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ISSUE
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CFC is
an Elitist Organization; It Is Only for the Rich
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TRUTH
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CFC is for everyone and
makes no distinction as to economic status, nor to social, educational,
racial or other distinctions. The current membership of CFC includes the
very rich (millionaires living in luxury homes) and the very poor (unemployed
squatters), and all others in between. On the average, the greater number
of CFC's membership is probably in the middle and lower-middle economic
class.
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CFC is doing a lot of work
with the poor. We are in many squatter areas, in fishing communities, in
remote mountain barrios, among the sacadas in haciendas, and among such
unprivileged classes as the untouchables in India. We have currently embarked
on a sustainable community development project in Bagong Silang, Novaliches
(Philippines) where we will look not only to the spiritual well-being of
people, but also to their socio-economic uplifting. After our initial experience
here, we intend to replicate this model in many other depressed areas in
the country. We will be actively helping build a Church of the Poor.
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But given our extensive
work with the poor, we certainly do not neglect the rich. Jesus came for
sinners, and there are lots of them among the rich, as well as among the
poor. In fact, Jesus has said that it is hard for the rich man to enter
heaven (Mt 19:23-24). All in need of God's mercy and blessings are therefore
the object of our work in CFC.
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ISSUE
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CFC Is Not Parish-Based; They Act Independently of the Parish Priest
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TRUTH
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CFC is a lay ministry, with
lay charisms and lay leadership. This is how God has raised up CFC and intends
it to be. This is how many bishops have encouraged us to remain. This is
in line with lay empowerment by the Holy Spirit. And in this sense, CFC
can do its work without the direct, hands-on involvement of the clergy.
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However, CFC is also very
much a part of the Church, and does not act independently of the hierarchy
or the ministerial priesthood. Thus, CFC recognizes the overall leadership
and authority of the ordained ministers within the Church. CFC works in
active submission to the bishops and in communion with the rest of the Church.
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As part of the Church's
pastoral oversight over the work of CFC, we have as Spiritual Directors
three bishops for the whole Philippines (in effect over the CFC Council
which governs the work of CFC worldwide), we have the bishop of each diocese
as Spiritual Director over CFC in his area, and the parish priest of each
parish as the Spiritual Adviser of CFC in his area. This is the normal pattern,
in accordance with CFC's own wishes, though there may be some divergence
due to clerical preferences in a particular area.
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CFC considers itself as
as both transparochial and parish-based. CFC as one community worldwide
is necessarily transparochial, since the one body straddles many different
dioceses and parishes. On the other hand, CFC is divided into smaller bodies
called chapters, and these chapters are based in their respective parishes.
The CFC membership in these chapters live out their Christian lives within
the context of their parishes, evangelizing their parish milieus and serving
in various functions within the parish.
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CFC is a strong support
to parish priests, especially as CFC brings back to the Church many nominal
Christians. Further, many CFC members serve in various ways in the parish--as
parish pastoral council members, as Eucharistic ministers, as lectors, as
heads and members of various parish groups, as fund-raisers, etc. In many
parishes, the involvement of CFC has freed up the parish priest of many
tasks and allowed him to concentrate more on his sacramental and pastoral
duties.
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CFC, while having its own
distinct life and mission, coordinates its activities with the parish, purposely
trying to avoid schedule conflicts. CFC urges its members to actively support
parish life and activities, without prejudice to its own life and mission.
Given a schedule conflict, CFC does not automatically give priority to its
own activity, but considers both CFC and the parish as of equal importance,
making its decision on what to do based on a careful evaluation of each
situation.
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ISSUE
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CFC Is Not Catholic
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TRUTH
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CFC is a Catholic group,
but open to membership by Christians of other denominations. This is very
much in line with the Catholic Church's thrust and Pope John Paul II's emphasis
on Christian unity and ecumenical relationships as we approach the end of
the millennium.
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Jesus himself prayed for
unity among his followers (Jn 17:11). True Christian unity will probably
not be achieved by theologians debating about what is theologically correct,
or of Church hierarchies insisting on their traditions and cultural/liturgical
life, but by lay groups at the grassroots who love the Lord and can find
practical ways of worshipping and living their lives in common. This we
believe is what we have in CFC.
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In the Philippines, CFC
is in practically all the dioceses, working with the approval of and under
the authority of the bishops. CFC is a member of the Council of the Laity
of the Philippines, the umbrella for Catholic lay groups in the country.
And CFC has also been formally recognized by the Catholic Bishops Conference
of the Philippines (CBCP) as a National Private Association of the Lay Faithful.
Thus the Philippine bishops as one body has approved of CFC as a Catholic
group, including its teachings and approaches to Christian life and renewal.
In other countries as well, CFC does its work with the approval of the local
Church authorities.
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ISSUE
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CFC Does Not Emphasize
Mary or the Sacraments
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TRUTH
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CFC provides Catholics what
is not normally adequately fostered in many parishes: a deep personal relationship
with Jesus, study and appreciation for the Bible, vibrant worship, warm
fellowship, cell groups, ongoing formation and leadership training, zeal
for evangelization, pastoral care for children and youth, lay empowerment.
Thus our emphasis is in these areas. But since CFC is not another Church,
nor a group apart from life in the parishes, it does not duplicate what
is readily available in ordinary Catholic life. In fact, CFC supports parish
life. Thus its members attend Sunday masses and other Church activities
in the parish, and looks to the parish priest to provide leadership and
instruction in the area of distinctively Catholic teachings.
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The reality is that even
without much instruction on Mary and the sacraments within CFC, its members
grow in veneration of the Blessed Mother and in appreciation and reception
of the sacraments. In other words, CFC members, because of CFC's inputs
on the Christian life, become better and more committed Catholics.
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Finally, CFC welcomes and
invites the clergy to give its members teachings on Catholic doctrines and
other distinctively Catholic teachings and inputs.
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ISSUE
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CFC Collects
Tithes and Takes Money Away from the Parish
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TRUTH
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CFC does teach about financial
stewardship, including the practice of tithing. Because of these teachings,
its members become aware of true Christian stewardship and begin to live
out its principles. Its members grow in financial generosity and in using
their resources not only for themselves but for others.
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CFC does not require its
members to give it any money, nor is giving money to CFC a condition for
membership. However, members are encouraged to be Christian stewards, including
giving their tithes for the work of the Church. CFC leaves it up to the
individual how he/she will divide the tithe among CFC, their parish, and
any other worthwhile Christian group or apostolate. CFC does encourage its
members to be generous in giving to the parish.
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Because of CFC, parishioners
become much more generous, starting to give to the Church several times
the amount of money they have been used to giving. Thus, even if parishioners
give to CFC, what they give to the parish becomes much larger than what
they had previously been giving.
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Sometimes, the issue seems
to be the claim that "tithes" ought to be given to the Church, and not be
collected by any group. First of all, it must be acknowledged that it is
groups such as CFC that have been successful in getting their members to
tithe. The hierarchy has been largely unable to get the typical Catholic
to part with his or her money to give to the Church. Second, yes tithes
are to be given to the Church, but a group such as CFC is Church, doing
the apostolic work of the Church, and thus is entitled to the money that
is given to further the life and mission of the Church.
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ISSUE
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CFC Takes Leaders Away
From the Parish
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TRUTH
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The presence of CFC in a
parish results not only in more committed parishioners but also in a greater
number of trained leaders and parish workers. The problem in many parishes
is that there is just a small core group of leaders, who are tapped to do
everything. CFC, by its life and culture, spreads leadership over a greater
number. In turn, these leaders are able to take on various responsibilities
in the parish. Thus the parish' team of leaders and committed workers is
enlarged.
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Further, through CFC the
potentials for greater leadership are developed. A parish leader who previously
did multiple tasks is enabled to focus on developing other leaders and workers,
such that he effectively multiplies himself. He is thus able to share parish
tasks and responsibilities with many others.
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Sometimes, a parish priest's
complaint is that his parish leaders do service outside their parish. This
does happen through the ministry of CFC. However, this is something good
and ought not to be complained about. Why?
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First, before we take a
parish leader to do service outside his own parish, we have already raised
up other parish workers (notice the plural) to share the work in the parish.
Second, if no one from outside a particular parish had come in the first
place to serve in the parish, then that particular parish would not have
benefited from the renewal happening outside its territory. Thus, "The gift
you have received, give as a gift" (Mt l0:8). Third, it ought to be a privilege
and a blessing for a parish priest to have his parishioners serve other
parishes. Fourth, we ought not to have a parochial mentality, since we are
the universal Church, and our concern is not just for our own parish but
for the whole body of Christ.
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ISSUE
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CFC Takes Members Away From Other Religious Organizations; There are Already
Other Religious Organizations and There is No Need for More
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TRUTH
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There is always a need for
another effective group. There is so much work to be done, especially in
reaching out to nominal Catholics. The problem is not too many groups, but
too few workers in the harvest!
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Also, the Holy Spirit raises
up a variety of charisms and ministries, so that there is something for
everyone. Different people will be attracted to different types of spirituality.
There is the contemplative on the one hand and the charismatic on the other.
There is the loose prayer group on the one hand and the covenant community
on the other. There is Marian spirituality, Opus Dei spirituality, and so
on. People need to find their own places in God's kingdom, and a greater
variety allows for more evangelistic success.
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Unlike most Church organizations,
CFC is very effective in evangelizing nominal Christians. It is a fact that
almost everywhere, only a small minority of Catholics are committed to their
spiritual lives. And even those serving in many parish organizations are
themselves in sore need of renewal and formation in discipleship. And many
groups within the parish provide care and formation only to those who are
already actively going to Church. The work of CFC expands the committed
Church membership.
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There are times when members
of parish groups leave their groups and concentrate on membership in CFC.
This is not bad. First of all, religious groups should not think in terms
of owning their members but of just serving them, to the extent that they
are best able to do so. If they can be served better by another group, then
that should happen. Second, God often works in stages in the lives of his
people; thus one may pass through various groups before finding the one
God intends for him/her. Thus, to keep a person in a particular group as
a way of protecting that group is wrong and is a failure in love, in that
a person is prevented from receiving what God might have in store for him/her
in another group.
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As far as CFC is concerned,
we support all Spirit-led Christian groups. We are not in competition with
any, but consider all as part of the one work of the Holy Spirit. We rejoice
when any of our own members move on to another group, if that seems to be
God's design for them. Our goal is not per se to enlarge the membership
of CFC, but to enlarge the kingdom of God.
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ISSUE
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CFC's
Thrust Does Not Fit In to the Parish' Pastoral Plans
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TRUTH
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CFC is engaged in the most
important areas of Christian mission: evangelization and family life renewal.
These are the deepest and most basic needs of the Church today, indeed of
any time. It is not possible to have too much emphasis on these two areas:
the salvation of souls and the strengthening of the family, which is the
basic unit of society and of the Church. Thus there is no way that the pastoral
thrust of CFC cannot fit in to the life and mission of the Church, or of
her pastoral subdivisions, the parishes.
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In fact, the problem with
some parishes today is that they are focused on the nonessentials, such
as socio-cultural activities or fundraising. Further, some Church workers
do a lot of work, but neglect their own growth in holiness or the renewal
of their marriage and family life. Still further, much parish emphasis is
on serving and caring for its active members, with not too much effort in
the re-evangelization of nominal Christians. Also, many Church organizations
lack effective formation in discipleship.
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CFC gets down to basics
and essentials. And this is what is needed in the Church today, indeed for
any time.
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ISSUE
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The Thrust of the Philippine Church is to Establish Basic Ecclesial Communities
(BECs); Thus This Direction Rather Than CFC Is Preferred
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TRUTH
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Though there are different
definitions of what a BEC is, we can basically say that a BEC is a small
neighborhood faith sharing group, intended to revive and support Christians
at the grassroots level. It is with this definition in mind that we wholeheartedly
agree with this thrust of the church. In fact, all CFC members are in such
cell groups. We maintain that our households in CFC are BECs, that is, small
territorial cell groups that provide support for the Christian life of our
members.
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The experience of BECs in
the Church has not been very good. This is so because many important elements
for success are lacking: genuine conversion, solid and ongoing formation,
anointed leadership, committed relationships, a clear vision, an evangelistic
lifestyle, couples participating rather than just one spouse of a couple,
a clear call to holiness and discipleship. These we try to provide in CFC.
And many people who have experienced BEC in their parish and who have moved
on to CFC always share about what a different experience it has been for
them.
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It is important for parish
priests not to lose sight of the objective for promoting BECs. The BEC is
just an instrument for achieving the goal, which is to renew and strengthen
the people of God. The BEC is just a means to an end. The thrust of the
Church is not BEC per se, but renewal. If CFC can achieve this goal as well,
or even do a better job of it, then it is foolish to insist on BEC to the
exclusion of CFC. It is also of no use to debate about the precise definition
of BEC, and then to insist that CFC households do not fit the definition.
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