ADAMSONIAN PRAYER

Dear Lord,
Teach me the things that are important. To be generous with your gifts.
Compassionate to those who have less. Just in the face of unfair circumstances. True
when the world’s values contradict my own. Gracious when things don’t go my way.
And magnanimous when they do. May nothing else matter except Faith in Your
goodness, my neighbor’s and mine. Hope that things can get better and Charity that
always sets things right. May your special love for the Poor, the mark of my
uniquely Vincentian education, be the work I excel in. The standard I constantly refer
to and my courage when I meet You someday.
O Mary conceived without sin, pray for us who have recourse to thee.
St. Vincent de Paul, pray for us, Amen.
ATTENDANCE ROLL CALL
RECITATION INCENTIVE:
• 2 points per recitation will be given (read, answer
question, ask question)
• 10 points in recitation is the perfect score or 5
stamps
• Please give to me your recitation card (1/8 index
card) after you recited so that I can stamp it as a
proof of your recitation for the day
• Points exceeding 10 points will be added to the
prelims grade only
• Please always bring your recitation card every
meeting. No recitation card no recitation points!
 REVIEW…
Our story Distant
God Near
Human story Naturally
Part of our
everyday lives
We can relate
Hence… with
REVIEW…
Primitives Romans and Greeks Monotheists
experienced Him in all saw Him as relatable saw Him giving direct
living creatures even with regards to messages and revelations
human flaws and through the law, sacred
emotions writings and with our
battle against evil.

And even though the statistics project a significant difference in humanity’s belief in God, as
times go by it is also evident from the same statistics that it will not dissipate but will go on and
will be increasingly expressed in the years to come. But the question now is why is this so? Why
such desire for God? Where does this desire come from? Let us continue our journey by
answering this question in the next topic…
THE WHY OF OUR
DESIRE FOR GOD
TOPIC 2
OBJECTIVES:
At the end of this topic the students should be able to:

• distinguish the events in their life that led to their belief in God
• assess these events from one’s life in relation to the known possible
reasons for the human desire for God
• integrate one’s reason for desiring God to that of others and
realize its importance as an intrinsic and natural part of our
humanity
LET US SEE: “WHY DO YOU BELIEVE
IN GOD?”
Instructions: The instructor will
ask the students regarding
their response to the question
above and instruct them to
write their answers on the
board.
LET US SEE: “WHY DO YOU BELIEVE IN GOD?”
Instructions: The instructor will then process
their answers with these questions:
• What did you observe from the answers
of your classmates?
• Can you classify the answers/group
them?
• Why do you think this is so?
• Can you give examples?
LET US DISCERN
(DISCUSSION PROPER)

As evidenced by our human history it is clear from the

previous topic that humanity has an innate desire for
God. But the question remains, why such desire? Where
does it come from? What is its basis? Hopefully this
topic will lead us to such answers…
 CULTURAL
For the Filipino belief in God is possible because He makes Himself felt,
“nararamdaman Sya” or “dahil sa Kanyang pagpaparamdam” (de Mesa,
2011).

• As de Mesa (2016) articulates, allowing oneself to feel or

“pagdama” in Filipino is not only something that is felt within one’s
emotions but something that is also intellectually felt and vice-versa,
“where to really know is to feel and to feel is to truly know (p. 508)”.
• In other words, Filipinos believe in God because they are
experiencing His presence in their everyday lives (de Mesa, 2010-
2011).
• And not just a trivial experience but with a profound impact in one’s
life (de Mesa, 2011) because such experience touches the core of
their being or “loob” (de Mesa, 2010-2011).
• Loob which is our truest identity (de Mesa, 2011). Hence, the Filipino
must always be sensitive to his/her experiences in order to recognize
the presence of God (de Mesa, 2011).
 Do you agree? As a Filipino do you believe that when we feel
CULTURAL something/nararamdaman it’s not only pure emotions but there is
something within that bothers us?

Some expressions of God’s felt presence in Filipino life are through

their “pakikipag-kapwa” (relationship with fellow Filipinos) and in the
principle of “bahala na”.

• In the study of Yabut (2013) he found out that one concrete

expression of spirituality is our relationship with fellow Filipinos or
“kapwa”, in our experience with our fellow Filipinos.
• Thus, the Filipino’s relationship with God is actualized in one’s
relationship with a fellow Filipino (Yabut, 2013).
• We experience God hence, as a reciprocal move, we let others
experience God (Whom we experienced in our own experiences)
through our relationship with them.

Is this not different when we are happy, we want to share that same
experience of happiness to others like our family and friends? What do
you think?
 CULTURAL
Another expression is the Filipino principle of “bahala na”
(Bathala nawa) which can be translated as “Leave the
final outcome up to God!” (De Guia, 2005 as cited in
Baybayin Alive, 2009).

• It is not an act of “passivity” but of courage, to carry

on, despite of challenges (Lagmay, 1976 as cited in
Enriquez, 1992) because nararamdaman natin (we
feel) that God is more powerful than us (De Guia,
2005 as cited in Baybayin Alive, 2009) and is with
and stays with us and is always ready to help us
overcome the challenges in our lives.

Can you affirm this with your own experience particularly

when the events we encounter in life gets rough
 EXISTENTIAL
According to the well-known psychiatrist Viktor
Frankl the reality of God Whom he calls the
“unconscious God” is built-in in each person, hence,
God is described as unconscious because even
though we are aware of His existence or not, even
though we acknowledge Him or not, we cannot
eliminate His reality in our personhood for He is the
goal that directs our existence, consciously or
unconsciously (Ryan, 2019).
• Hence, Frankl stressed that as we search the
meaning of our lives in whatever means or ways,
whatever occasion (positive or negative
experience), eventually and not accidentally it
will always lead us to God (Ryan, 2019).
Does anyone have the same experience? Can you
share it to the class?
 EXISTENTIAL
This understanding is also affirmed by the Philosopher and
Theologian St. Thomas Aquinas as he states that God is God,
He is not caused by anything or anyone since He is existence
itself (Kreeft, 2014).

• Thus, all living creatures are “dependent” to Him for

existence (Kreeft, 2014).
• This in turn affirms the reality as postulated by Frankl that
He is naturally part of our humanity whether we are
conscious of it or not.
• Therefore, if God is erased in the human equation, we too
are erased in the equation of life, life will be meaningless,
life will just be superficial, life will only be temporal and
not eternal (Kreeft, 1989). We are just like a “dead fish
just going with the flow of the river.”
DEVELOPMENTAL

As humans develop so is his/her belief in God. As

time goes by if we feel changes in our physical
features the same is with our faith or belief. There
is somewhat a maturity and development, it may
increase or decrease depending on one’s life
situation, it may also be about how we perceive
Who God is and what is His role in our life. Such
developments, progression, or changes were
characterized by the Psychologist and Theologian
James Fowler into 6 stages of faith development
(Andrade, 2014).
 “PRE-STAGE: INFANCY AND
UNDIFFERENTIATED FAITH”
In this stage the infant is gaining a grounding for his/her
belief depending on the relationship s/he is having with
his/her parents or “care givers” (Fowler, 1981;
Andrade, 2014; Standard and Painter. 2004). Such
experiences of “trust, courage, hope, love,
abandonment, inconsistency and deprivation” (Fowler,
1981) of the infant would have a profound impact to
his/her future understanding and expression of faith
(Fowler, 1981; Andrade, 2014; Standard and Painter.
2004).
Do you agree? Did the parenting style of your parents
affect your faith today?
 “STAGE 1: INTUITIVE-
PROJECTIVE FAITH (THE
FAITH OF IMITATION)”
This occurs during ages “3-7” (Fowler, 1981). Through stories,
images, and symbols the child at this stage is already able to
understand ideas about God, however, most of his/her thinking
of God is “magical” (Fowler, 1981, p. 148 as cited in Andrade,
2014) and is based on imagination (Fowler, 1981; Andrade,
2014; Standard and Painter. 2004).

• Hence, there is still a lack of comprehension of what is real

or not (Fowler, 1989).
• Thus, it is not surprising that in this stage most of the time the
child only imitates what s/he has seen in his/her
parents/caregivers in terms of faith or belief in God
(Standard and Painter, 2004).

Can you give some examples for this stage?

 “STAGE 2: MYTHIC-LITERAL FAITH
(THE FAITH OF JOINING)”
In ages 7-12 the child’s faith is most commonly community based (Fowler,
1981).

• S/he adopts not only the faith of his/her parents but the community in
which s/he belongs hence, authority and tradition are important bases for
the faith (Standard and Painter, 2004) which they logically understand
but still on the literal level (Fowler, 1981; Standard and Painter, 2004;
Andrade, 2014).
• They also have the capacity to retell the stories related to their beliefs to
other people and have a basic sense of justice, of what is right from what
is wrong (Fowler, 1981; Andrade, 2014; Standard and Painter. 2004).
• God is also seen as someone relatable with human characteristics (Fowler,
1981).

Can you remember a similar experience when you are young?

“STAGE 3: SYNTHETIC- As the person develops in his/her age of 13-16 the
CONVENTIONAL FAITH (THE FAITH authoritative persons whom s/he highly regards for the
tenets of his/her beliefs goes beyond the family and
OF WHAT THEY SAY)” community (Fowler, 1981) and is stretched out towards
“school, work, peers, society and the media” (Standard and
Painter, 2004, p. 200).
• The person is still considered “conformist” since at this
stage the person does not possess the courage to have
an “independent perspective” towards his/her belief in
God (Standard and Painter, 2004, p. 200).
• Hence, aside from his/her family and community s/he is
searching for additional persons whom s/he can confide
with as authority in terms of belief (Standard and
Painter, 2004; Andrade, 2014).
• One contributing factor for these aspects might be the
fact that at this stage according to general psychology
the person or individual is searching for his/her identity.
Anyone who has the same experience in your junior high
school days?
“STAGE 4: INDIVIDUATIVE-
REFLECTIVE FAITH (MAKING UP MY
OWN MIND FAITH)”
This stage is commonly present among young adults (Standard
and Painter, 2004). The person now can articulate the faith s/he
had received from persons in authority (Fowler, 1981; Andrade,
2014; Standard and Painter. 2004).

• There is a sense of individuality and critical analysis of the

things s/he received in his/her past and evaluate them in
his/her own terms (Fowler, 1981; Andrade, 2014; Standard
and Painter. 2004).

• Still there is a certain openness to different perspectives

about the faith but not all will be absorbed and observed
automatically as a way of life as before (Standard and
Painter, 2004).
• This happens because the person already had gone through
different kinds of life experiences which in turn can be the
basis of his/her agreement/disagreement to a certain belief
or principle to live by (Standard and Painter, 2004).
 Middle aged persons are commonly in this stage of faith
“STAGE 5: CONJUNCTIVE FAITH development (Standard and Painter, 2004). The person is
now able to be committed to a certain belief of his/her
(COMMITTED FAITH)” own choice but is also open to the fact that paradoxes
exist, that there is no perfect way of believing in God
(Fowler, 1981; Andrade, 2014; Standard and Painter.
2004).

• That amidst our ideal perfect society imperfection will

always exist but one can still strive for perfection and
transcendence beyond these imperfections and
paradoxes (Fowler, 1981; Andrade, 2014; Standard
and Painter. 2004).
• In a word in this stage there is the beginning step of
going beyond what only one believes towards an
encompassing truth that can be found in each and
everyone.

Can you give some examples of prominent people you know

that might be at this stage?
 “STAGE 6: UNIVERSALIZING FAITH (WHEN
GOD TRULY ENTERS OUR LIVES)”
In this last stage, faith is not only seen by a person as a principle,
a tag line, a creed to recite or proclaim but is and must be
actualized in one’s life (Fowler, 1981; Andrade, 2014; Standard
and Painter. 2004).

• People who reach this stage can show their commitment to

their faith by the life they live (Fowler, 1981; Andrade, 2014;
Standard and Painter. 2004).
• But they also see the actualization of their faith as something
that goes beyond the technicality of words and can even be
present even in different beliefs aside from theirs (Fowler,
1981; Andrade, 2014; Standard and Painter, 2004).
• People who reached this stage are commonly found among
the saints, national heroes, and leaders of revolutionary
movements (Fowler, 1981; Andrade, 2014; Standard and
Painter, 2004).

Do you believe that this can be attained by a person even today?

 Although still at the beginning phase, neurotheologians
suggests that there is a possibility of the existence of what
NEUROTHEOLOGY they call “God neurons” and “God neurotransmitters”
(Joseph as cited by Muller, 2008).
• This implies that our innate desire for God is not only
due to experience, culture, search for meaning and
human development but is also caused by some parts
of the brain.
• Neurotheologians speculate that these brain structures
can be found in the limbic system, in particular “the
hypothalamus, amygdala and hippocampus” since
there are changes found in these areas in the MRI scans
of their research participants who had experienced
religious meditation (Muller, 2008).
• These findings in turn convinced neurothelogians of the
possibility of a neurological reason behind our belief in
God (Muller, 2008).
What can you say about this emerging field of study?
QUESTIONS/INSIGHTS…
 SYNTHESIS

REALITY OF GOD
ESCAPE
CULTURE BRAIN
EXISTENTIAL
MEANING
This only suggests that our belief in God is something we cannot ignore and must respond to. But
this also leads to the question… do we desire for God only because of the reasons mentioned
here or is there a possibility that we desire for God because He Himself calls us, He Himself
reveals Who He is, He Himself communicates to us. Let us find out in the next topic.
REMINDERS…
• The copy of this power point will be uploaded in
BlackBoard for your reference
• Please bring a ½ crosswirse yellow paper next
meeting for our activity
• All late students please approach me after the
closing prayer for the recording of your attendance
CLOSING PRAYER
ADAMSONIAN PRAYER
Dear Lord,
Teach me the things that are important. To be generous with your gifts.
Compassionate to those who have less. Just in the face of unfair circumstances. True
when the world’s values contradict my own. Gracious when things don’t go my way.
And magnanimous when they do. May nothing else matter except Faith in Your
goodness, my neighbor’s and mine. Hope that things can get better and Charity that
always sets things right. May your special love for the Poor, the mark of my
uniquely Vincentian education, be the work I excel in. The standard I constantly refer
to and my courage when I meet You someday.
O Mary conceived without sin, pray for us who have recourse to thee.
St. Vincent de Paul, pray for us, Amen.
ATTENDANCE ROLL CALL
RECITATION INCENTIVE:
• 2 points per recitation will be given (read, answer
question, ask question)
• 10 points in recitation is the perfect score or 5
stamps
• Please give to me your recitation card (1/8 index
card) after you recited so that I can stamp it as a
proof of your recitation for the day
• Points exceeding 10 points will be added to the
prelims grade only
• Please always bring your recitation card every
meeting. No recitation card no recitation points!
 REVIEW:

REALITY OF GOD
ESCAPE
CULTURE BRAIN
EXISTENTIAL
MEANING
This only suggests that our belief in God is something we cannot ignore and must respond to. But
this also leads to the question… do we desire for God only because of the reasons mentioned
here or is there a possibility that we desire for God because He Himself calls us, He Himself
reveals Who He is, He Himself communicates to us. Let us find out in the next topic.
LET US ACT
“HOW DID MY BELIEF CHANGED ME?”
Instructions: Please answer the question above by
writing a reflection paper. Kindly express this in
paragraph form minimum of 3 and maximum of 5
with a minimum of 3 sentences and maximum of 5
sentences per paragraph.
It can be in Filipino or English. Please write your
name (Last name, First name, Middle initial and
Theology section, the date today and the word
“Minor activity#2”. Please use a correction tape for
erasures.
RUBRICS:
5/5 –Excellent work
4/5-Very good work
3/5-good work
CLOSING PRAYER
REFERENCES (CONTENT)
Andrade, A. (2014). Using Fowler’s faith development theory in student affairs. College Student Affairs

Leadership, 1(2).

Bahala and Bathala. (2009, September 13). Baybayin alive.

http://baybayinalive.com/bahala-na-and-bathala/

de Mesa, J. (2010-2011). Communicating revelation faith with culture in mind. Himig Ugnayan XII, 1-15

in Jose M. de Mesa, A Theological reader. De La Salle University Publishing House.

de Mesa, J. (2016). Feeling as Solidarity in Filipino Popular Catholicism in Jose M. de Mesa, A Theological

reader. De La Salle University Publishing House.

de Mesa, J. (2011). Isang maiksing katesismo. Aklat Ginhawa.

Enriquez, V. (1992). From colonial to liberation psychology the Philippine experience. The University of

the Philippines press.

REFERENCES (CONTENT)
Fowler, J. (1981). Stages of Faith: The Psychology of Human development and the quest for meaning.

Harper & Row.

James Fowler’s stages of faith development. (2019, September 11). Catholic resources.org.

https://catholic-resources.org/ADLA-DF/Yr1/2021-09-
11_James_Fowler's_Stages_of_Faith_Development.pdf

Kreeft, P. (1989). Heaven, the Heart’s deepest longing. Ignatius press.

Kreeft, P. (2014). Practical Theology, Spiritual direction from Saint Thomas Aquinas. Ignatius press.

Muller, R. (2008, May 1). Neurotheology: Are we Hardwired for God? Psychiatric Times.

https://www.psychiatrictimes.com/view/neurotheology-are-we-hardwired-god

Ryan W. (2019). Chapter 4: The notion of God in Viktor Frankl Themes in Logotherapy. URAM/University

of Toronto Press, 36(1-2), https://doi.org/10.3138/uram.36.1-2.65

Yabut, H. (2013). Isang Paglilinaw sa mga paniniwala at pagpapakahulugan sa ispiritwalidad at relihiyon

ng mga Pilipino. DIWA e-journal, 1(1), 43-60.

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