Missiological, Synthesis Proposal & Thesis Defense Presentation

Br. Tyrone Senires, CSsR entitled: “The Parable of the Durian: An Aid in Unravelling Icon Mission Insights”

Mentor: Sr. Miriam Alejandrino, OSB

“Being inspired by the presence and abundance of the durian during the Icon Mission, it is utilized as a parable to aid in drawing insights. The parable of the durian demonstrates the significant impact of giving value to the culture of the local people, specifically in accepting how the people interact with visitors in their communities. Respect for the local culture is the direction of the mission of the church. It is embodied in the Icon Mission in Maco through respect for local traditions, community empowerment, and effective communications.” – Excerpt from the paper of Br. Tyrone

Br. Eric Lastima, SDV entitled: “The Spiritual and Human Formation of BEC Leaders in Malapoc Norte Mission Station”

Mentor: Fr. Andres Aragon , Jr., SDV

“As baptized Christians, we are called to follow the footsteps of our Lord Jesus Christ as His hands and feet to this new generation. It is important that we strive for excellence in all that we do, as mediocrity has no room for us Christians. One way of showing our participation in the Church is to collaborate and follow the desire of our pastors and our shepherds because, in doing so, we follow and observe our identity as Christians. As followers of Christ, we are called to be the living presence of Christ living in us in the world. We should not let our own desires and pride hinder us from following the command of our pastor. When we do so, we risk causing divisions and conflicts within our community, which can eventually lead to the destruction of our missions. Instead, let us strive to follow the example of our Lord and work together to build a strong and united Christian community.” – Excerpt from the paper of Br. Eric

Br. Kriss Michael Tubog, CSsR entitled: “A Strong Sense of Community and Collectivism as a Means of Discipleship for the Redemptorist Province of Vietnam Under a Communist Regime”

Mentor: Fr. Phanxico Assisi Hoan, CSsR

“The Redemptorists have played a vital role in Vietnam. They have helped those who are poor and marginalized, and they worked to promote reconciliation and healing. The communist idea of community is very different from the biblical and theological definition of a missionary community. A missionary community is grounded in Christian theology and the teachings of Jesus Christ as well as the Great Commission, which is the primary directive to preach the gospel and make disciples of all peoples. As a kind of evangelism and outreach, it places a strong emphasis on communicating the message of love, faith, and salvation to others. As influenced by the writings of Karl Marx and Friedrich Engels, communist ideology focuses primarily on social and economic issues, promoting the elimination of class inequalities, shared ownership of the means of production, and the creation of a society devoid of classes. Communist movements may have a sense of community, but it is often based on a shared understanding of class conflict and shared objectives for social, economic, and political change. In an effort to meet the material and spiritual needs of the people they serve, missionary communities frequently participate in philanthropic and humanitarian endeavors. The framework of religious service and compassion drives these efforts. Communist communities may also take part in social and economic endeavors, but they frequently emphasize socio-political reform with a more secular and materialistic perspective. A missionary community’s values and views are also influenced by religious concepts and texts, which frequently place an emphasis on love, forgiveness, and salvation by believing in a higher power. Communist communities, on the other hand, are often built on materialistic and political tenets relating to class conflict and societal change. In practical terms, this could mean that a Christian community gathers to provide food for the underprivileged and homeless this society is built on love and service. In contrast to a communist government that may have its citizen’s work on collective farms, this community is an illustration of one that operates through force and domination. The Redemptorists’ story is a testament to the power of community and collectivism. It shows us that, in spite of persecution, through God’s grace, it is possible to survive and thrive if we work together and never give up hope. Indeed, the Redemptorist Province of Vietnam is a story of courage, resilience, hope, and the power of faith.” – Excerpt from the paper of Br. KM

Br. Emmanuel De Guzman, CSsR entitled: “O-MUE-CHO-PE:! (handshake) Mission Experience with the Karen Hill Tribe: Enriching our Understanding of Synodal Way in the Church”

Mentor: Prof. Lunar Fayloga

“Let us become workers of peace, beckons of hope, and stewards of God’s manifold graces. These are the same challenges that the researcher gives to himself that all those lessons that he had learned from the Sgaw Karen or Pgaz K’ Nyau in his mission immersion program would put into practice for the rest of his earthly O-mue-cho-pe (walking) with all the Karens (peoples in margins and peripheries) of this cosmos (world). For just as the Karen people, may we not see ourselves as an island and not look at ourselves as superior over our fellow sisters and brothers, with nature and its natural resources, and to God. Let us go out and continue the handshaking with all the people, especially those living at the edge, margins, and displaced in our society and the Church. Let us continue doing the O-mue-cho-pe with all this world’s Karens (in the margins)! We continue to sail on and walk together to advance the Kingdom of God of peace, justice, and love.” – Excerpt from the paper of Br. Emmanuel

Br. Nouy Khamhou, CSsR entitled: “The Laotian Baci Ceremony: A Manifestation of Laotian Faith Identity and Sense of Mission”

Mentor: Fr. Neil Badillo, OFM

“The Laotian Baci ceremony is a manifestation of faith and a sense of mission for the Laotian people. On Faith, the Baci ceremony is a deeply religious event. The Laotian people believe that the Baci is a gift from God, and that the ceremony is a way to thank God for the blessings of life. The Baci ceremony is also a way to express the Laotian people’s faith in the power of community and solidarity. For the Sense of mission, the Baci ceremony is a reminder of the Laotian people’s shared history and culture. It is also a time to affirm the Laotian people’s commitment to building a better future for all. The Baci ceremony is a source of strength and resilience for the Laotian people, and it helps them to maintain their sense of identity and purpose in the face of challenges. And the Baci ceremony is also a way for the Laotian people to share their faith and culture with others. The Baci ceremony is often performed for visitors to Laos, and it is a way for the Laotian people to welcome visitors into their community and to share their way of life.” – Excerpt from the paper of Br. Nouy

Br. Jhon Mark Aves, CSsR entitled: “KUN MAUPAY MAN IT PANAHON: A Decade After the Storm the Journey of Faith and Healing of the People in CRS Dreamville”

Mentor: Fr. Neil Badillo, OFM

“The CRS Dreamville mission allowed me to participate in God’s mission–to address the hopelessness people felt and to realize that there is always a new beginning in God. Nevertheless, there is one thing they have never lost, and that is no other than their faith in God. Hence, they dare rise and face the future with hope. We celebrate our faith in God, for this gives us the courage and hope to face the storms and challenges of life. Like what they say in Waray “Kun maupay man it panahon” which means “if the weather is fine” or not, the people will never forget the memories of Typhoon Yolanda.” – Excerpt from the paper of Br. Marco

Br. Rey Dian Sioco, CSsR entitled: “Và ò cùng chúng con (And He Stayed with us)”: Redemptorist Mission among the Bahnar people in Mang Yang”

Mentor: Fr. Neil Badillo, OFM

“Through the witnessing of the missionaries, Jesus not only touched the cloak of the Bahnar people, but he even clothed himself with the identity of Bahnar people. The very life of the missionaries in Mang Yang incarnated Christ’s presence in the life of the Bahnar people. The witnessing of the missionaries was able to manifest the message and person of God dwelling among the Bahnar people. Their lives, which are fully immersed in the tribe’s life, became a vehicle of Christ’s tangible expression of embracing fully the Bahnar people as his own. Witnessing is more than translating the scriptures in the dialect of the Bahnar and integrating significant cultural practices into the liturgical celebrations. The Bahnar people experienced the warm embrace of Christ through the presence of the missonaries. In this way, the crucified, naked, and wounded man on the cross is able to touch and capture the hearts of these Bahnar people.” – Excerpt from the paper of Br. Rey

Bretton Jacob Badajos entitled: “Re-appropriating SIMBAKO INTAWON: An Experiment in Filipino Contextual Theology”

Mentor: Br. Karl Gaspar, CSsR

“Simbako intawon is a desperate call for God’s help and a unique expression of reaching out to the divine. By appropriating once more the meaning behind the said expression and guided by a contextual theology, we may be able to appreciate such local interjection or an indigenous expression better. As Filipino Catholics, we must help our people re-interpret simbako intawon not just as an expression of dispelling fear or an appeal for security but as an expression of utter confidence in God’s benevolence. By re-appropriating simbako intawon into a Christian understanding, Filipino Christians may use such an ordinary expression for solace, to cope with crisis as we face life’s demands and feel God’s concern in times of desperate need, as the simbako intawon exemplifies.” – Excerpt from the paper of Bretton