matter how simple, humble and seemingly insignificant. There are also greater
responsibilities like teaching, visiting, singing in the choir, serving in committees. Use your talents and serve.
5. By your gifts. The free will offering of your money is a manifestation of the joyful dedication of yourself to
Christ. Let your giving be systematic, sacrificial and thoughtful and remember to be cheerful.
6. By your service in the community. Christianity has always pioneered in social service through the years. There
are still very many opportunities left for Christians to help in voluntary social service or in services planned and
organized by you and others like you. There is a great need also to be involved in local government and civic
leadership-- o be sure let it be a different kind of service and leadership. It is a calling to love and a testimony
to the source of love, Jesus Christ himself.
Here then is the balance of the Christian life. We pray that every confirmation candidate, having begun to tread
the Christian way by wholehearted, personal commitment to Jesus Christ, may bring honor to her/his Lord and
Saviour by her/his deepening Christian belief and shining Christian behavior.
Adapted, J.R.W. Sott, Your Confirmation
SUGGESTED LEARNING ACTIVITIES
1. Let the participants share their understanding of the word "witness" with a partner. Then let them share it
with the 'whole group by acting it out with their partner or by giving a definition of it.
2. Have two (2) sets of partners form a group of 4 and read the biblical texts for this lesson and answer the
following questions:
a) what do the texts tell you about witnessing?
b) How were the disciples supposed to witness?
c) To whom will you witness today? How?
Let the small group share their answers with the whole class. Deepen their sharing with a discussion.
3. Let the whole class make a collage by gathering their individual drawings or slogans expressing practical and
concrete ways of witnessing today.
4. Have a closing worship meditation by singing "Go Tell Everyone". Have a quiet reflection on the song followed
by spontaneous sentence prayers from the participants.
6. Let each one start a DIARY or a Daily Logbook where s/he would write down each night where and how s/he
"witnessed * or failed to witness, through deeds, words, or attitude as s/he recalls the day's events and
encounters. These may be shared in the class' act of worship either as an act of praise or thanksgiving or
repentance and penitence.
Adapted: Trueblood, The Company of the Committed.
GO TELL EVERYONE
God's Spirit is in my heart
God has called me and set me apart
This is what I have to do,
What I have to do.
Chorus:
God sent me to preach the good news to the poor
Tell prisoners that they are prisoners no more
Tell blind people that they can see
And set the downtrodden free
And go tell everyone
The news that the Kingdom of God has come
 And go tell everyone the news
that God's Kingdom has come.
Just as the Father sent me
So I'm sending you out to be
My witness throughout the world
The whole of the world.

LESSON 6: THE LIFE OF THE CHRISTIAN

F. THE CHRISTIAN LIVES IN AND FOR COMMUNITY
OBJECTIVES
1. Confirmation class participants will be able to bridge the meaning of God's intention to establish a global
community of SHALOM and the life of the members of the church.
2. They will gain a deeper and broader understanding of the meaning of fellowship, relatedness, togetherness, or
community.
3. They will begin to live out this community as a class of confirmands even while they are still preparing to be-
come full members of the church.
4. They will gain a practical understanding of what it means to share belongings, to care for each other's pains,
and to bear one another's burdens.
BIBLICAL TEXTS
Acts 2:42-47, 4:32-35; Galatians 6:1-10; Ephesians 1:9-12, 2:19-22

FACILITATOR'S NOTES:
How did the Early Christians live in communities? Christians at the beginning were associated with a particular
pattern of life. Their faith produced a discernable lifestyle of life, a way of life, a process of growth visible to all.
The first Christians had clear social results. They became well-known as a caring, sharing, and open community
that was especially sensitive to the poor and the outcast. Their love for God, for one another and for the oppressed
was central to their reputation. Their refusal to kill, to recognize racial distinctions, or to bow down before the
imperial deities was a matter of public knowledge. According to Aristides' description before the Roman emperor:
"They love one another, they never fail to help widows; they save orphans from those who would hurt them. If
they have something they give freely to the man who his nothing; if they see a stranger, they take him home,
and are happy, as though he were a real brother. They don't consider themselves brothers in the usual sense,
but brothers instead through the Spirit, in God."

To follow Jesus meant to share Jesus' life and to share it with others. From the beginning, the kingdom would be
made manifest through a people who shared a common life. Their visible fellowship would be the sign and the first
fruits of God's new order begun in Jesus Christ. Those who had left every-thing to follow Jesus were given the gift
of community with one another. Henceforth they would belong to Jesus and be inextricably bound together as
brothers and sisters in the family of God. The call of Jesus was not only to a new commitment; it was also to a new
companionship, a new community established by conversion. The fervent character of Christian love spilled over
the boundaries of their own communities and extended to all in need. The economic sharing practiced by the Early
Christians together with their generosity toward the poor was one of the most evangelistic characteristics of their
life. Radical, practical love became the key to their public reputation.
(Jim Wallis. The Call to Conversion. 1981)
In the letter to the Ephesians, Paul talks about the purpose of Christianity or what God's intention is in sending
Christ into the world. Three ideas come out very strongly in this letter:
1. God did and still does have a purpose and that is, all will dwell together in unity and community, humans and
all other creation.
2. The people God created were to be united first with God, and then to one another until a unity of God and
human beings is created, one body in whom the Spirit dwells.
3. The only reason for human beings in life is to live for the praise of God's glory and in this, all people are called
to be one and to have the same goal.
In fact, this is the goal of all pastoral work and that is to form communities which live for God. And Christianity is to
help persons change from self-centeredness and self-sufficiency to building and reinforcing social relationships. If
Christianity in the world is the Church's goal, it is to form groups of Christian communities with certain principles
accepted or certain values acquired, to have a relationship with Christ which are to lead them into communities.
To build communities which make it possible for a person to live a Christian life, it is necessary to affirm three
principles:
1. That a person's beliefs, attitudes, values and behavior patterns (and hence the person's Christianity) are
formed to a great degree by his/her environment, and therefore the normal person needs a Christian
environment if he/ she is going to live Christianity in a vital way.
2. That environmental factors are more basic than institutional factors in Christian growth and therefore the
primary pastoral concern should be in forming Christian environments rather than in reforming Christian
institutions, and
3. That when society as a whole cannot be expected to accept Christianity it is necessary to form communities
within society to make Christian life possible.
BASIC CHRISTIAN COMMUNITIES
A basic Christian Community is a sample of how community may be achieved as it is an environment of Christians
which can provide for the basic needs of its members to live the Christian Life. It is the smallest self-sustaining unit
of Christian living. In it, the members can find on a regular basis all the basic needs a person has in order to be able
to live as a Christian. The BCC has the following characteristics:
a) It must be Christian. Christianity must be accepted in an open way by those in the grouping and it must be the
openly accepted basis of everything that is done in it.
b) It must be an environment. There must be interaction between the people in the social grouping that is
personal, relationship-oriented and not just talk-oriented.
c) It must be organized. In order for the grouping to meet the needs of its members, it must have enough
organization for the members to be able to work together in service.
d) It must be large enough. It should be larger than a small group because there are not enough resources in a
small group.
e) It must be local. The members are close enough to one another to be in regular contact, so that the grouping
can meet their regular needs to live as Christians.
f) It must be complete. It is not a specialized community, concerned with all of what is involved in being a
Christian.
g) It must have a unity. The basis for the life of the community which hold everyone together is Jesus Christ.
Stephen Clark, Bask Christian Communities

SUGGESTED LEARNING ACTIVITIES

1. Comparative Study. What commonalities can you find in the Early church and your own church based on Acts
2:42- 47. Make a list of their life together in the early church and also, the present-day characteristics of the
church.
2. Reflection. What are the possible factors or reasons why we have lost that visible style of life which gave the
Early Christian communities its compelling power and authority.?
3. Draw, Sketch, make a Collage or Pantomime. Divide the class in small groups and let them present creatively
Acts 2:42-47 or Acts 4:32-37. Or, let them choreograph, with their own song and dance based on the same
texts. This can be integrated at worship, link with worship commit-tee or pastor at a midweek, vesper or
Sunday worship whichever is possible.
4. Identify Church people's needs: Sickness, unemployment, hunger, rejection, needy, out-of-school, hooked on
alcohol, smoke, drugs, gambling, pornography, elderly, shut-in, lonely. Envision, plan how Jesus' love can be
experienced by them even in simple ways.
5. Share testimonies. How sharing each other's burdens. have been experienced or how sharing of belongings or
goods have been done or practiced by certain Christian families and groups living now.
6. Evaluation. Have an assessment on how the Confirmation class is beginning to become a 'community' or is not
showing any signs that it is becoming a community. Let the class evaluate their life together as a class. Look for
signs of barriers to relationships which can be remedied or signs of hope which can be perpetuated.
PRAYER FOR THOSE PREPARING TO BE CONFIRMED:
Look down, 0 Lord, in Your loving goodness upon all those who are preparing themselves for confirmation. May
they turn to Your Son, Jesus Christ, in simple repentance, faith and surrender. Grant that what they thus
secretly possess they may then openly profess, so that, having received Your Holy Spirit into their hearts by the
hearing of faith, they may be assured thereof by the laying -on of hands, and go forth strengthened by Your
grace to serve You in the fellowship of Your Church and of Your Son, Jesus Christ our Lord. Amen.
Adapted, J.R.W. Stott

IV. THE CELEBRATION OF CHURCH MEMBERSHIP

A. SERVICE OF CONFIRMATION AND RECEPTION INTO CHURCH MEMBERSHIP
(All this is part of a Sunday Morning service. This may take place as part of the Act of Dedication or Commitment
after the Sermon.)

PRESENTATION OF THE CANDIDATES FOR CONFIRMATION

The following young people have studied God's Word, have learned the beliefs and practices of God's people,
specifically in the United Church of Christ in the Philippines. They are here to declare their faith, and to be joined
with us in the service of Jesus Christ and the community of faith .
ADDRESS TO THE CONFIRMANDS (by the Minister)
Hear the words of our Lord Jesus Christ.
"You did not choose me, but I chose you and appointed you that you should go and bear fruit."
"Everyone who acknowledges me before people, I also will acknowledge before my Father who is in heaven."
Friends, Jesus Christ has chosen you, and in baptism, has joined you to himself. He has called you, together
with us, into the Church, which is his body. Now, he has brought you to this moment and to this place, so you
may confess his name before all people, and to go out to serve him as faithful disciples
AFFIRMATION OF FAITH
Minister: Who is your Lord and Saviour?
Confirmands: Jesus Christ, my Lord and Saviour, the Son of God Almighty who created me.
Minister: Do you trust him?
Confirmands: Yes, with all that I am and hope to become. Yes!
Minister: Do you intend to be his disciple, to obey his Word, and to live out and show the world his Love?
Confirmands: Yes, the Spirit helping me.
Minister: Will you be a faithful member of this congregation, giving of yourself in every way, and will you
seek the fellowship of the church wherever you may be, serving the needy wherever you are?
Confirmands: Yes, I will. So help me God.
Minister: (To parents, guardians, sponsors) As parents, guardians and sponsors, you have earned the right
to participate in this confirmation service by placing your hands on your children's head or
shoulders. For while it is true they are about to become full members of the Church, they will
continue to need your support and your nurturing concern as they continue to mature in the
faith.
Will you promise to do all in your capacity to continue to guide and nurture these young people
in love and grace of God?
Response: I will and I promise, God helping me.
THE ACT OF CONFIRMATION
(The confirmands will kneel in front of the Minister and the Church elders; with their parents, guardians and/or
sponsors behind them. The Minister and Elders together with parents/ guardians/sponsors will place their
hands on the heads or shoulders of the confirmands.)
THE CHARGE (Minister) (The congregation will stand)
Friends, you are disciples of Jesus Christ. Hellas commissioned you. Live in his love, and serve him. And, be
filled with gratitude. Let the message of Christ dwell among you in all its richness. Whatever you are doing,
whether you speak or act, do everything in the name of the Lord Jesus, giving thanks to God the Father
through him.

Bless, 0 Lord, these your children whom we set apart today as your disciples, growing in faith and love, in
Jesus' Name. Amen.

THE PRAYER BY THE CONGREGATION (led by an Elder)

0 God, our Creator: we praise you for calling us to be a servant people, and for gathering us into the body of
Christ. We thank you for choosing to add to our commu-nity these young men and women of faith. Together,
may we live in your Spirit, and so love one another, that we may have the mind of Jesus Christ our Saviour, to
whom we give honor and glory forever. Amen.
THE RIGHT HAND OF FELLOWSHIP (Minister and Elder)
(The confirmands will rise and the parents will move to the side)
Welcome to the ministry of Jesus Christ through this Church. Go, and serve the Lord.
The grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, be with you all.
Amen.
PRESENTATION OF THE CONFIRMATION CERTIFICATES AND SYMBOLS OF RECEPTION TO CHRIST'S BODY.

PRESENTATION TO THE CONGREGATION

(The Confirrnands face the Congregation/parents and elders to the sides.)
Minister: Friends, commend to your love and care these whom we today have received as maturing
members of the Church.
 Congregational Response:
We rejoice to recognize you as members of (name of Church),--and bid you welcome to the
fellow-ship, life and ministry of this congregation. With you we renew our vows to uphold our
ministry by our prayers, our presence, our gifts, and our service. May God help us all. Amen.
CELEBRATION OF THE LORD'S SUPPER
(Here the Lord's Supper will proceed as is the custom or as a special celebration for this occasion.)
Adapted, Sill/man University church, March 6, 1988

PRAYER FOR OUR DAILY WORK

0 Lord Jesus Christ, who at the carpenter's bench did manifest the dignity of honest labor, and gives to each of
us our tasks to perform, help us to do our weekday work with readiness of mind and singleness of heart, not
with eye-service as people-plea SL IS, but as Your servants, laboring heartily for You and not for anyone else, so
that whatever we do, great or Si a1l, may be to the glory of Your Holy Name.

IV. THE CELEBRATION OF CHURCH MEMBERSHIP

B. AN ORDER OF SERVICE FOR CONFIRMATION OF BAPTISM
At the designated time in the order of the worship service, the minister shall call the candidates for confirmation to
come forward. Or the Chairperson of the Board of Elders will present to the minister and the Congregation the
candidates for Confirmation. The candidates shall face the minister as they come forward and stand in front.

ADDRESS TO THE CONGREGATION AND THE CANDIDATES

Minister: Friends, we are about to receive into full mem-bership of the Church those persons whom we have
called and who now stand before us. As infants, they were baptized in the Christian church and God laid
the divine claim on each of them and in that act they were already received into the fellowship of the
Church. Today, on their own, they come before you and before God, to confirm what was done for
them at baptism and to confess their faith in Jesus Christ and claim him as the Lord and Saviour of their
lives. In this act, they are also presenting themselves to God as instruments in Kingdom-building. In this
act, they also wish to pledge with us as members of this church and the whole Church of God to be our
co-workers and co-seekers after truth. Let us now hear from them their statements of faith and
intention.
(To the Candidates) Do you confess with us your faith in Jesus Christ as Saviour and Lord? And will you
now make your confession of faith?
AFFIRMATION OF FAITH
(Here the Apostles' Creed or the Nicene Creed, or the UCCP Statement of Faith or any contemporary creed
which they have chosen may be read together by all. If the candidates have written their own statement of
belief, they may use the same here instead of other creeds.)
CONFIRMATION OF BAPTISMAL VOWS
Question: (To the Candidates) Having confessed your faith in God Almighty, Maker of heaven and earth; "and in
Jesus Christ his only Son our Lord, do you now promise with the aid of the Holy Spirit to be Christ's
faithful disciple to your life's end?
Answer: I do.
Question: Do you confirm the vows taken for you in Baptism and with a humble and contrite heart put your whole
trust in the mercy of God, which is in Christ Jesus our Lord?
Answer: I do.
Question: Do you promise to make diligent use of the means of grace, to share faithfully in the worship and
service of the church, to give of your substance as the Lord may prosper you, and to give your whole
heart to the service of Christ and his Kingdom throughout the world?
Answer: I do.
Minister: (To the Parents/Guardians/Sponsors) May we now request the parents, guardians, sponsors- together
with our church elders- to come forward and participate in the act of confirmation.
(Parents, guardians, sponsors or special friends stand behind the candidates while the elders stand
beside the minister in front of the candidates.)
Friends, as parents, guardians and sponsors of these persons who are about to be confirmed, you have
earned the right and privilege of laying your hands on these youth as a symbol of your love for them
and concern for their continued growth and nurture in the Lord; thus, together with the church elders
and the minister, you enter into a partnership with the Church in guiding these young people in the
fellowship and mission of Christ's Church. Let us now attend to the act of confirmation.
Let us pray.
Eternal God, our loving Parent, we give you thanks for these your servants to whom you have granted
knowledge of your Son Jesus Christ. Strengthen them now, we beseech you, by your Holy Spirit-the
Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge, piety, and
godly fear. Enable them to be faithful members of your Church, continuing steadfastly in the apostles'
teaching and fellowship, in the breaking of bread, and the prayers. May they be faithful and effective in
service and witness, enjoying their gifts for the common welfare as good stewards of your grace. Grant
that, upholding the truth in love, they may grow up in every way unto him who is the head, even Jesus
Christ, your Son, our Lord. Amen.
THE ACT OF CONFIRMATION
(The candidates shall kneel and the minister, elders, parents and sponsors lay their hands on the heads or shoulders
of the candidates.)
Minister: The Lord defend you with his heavenly grace, and by his Spirit confirm you in the faith and fellowship of
all true disciples of Jesus Christ. And may love, joy, peace, patience, kindness, goodness, faithfulness,
humility and self-control be the Holy Spirit's gifts to you, this day and always. Amen.
(Minister, parents, guardians, sponsors and elders lift their hands to bless the candidates.)
Minister: O Lord God, great has been your kindness toward these persons whom you have brought to yourself in
many different and wondrous ways. May they never cease to thank you and to glorify you for all that
you have done for them. Help them to guard the rich deposit of faith with the help of the Holy Spirit
who dwells with us, and make them strong in the grace which is theirs in Christ Jesus. Help them to
witness mightily to your steadfast love. May the Spirit of Christ so fill their lives that all who come to
know them shall be blessed and shall give glory to your name. In Christ's Name. Amen.
THE LORD'S PRAYER (by all)
THE PRESENTATION OF CERTIFICATES OF CONFIRMATION
(The con firmands will rise, their parents/sponsors stand to the sides, certificates of confirmation are given to them
and other tokens/symbols if any.)
THE RIGHT HAND OF FELLOWSHIP
Minister and Elders: Receive our right hand of fellowship. (The minister and elders shall extend their right hand of
fellowship to each of the candidates, welcoming them to the community. The parents or guardians may
give their children a kiss of peace and the right hand of fellowship.)
PRESENTATION TO THE CONGREGATION
(The parents, guardians and sponsors shall return to their seats as the newly confirmed turn around and face the
congregation. The congregation shall be asked to stand.)

Minister: Beloved members of the body of Christ, I commend to your love and care these persons whom we this
day receive into the membership of this congregation. Do all in your power to increase their faith,
confirm their hope, and perfect them in love.
Congregation: We rejoice to recognize you as members of Church, and bid you welcome to the fellowship of this
congregation. With you we renew our vows to uphold them by our prayers, our presence, our gifts, and
our Service. May God help us. Amen.
BLESSING
Minister: Go forth in peace and be of good courage; hold fast that which is good, rejoicing in the power of the
Holy Spirit. Amen.
or
May God be within us to refresh us, around us to protect us, before us to guide us, and above us to
bless us, now and in the days to come. Amen.
(The candidates return to their seats and the service of worship continues.)
Adapted, Niguidula. Celebration.

CONCLUSION
... BUT THE JOURNEY TO DISCIPLESHIP is not over. Indeed, there could not be any conclusion to this activity, for
every human being is always on probation before God. AU of life is a probationary period. .. always growing to
maturity… always in the process of becoming.
It is God's purpose that while we are alive we are to continually turn to Jesus Christ as our Savior and Lord, and
then through him grow into balanced, healthy, active, useful, happy, holy people. This is God's will for our lives.
But this will cannot be fulfilled unless we cooperate. Every Christian must see herself/himself working hand in hand
with God. And our greatest incentive is to know that we are collaborating with Jesus Christ in and through the
work of the Holy Spirit, whose power and presence we are to acknowledge all our days.
Our prayer is that every confirmation candidate, having begun this journey of the Christian way by wholehearted,
personal commitment to Jesus Christ, may bring honor to her/his Lord and Savior by her/his deepening Christian
belief and her/his shining Christian behavior in all of life.

ACKNOWLEDGEMENTS
As ever, the Christian Education and Nurture Office is grateful to many persons: writers, theologians, scholars,
church people, summer exposurees, and staff for the completion of a more comprehensive CONFIRMATION
MANUAL than was produced earlier. Initial ideas have evolved from working at Silliman University Church for many
years and an actual Confirmation Manual put together by Ms. Madeline M. Jumawan of the Children's Ministry of
Silliman Church, which was adapted by the Divinity School Publications Center through Ms. Grace R. Tabada and
produced in Cebuano.
The present volume is a revised and expanded version of the Silliman Church and DSPC volumes and has been the
product of many round-the-clock (brown outs or not!) work of the CEN staff, both regular and volunteer workers:
Leomyr de Jesus, Mirzah Rodriguez, Albert Añosa, Evelyn and Modesto Villasanta, Tessie de la Cruz, Jelly Cajucom,
Sancho Opina, Gerson Castrodes, Lani C. Sioson, Cora montecillo, Jane Montenegro, and Lydia N. Niguidula.
We have also borrowed a good deal of concepts and discussions from many books whose authors are numbered
among the world's theologians and scholars, some living and some gone to their eternal rest. (A bibliography
follows.) We thank them all very much. We also thank those who will use this volume making church membership
relevant to our people from whom we request further suggestions and recommendations for its enrichment and
updating. We thank you in advance.

Ptr. Jane Ella P. Montenegro

Office of the Laity Coordinator

Rev. Lydia N. Niguidula

Executive Secretary
Christian Education and Nurture Cluster
June 1993

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Blanchard, John. WHAT IN THE WORLD IS A CHRISTIAN. Hartfordshire, Eng. Evangelical Press, 1982.
Clark, Stephen. (Ed.) PATTERNS OF CHRISTIAN COMMU-NITY. Mich. Servant Books, 1984.
Daniels, Harold M. WHAT TO DO WITH SUNDAY MORN-ING. Pa. The Westminster Press, 1979.
de Dietrich Freeman, Suzanne. MEDITATION ON THE BIBLE TODAY. Pa. Westminster Press, 1961.
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Harris, Maria. TEACHING AND RELIGIOUS IMAGINATION. NY. Harper Collins Pub., 1987.
Levering, Patricia. DISCIPLINES FOR DISCIPLESHIP. Mo. UCC Christian Board of Publication, 1990.

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Niguid.ula, Lydia N. CELEBRATION. Mnla. New Day Publishers. 1975.
Nolan, Alberrt. JESUS BEFORE CHRISTIANITY.
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Sitoy, T. Valentino, Jr. SEVERAL SPRINGS: ONE STREAM. QC. United Church of Christ in the Phil., 1992.
Stott, J.R.W. YOUR CONFIRMATION. Ldn. Hodder and Stoughton, 1958.
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Trueblood, Elton. THE COMPANY OF THE COMMITTED. NY. Harper Roe Publishers, 1961.
UCCP Statement of Faith Series. Q.C.
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