tag:blogger.com,1999:blog-41499116677789733312024-03-12T21:24:42.810-07:00FROM THE UNDERSIDE OF HISTORYThis blog features some of the author's lengthy essays on sacred scriptures, theology and history. Lope C Robredillohttp://www.blogger.com/profile/00133081714992921454noreply@blogger.comBlogger43125tag:blogger.com,1999:blog-4149911667778973331.post-83067923997009886902023-05-08T06:34:00.013-07:002023-05-08T15:52:58.110-07:00<p></p><p><!--[if gte mso 9]><xml>
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<p align="center" class="MsoNormal" style="margin-bottom: 0cm; text-align: center;"><b><span style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%;">WALKING
WITH CHRIST IN SYNODALITY FROM THE
EMMAUS OF COMFORT AND SECURITY TO THE
JERUSALEM OF MOCKERY, SHAME AND DEFEAT </span></b></p><p align="center" class="MsoNormal" style="margin-bottom: 0cm; text-align: center;"><b><span style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%;"><i>Address delivered by Msgr Lope C Robredillo, SThD, on the 32nd Commencement Exercises at the St John the Evangelist School of Theology, Palo, Leyte, May 4, 2023</i> <br /></span></b></p><p align="center" class="MsoNormal" style="margin-bottom: 0cm; text-align: center;"><b><span style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%;"></span></b></p><div class="separator" style="clear: both; text-align: center;"><b><span style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhfW6HAvXJqT1jBW5dn-8QanvOwPu7XSArf1FszlIvPCcG-QWIG4YgaMdK0-R4G7-9_Hlapfs4B3oDaB7a28QO4Zft9ucjM2iQ7ruZdIP4CFQDcrF0sbyGnKwJ8uOAvTB-XE3RcZcQCqVeQH7nircHn4HAP3jtLx5uk2dPcXzibbedIa0mxttaRfrvM4A/s2048/344031645_172636479073032_6730640659602560859_n.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1155" data-original-width="2048" height="180" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhfW6HAvXJqT1jBW5dn-8QanvOwPu7XSArf1FszlIvPCcG-QWIG4YgaMdK0-R4G7-9_Hlapfs4B3oDaB7a28QO4Zft9ucjM2iQ7ruZdIP4CFQDcrF0sbyGnKwJ8uOAvTB-XE3RcZcQCqVeQH7nircHn4HAP3jtLx5uk2dPcXzibbedIa0mxttaRfrvM4A/s320/344031645_172636479073032_6730640659602560859_n.jpg" width="320" /></a></span></b></div><b><span style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%;"> </span></b><p></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify;"><span style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%;">Let me
begin this address with a story by a Filipino Bishop who toured the Holy Land
in 2018.<span style="mso-spacerun: yes;"> </span>When his group went to Caesarea
Maritima, the tour guide showed them an ancient Roman public toilet.<span style="mso-spacerun: yes;"> </span>To relieve himself, one has to sit between
two slabs of stone. <span style="mso-spacerun: yes;"> </span>A slave stands by to
wash his rear end by means of a sponge wrapped at the end of a stick. <span style="mso-spacerun: yes;"> </span>When the user is done, the slave soaks the
sponge in water to clean his butt.<span style="mso-spacerun: yes;"> </span>The
tourists burst into laughter when the tour guide demonstrated the ritual.<span style="mso-spacerun: yes;"> </span>But when he added that that was what a Roman
soldier exactly did when Jesus cried out from the cross, “I thirst,” they were
shaken up. </span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify;"><span style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%;"><span style="mso-tab-count: 1;"> </span>I have not encountered this
interpretation in any biblical commentary, but from historical criticism, this
perfectly makes sense.<span style="mso-spacerun: yes;"> </span>Though it is true
that the gospel accounts are colored by theological interest, yet the
historical context of the crucifixion is one of mockery, as biblical scholars William
David Davies and Dale Allison in their <i>International Critical Commentary on
Matthew</i> and Joel Marcus in his <i>Anchor Bible Commentary on Mark</i> point
out. <span style="mso-spacerun: yes;"> </span>It coheres well with the ridicule
that the chief priests, elders, scribes and Roman soldiers treated him. <span style="mso-spacerun: yes;"> </span>That is probably why, in the synoptic gospels,
we are not told that Jesus drank the sour wine from the sponge. <span style="mso-spacerun: yes;"> </span>Jesus expired, humiliated by men.<span style="mso-spacerun: yes;"> </span>He died insulted, maltreated, abused, degraded
and shamed.</span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify;"><span style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%;"><span style="mso-tab-count: 1;"> </span>Why did I mention this?<span style="mso-spacerun: yes;"> </span>I brought this up because it is in the mockery
and degradation of Jesus that we know God and come to the knowledge of his wisdom.<span style="mso-spacerun: yes;"> </span>And if we wish to walk in synodality in the
wisdom of God, or walk with others enlightened by the wisdom of the risen Lord,
as happened to Cleopas and his companion on the road to Emmaus, we need to live
through ignominy and humiliation.</span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify;"><span style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%;"><span style="mso-tab-count: 1;"> </span>Let me explain.</span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%;">Synodality
has become a byword to Roman Catholics around the world, ever since Pope
Francis called for a synod on synodality.<span style="mso-spacerun: yes;">
</span>Since 2021, probably almost all parishes were involved in its preparation.
<span style="mso-spacerun: yes;"> </span>For those who have never heard of it,
synodality simply means walking together.<span style="mso-spacerun: yes;">
</span>It is a way of listening to each other in order to discover and
understand how God speaks to us.<span style="mso-spacerun: yes;"> </span>Hence,
it refers to the involvement and participation of the whole people of God in
the life and mission of the Church. <span style="mso-spacerun: yes;"> </span>Synodality
is captured by three theologically loaded words: communion, participation and
mission.<span style="mso-spacerun: yes;"> </span></span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%;">It
is not my purpose at the moment to explain to you what synodality is all about,
though.<span style="mso-spacerun: yes;"> </span>My aim is much more marked off.<span style="mso-spacerun: yes;"> </span>I wish to explore a fundamental concept of
synodality contained in Luke 24:32, on which the present theme of the graduation
is based: “Were not our hearts burning within us, while he spoke to us on the
way and opened the scripture to us?” <span style="mso-spacerun: yes;"> </span>In
the Vatican document entitled, “Synodality in the Life and Mission of the Church,”
no.16, the walk of Jesus with the two disciples to Emmaus is portrayed as an
icon of the people of God, guided on its way by the Lord, who lights it up by
his Word.<span style="mso-spacerun: yes;"> </span>If the Lord were not a partner
in their conversation, they would have ended staying at Emmaus for the night.<span style="mso-spacerun: yes;"> </span>There they would have found Emmaus the place
of security and comfort over their disillusionment that their expectation of Jesus
throwing off the Roman yoke over the land of Israel and putting them, his apostles,
in high places of authority has been shattered.<span style="mso-spacerun: yes;">
</span>But because the Lord was with them, they hearts were burning, as Jesus
explained to them that the Messiah, far from demolishing the Roman political
power, must walk the path that wound up in shame and humiliation on the cross,
a symbol of which is the offering of a sour wine by a soldier through a sponge
that was probably used to clean their butts after defecation.<span style="mso-spacerun: yes;"> </span></span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%;">But
it may be asked, why would a synodal walk with Jesus end that way? <span style="mso-spacerun: yes;"> </span>The logic is simple, though its implications
are not immediately apparent.<span style="mso-spacerun: yes;"> </span>In the
same Vatican document cited earlier on, a study by the International Theological
Commission, we are told that Christians must walk with Christ, through Christ,
and in Christ.<span style="mso-spacerun: yes;"> </span>We are reminded to
retrace his footsteps until he returns.<span style="mso-spacerun: yes;">
</span>But here is the rub.<span style="mso-spacerun: yes;"> </span>Walking with
Christ, as we very well know, is always transformative.<span style="mso-spacerun: yes;"> </span>It makes us, or rather, it must make us, into
different persons. <span style="mso-spacerun: yes;"> </span>It must transform us.
That is why, speaking of the identity of the ministerial priesthood in <i>Pastores
Dabo Vobis</i> as standing <i>in persona Christi capitis</i>, meaning, in the person
of Christ the head, St John Paul II explains that by virtue of the sacrament of
holy orders, the priest is configured in his being to Jesus Christ, head and shepherd.<span style="mso-spacerun: yes;"> </span></span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%;">But
make no mistake about it.<span style="mso-spacerun: yes;"> </span>This
configuration to Christ is not simply ontological, that is to say, not merely
at the level of being--a level, by the way, often appealed to when we explain
why a sacrament celebrated by a sinful priest remains valid.<span style="mso-spacerun: yes;"> </span>The configuration—and I wish to stress this—this
configuration is also existential.<span style="mso-spacerun: yes;"> </span>Our
life should be a reflection of the life of Christ.<span style="mso-spacerun: yes;"> </span>That is why, St Paul says in his letter to
the Romans, “put on the Lord Jesus Christ and make no provision for the desires
of the flesh” (Rom 13:14).<span style="mso-spacerun: yes;"> </span>Such
transformation finds a perfect example in the life of St Paul himself who says
in his letter to the Galatians, “I have been crucified with Christ.<span style="mso-spacerun: yes;"> </span>Yet I live, no longer I, but Christ lives in me”
(Gal 2:19b-20a). <span style="mso-spacerun: yes;"> </span>Take note, however.<span style="mso-spacerun: yes;"> </span>As the experience of St Paul shows, the transformation
that is asked of us is not simply in terms of imitation of the virtues and
deeds of Jesus, much as many teachers would like us to believe.<span style="mso-spacerun: yes;"> </span>More than that, we are asked to live the
truth of his death in our lives.</span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%;">What
do I mean by living the truth of his death?</span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%;">Perhaps,
I can explain this better by using some concepts in Sociology that are relevant
to our purpose.<span style="mso-spacerun: yes;"> </span>The first one, proposed
by Thomas Kuhn, a philosopher, in his book, <i>The Structure of Scientific
Revolutions</i>, is paradigm.<span style="mso-spacerun: yes;"> </span>Simply
put, paradigm refers to a way of looking at the world that guides our thinking
and acting.<span style="mso-spacerun: yes;"> </span>But when one changes his way
of looking at the world and replace it with a new one, we call the alteration paradigm
shift.<span style="mso-spacerun: yes;"> </span>The paradigm of life that the
disciples of Jesus were born to was conceived in terms of power.<span style="mso-spacerun: yes;"> </span>Power resided in the ruling class consisting
of the representatives of the Roman empire, the government officials who served
as clients of Rome, and the religious leaders.<span style="mso-spacerun: yes;">
</span>They were the big shots, the great men, the most important who were exceedingly
powerful, very rich and with enormous privileges and happiness. The rest of the
population in Jerusalem and the peasants in the countryside who produced for and
served the desires of the ruling class were separated from the ruling class by
power, wealth and privileges.<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span></span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%;">In
the Gospels, however, Jesus presented to his disciples a paradigm shift.<span style="mso-spacerun: yes;"> </span>The paradigm that Jesus brought from the
Father is sharply in contrast to what his disciples assumed.<span style="mso-spacerun: yes;"> </span>For him, the world has to be interpretated
not in terms of power but in terms of God’s love.<span style="mso-spacerun: yes;"> </span>The big shots are those who serve, not those
who are served; happiness is found not in wealth, but in the absence of it; the
first are the last.<span style="mso-spacerun: yes;"> </span>The blessed are the
poor, not the rich.<span style="mso-spacerun: yes;"> </span>Enemies are treated not
with violence, but with forgiveness.<span style="mso-spacerun: yes;"> </span>Power
is faced not by violently destroying it, but by being victimized by it.<span style="mso-spacerun: yes;"> </span>In short, Jesus came to present to us a
different way of looking at the world; he provided his disciples and us a
paradigm shift.</span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%;">But
the paradigm shift was only prefatory.<span style="mso-spacerun: yes;">
</span>Jesus perfected the new paradigm by living his death.<span style="mso-spacerun: yes;"> </span>To understand what I mean, we use another
term in sociology: vertical mobility.<span style="mso-spacerun: yes;"> </span>In
his book<i>, Power and Privilege: A Theory on Social Stratification,</i>
Gerhard Lenski refers this to a change in the political, religious or occupational
status of a person that causes a change in his position in society.<span style="mso-spacerun: yes;"> </span>When the change results in higher status,
this is called ascending mobility, as when a janitor becomes a chief executive officer
(CEO).<span style="mso-spacerun: yes;"> </span>The opposite change is known as
descending mobility, as when a five-star general is totally stripped of his rank.
<span style="mso-spacerun: yes;"> </span>In his book, <i>The Selfish Way of
Christ</i>, Henri Nouwen prefers to call them upward mobility and downward
mobility respectively.</span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%;">Speaking
of vertical mobility in our world, ascending mobility continues to be the
primary drive among individuals and nations that has become out of control.<span style="mso-spacerun: yes;"> </span>It is a part of every culture, whatever might
be the political, economic and religious philosophy behind them.<span style="mso-spacerun: yes;"> </span>Nations and almost all people want to be most
powerful, to be the richest, to lord it over others, to be the best.<span style="mso-spacerun: yes;"> </span>Thus, America and China compete, nations
fight over natural resources and sphere of influence, politicians jockey for
positions.<span style="mso-spacerun: yes;"> </span>The unbridled ambition for
power, prestige and wealth is a coveted virtue.<span style="mso-spacerun: yes;">
</span>Our culture has conditioned us to highly regard those at the top and
those who succeed, even if the means they used are immoral and unacceptable; we
easily overlook them.<span style="mso-spacerun: yes;"> </span>Since being at the
bottom of the ladder is shameful, we tend to hide every sign of failure and defeat.<span style="mso-spacerun: yes;"> </span>No wonder, during alumni homecoming, those
who failed to finish their schooling or have no occupational chest tend to
decline invitations to attend.<span style="mso-spacerun: yes;"> </span>They
think they have nothing to show off.<span style="mso-spacerun: yes;"> </span>That
is the human way.<span style="mso-spacerun: yes;"> </span>That is the way of the
world.</span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%;">In
the paradigm shift that Jesus lived, however, he chose to swim against the cultural
current and pursued the opposite: the descending mobility.<span style="mso-spacerun: yes;"> </span>His synodal walk with God the Father is best
captured by a hymn included by St Paul in his letter to the Philippians: “Though
he was in the form of God, [he] did not deem equality with God something to be
grasp.<span style="mso-spacerun: yes;"> </span>Rather, he emptied himself,
taking the form of a slave, coming in human likeness; and found human in appearance,
he humbled himself, becoming obedient to death, even death on a cross” (Phil
2:6-8). <span style="mso-spacerun: yes;"> </span>In his synodal path, Jesus descended
from being divine to being human, from being the powerful God of the universe
to a helpless child in Bethlehem, from a mighty God who controls the wind to a
weakened slave on the cross, from the glory of heaven to the degradation of a toilet
sponge.</span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%;">In
his life, he always refused every opportunity for ascending mobility.<span style="mso-spacerun: yes;"> </span>In the temptation stories in chapter 4 of the
gospels of Matthew and Luke, we find Jesus refusing to use power for his selfish
ends, for fame, fortune and political domination. <span style="mso-spacerun: yes;"> </span>When the people, having witnessed his power to
feed thousands of hungry individuals, wanted to carry him off and make him a
king, he escaped from them and went to the mountain (John 6:15).<span style="mso-spacerun: yes;"> </span>When he was arrested, he refused to call upon
his Father to provide him more than 12 legions of angels to defend him from his
enemies (Matt 26:53).<span style="mso-spacerun: yes;"> </span></span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%;">It
is interesting to note that in the three accounts on Jesus’ prediction of his
passion, Jesus taught his disciples the descending mobility that he and his followers
must traverse, to counter the disciples’ desire for ascending mobility.<span style="mso-spacerun: yes;"> </span>In the first prediction, when Peter recognized
him as the Messiah, Jesus corrected him that he was not the victorious Messiah,
but the Son of Man-Messiah who must suffer greatly and be rejected. <span style="mso-spacerun: yes;"> </span>That is why he taught them the descending
mobility--whoever wishes to follow him must deny himself and take up his cross;
he must lose his life, not save it (Mark 8:27-36).<span style="mso-spacerun: yes;"> </span>In the second prediction when the disciples
were arguing among themselves who of them was the greatest, he instructed them
on the descending mobility by saying that the greatest is the servant of all
and the first is the last of all (Mark 9: 30-37).<span style="mso-spacerun: yes;"> </span>In the third prediction, when James and John
wanted to sit in the highest positions in the kingdom, Jesus taught them the
descending mobility--not to imitate Gentile rulers who lord it over their
subjects, but to be servants and slaves of all, like the Son of Man (Mark
10:32-44).</span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%;">To
sum up, then: When I say Jesus lived the truth of his death, I mean that the
whole life of Jesus was characterized by descending mobility.</span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%;">This
descending mobility is God’s mobility.<span style="mso-spacerun: yes;">
</span>It is the way of God, and, I believe, it is the only way of life that
Jesus taught us.</span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%;">If
priests are configured to Christ, then this must also be our priestly movement—descending
mobility.<span style="mso-spacerun: yes;"> </span>It is a synodal walk with
Christ from the glory of ordination to the crucifixion of every day life.<span style="mso-spacerun: yes;"> </span>It is a synodal walk from the comfort of Emmaus
to the rejection in Jerusalem.<span style="mso-spacerun: yes;"> </span>This, I
believe, is the core of the spirituality of the priesthood.<span style="mso-spacerun: yes;"> </span>Without it, priesthood is always in danger of
being a wolf in sheep’s clothing.<span style="mso-spacerun: yes;"> </span>That
is why, once you become priests, I advise you not to secretly aspire to become
a bishop or even a monsignor.<span style="mso-spacerun: yes;"> </span>But should
you be appointed bishop or named monsignor, I think the first step concerns the
correct use of words.<span style="mso-spacerun: yes;"> </span>Refrain from thinking
and therefore refrain from saying that you were promoted or elevated to become
a bishop or monsignor.<span style="mso-spacerun: yes;"> </span>Once you accepted
that, the rest of your thinking and doing will follow.<span style="mso-spacerun: yes;"> </span>If by accident or by design you were put on
top of the ecclesiastical hierarchy, do not relish with the idea that you are
better than other priests, that you are now on the road to beatification,
almost incapable of wrong decisions, error and sin, and have become separate
from other mortals.<span style="mso-spacerun: yes;"> </span>Hypocrisy may not be
far off. Scandals arise in the Church, but according to the Bible, the greatest
sin is not about sex, though that is what most people think.<span style="mso-spacerun: yes;"> </span>The biggest sin is about power, a sin attendant
upon ascending mobility.</span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%;">It
is a good thing that St Paul VI simplified ecclesiastic vestures in 1963, and
that Pope Francis abolished a number of titles for the clergy outside Rome, and
decreed that the title Monsignor can only be given when the candidate reaches
the age of 60.<span style="mso-spacerun: yes;"> </span>At that age, probably,
one would have less talk about power, prestige and privilege, and more about
the high cost of medicine, hospitalization and, possibly, the importance of a
happy death! <span style="mso-spacerun: yes;"> </span>I think it is within this
context that one should interpret Pope Francis in his Apostolic Exhortation, <i>The
Joy of the Gospel</i>, when he says, “I prefer a Church which is bruised, hurting
and dirty because it has been out on the streets, rather than a Church which is
unhealthy from being confined and from clinging to its own security” (n.49).</span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%;">If
we look at it seriously, living the death of Jesus changes the way we satisfy
our yearning to be happy.<span style="mso-spacerun: yes;"> </span>In our current
paradigm of happiness, its achievement though ascending mobility seems to be always
identified with success and prosperity.<span style="mso-spacerun: yes;">
</span>That is why we take so much effort to be successful, on the belief that
the more powerful, more famous and richer we are, both as a nation and as
individuals, the happier we become.<span style="mso-spacerun: yes;"> </span>But
there is happiness, too, in being at the bottom, in descending mobility, though
this is not easily discernible because it is at a deeper level.<span style="mso-spacerun: yes;"> </span>For Jesus himself says, “<b>Blessed are you
when they insult you and persecute you and utter every kind of evil against you
[falsely] </b>because of me.<span style="mso-spacerun: yes;"> </span><b>Rejoice
and be glad</b>, for your reward will be great in heaven” (Matt 5:11-12).<span style="mso-spacerun: yes;"> </span>In the Gospel of John, we are told that if his
disciples love him, they ought to rejoice that Jesus goes to the Father <b>through
the cross </b>(John 14:28).<span style="mso-spacerun: yes;"> </span>In his first
letter to the Thessalonians, Paul commends the Christians who <b>in their great
affliction receive the word of God with joy</b> and became models for
Christians in Macedonia and Achaia (1 Thess 1:7-8).<span style="mso-spacerun: yes;"> </span>In his first letter, Peter says that <b>we
must rejoice to the extent that we share in the sufferings of Christ</b> (1 Pet
1:13).<span style="mso-spacerun: yes;"> </span>In his second letter to the Corinthians,
Paul himself reveals his <b>overflowing joy because of all his afflictions</b>
(2 Cor 7:4).<span style="mso-spacerun: yes;"> </span>No wonder that he invites
the Philippians to rejoice <b>and share his joy in the shedding of his blood</b>
(Phil 2:13).<span style="mso-spacerun: yes;"> </span>This, of course, is not
masochism.<span style="mso-spacerun: yes;"> </span>No, it is not.</span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%;">I
think that the best commentary on happiness that one experiences at the
descending mobility comes from one of the stories in book, <i>Fioretti or The
Little Flower of St Francis</i>. <span style="mso-spacerun: yes;"> </span>To the
question, what is perfect joy?<span style="mso-spacerun: yes;"> </span>The
answer is: perfect joy does not lie in being a famous saint, or a miracle
worker, or a fiery charismatic or a talented professor or a missionary who converts
all the pagans to Christianity, but in accepting the bickering in the
community, in welcoming with pleasure every insult that is thrown at you, in
loving negative experiences, yes, including mockery and calumny, that come from
members of your very own community or parish.<span style="mso-spacerun: yes;">
</span>What does this tell us?<span style="mso-spacerun: yes;"> </span>It tells
us that our happiness should go beyond the epicurean philosophy of comfortable
living, summed up in the motto of eat and drink and be merry for tomorrow we
die. <span style="mso-spacerun: yes;"> </span>We go beyond the happiness that
somersault in Boracay, shopping spree in Paris and tour in Montenegro have to offer.
We aspire for the happiness of the spirit.<span style="mso-spacerun: yes;">
</span>We should be at home with and find happiness in descending mobility. <span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span></span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify;"><span style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%;"><span style="mso-tab-count: 1;"> </span>Precisely because happiness, for one
who follows the mobility of God, resides not so much in being at the top as in
the <i>terminus ad quem</i> or destination of descending mobility, it is perfectly
understandable that Jesus chose to live the life of those at the margins of
society, and lived in company with them.<span style="mso-spacerun: yes;">
</span>There is no theological hindrance if Jesus were born to a rich family
and lived in Jerusalem and rubbed shoulders with the rich and famous.<span style="mso-spacerun: yes;"> </span>God could have done that. <span style="mso-spacerun: yes;"> </span>But he chose to be born to an unknown girl in
Nazareth, lived in that small town from which nothing good, it was thought,
could come out, lived the life of a poor man and took the insecure job of a
carpenter.<span style="mso-spacerun: yes;"> </span>As an adult, he was a homeless
man, without political power or social standing or material wealth.<span style="mso-spacerun: yes;"> </span>The people he was usually in company with are
described in the gospels by various names: people who failed to observed the
law of Moses, those engaged in despised trade, the economically deprived such
as beggars, the deaf, the blind, the lame, the widows, the orphans, the
prostitutes, the demoniacs, the rabble who knew nothing of the law, all
vulnerable to exploitation and degradation.<span style="mso-spacerun: yes;">
</span>Logically enough, he was derided in an epithet that comes from the Q
document, “a glutton and a drunkard, a friend of tax collectors and sinners”
(Matt 11:19; Luke 7:34).<span style="mso-spacerun: yes;"> </span>In other words,
Jesus, in his descending mobility, adopted the social position of those in the
fringes of society.<span style="mso-spacerun: yes;"> </span>It was his class identity,
the identity of God. </span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify;"><span style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%;"><span style="mso-tab-count: 1;"> </span>The implication of living the death of
Jesus in our synodal walk has enormous implications for priestly ministry, but
I cannot go into them.<span style="mso-spacerun: yes;"> </span>It is time to
conclude this piece.<span style="mso-spacerun: yes;"> </span>Today, we are
caught up in a secular society where ascending mobility, the drive to be
successful, promoted and on top of the world, is almost a religion in the sense
that it has become the stuff of our dreams and consumes almost the entirety of
our life.<span style="mso-spacerun: yes;"> </span>If in the colonial days, people
ask how can I get to heaven, today, the question is: how could I get fame and
fortune, how can I get hold of power and wealth and become a part of the ruling
class, how can I obtain high-end possessions that will identify me with rich and
famous?<span style="mso-spacerun: yes;"> </span>If, before the Second Vatican
Council, Christians, in imitation of Medieval saints’ spirituality, were taught
to flee from the world because it is or has evil, today, we are told to embrace
the world to free it from evil, but often winding up engulfed by the evil we
intended to eliminate.<span style="mso-spacerun: yes;"> </span>No wonder, Christians
copy what the secular world has to offer.<span style="mso-spacerun: yes;">
</span>One might ask whether how we run our parishes can still be distinguished
from how municipal officials run their local government, except that we say
Mass, we pray the rosary and practice abstinence. It would appear that the expectations,
the means and results we are after are almost exactly the same.<span style="mso-spacerun: yes;"> </span>Even our values are no different.<span style="mso-spacerun: yes;"> </span>We are in the world, but contrary to what
Jesus said, we have become at home with it.</span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify;"><span style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%;"><span style="mso-tab-count: 1;"> </span>It is time that we walked from our Emmaus
of comfort zone and our Emmaus of refuge from almost unbearable plight to our Jerusalem
of derision, shame and persecution under the light of the Risen Lord.<span style="mso-spacerun: yes;"> </span>It is time we imitated him who traversed from
the top of divinity to the bottom of inhumanity, who made descending mobility the
way of God.<span style="mso-spacerun: yes;"> </span>The synodal path to him
cannot but involve a descending mobility; otherwise, it is not God’s.<span style="mso-spacerun: yes;"> </span>If priesthood is a vocation of following
Christ, obviously it cannot be a call to a worldly advancement, a social promotion,
a personal success.<span style="mso-spacerun: yes;"> </span>But we can only adopt
descending mobility if we are prepared to change our worldview, if we are ready
to change our theological, philosophical and social paradigm, where there is a
shift in outlook in which the first is last, the smallest is the greatest, and failure
is success.<span style="mso-spacerun: yes;"> </span>It is in embracing this
paradigm shift that we can know God and the ways of God.<span style="mso-spacerun: yes;"> </span>As Jesus himself said in the Gospel of John, “when
you lift up the Son of Man, then you will realize that I AM” (John 8:28a). <span style="mso-spacerun: yes;"> </span></span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%;">To
put it differently, we know God in the crucified Jesus and from that knowledge,
we can engage in a synodal walk.<span style="mso-spacerun: yes;"> </span>In the
words of St Peter, we walk as aliens and sojourners in the world (1 Peter 2:11).<span style="mso-spacerun: yes;"> </span>What St Paul says about his ministry is very
relevant: “We are always carrying about in the body the dying of Jesus so that
the life of Jesus may also be manifested in our body.<span style="mso-spacerun: yes;"> </span>For we who live are constantly being given up
to death for the sake of Jesus so that the life of Jesus may be manifested in
our mortal flesh” (2 Cor 4:10-11).<span style="mso-spacerun: yes;"> </span>In
theology, we are taught that there are three offices of Christ—priest, prophet
and king.<span style="mso-spacerun: yes;"> </span>I am convinced that if we need
an image of Christ as an exemplar in our synodal walk, the image of Christ the Priest
should be inextricably joined to the image of Christ as Son of Man in the synoptic
gospels and as Suffering Servant of the Lord in Deutero-Isaiah.<span style="mso-spacerun: yes;"> </span>Why?<span style="mso-spacerun: yes;"> </span>My
reason for this is that the image of Christ as Son of Man and Servant of Yahweh
serves well as corrective of how we concrete live our priesthood. <span style="mso-spacerun: yes;"> </span>On the other hand, if we separate them, the
danger that we might become wolves in sheep’s cloth always lurks.<span style="mso-spacerun: yes;"> </span>There is the danger that we might fail to
recognize Jesus as the Crucified God. </span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify;"><span style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%;"><span style="mso-tab-count: 1;"> </span>I began my address with a story.<span style="mso-spacerun: yes;"> </span>Let me end it with another one, but this
time, from a book entitled, <i>Night</i>, by Elie Weisel, which tells of the
author’s experience in the German concentration camp during the Second World War.
<span style="mso-spacerun: yes;"> </span></span><span lang="EN-US" style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-US;"><span style="mso-spacerun: yes;"> </span>After the electric
power was blown up, some German soldiers in charge of the extermination of the
Jews eventually put three suspects on the gallows, two adults, and one child.<span style="mso-spacerun: yes;"> </span>The head of the camp read the verdict.<span style="mso-spacerun: yes;"> </span>Long live liberty, said the two adults, but
the child was silent.<span style="mso-spacerun: yes;"> </span>After the three
necks were placed within the nooses, someone said, “Where is God?<span style="mso-spacerun: yes;"> </span>Where is he?”<span style="mso-spacerun: yes;">
</span>Finally, the two adults died, their tongue hung swollen, but the third
rope was still moving.<span style="mso-spacerun: yes;"> </span>Being so light,
the child was still alive.<span style="mso-spacerun: yes;"> </span>“Where is God
now?” the same man asked.<span style="mso-spacerun: yes;"> </span>Then, Weisel
heard a voice within him answering the man: “Where is God?<span style="mso-spacerun: yes;"> </span>There he is—he is hanging on the
gallows.”<span style="mso-spacerun: yes;"> </span></span><span style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%;"></span></p>
<p class="MsoNormal" style="margin-bottom: 0cm;"><span style="font-size: 16pt; line-height: 107%;"> </span></p> <br /><p></p>Lope C Robredillohttp://www.blogger.com/profile/00133081714992921454noreply@blogger.com0tag:blogger.com,1999:blog-4149911667778973331.post-85146401453005682242023-05-06T02:38:00.004-07:002023-05-08T15:55:25.164-07:00<p> <!--[if gte mso 9]><xml>
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</p><p align="center" class="MsoNormal" style="margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 36pt; text-align: center; text-indent: -18pt;"><b><span style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%;">THE
LORD GIVES, OIKOS GIVES AWAY—BLESSED BE THE LORD!</span></b></p>
<p align="center" class="MsoNormal" style="margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 36pt; text-align: center; text-indent: -18pt;"><i><span style="font-family: "Calisto MT",serif; font-size: 14pt; line-height: 107%;">Homily
delivered by Msgr Lope Robredillo on the 25<sup>th</sup> Founding Anniversary
of the </span></i></p>
<p align="center" class="MsoNormal" style="margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 36pt; text-align: center; text-indent: -18pt;"><span style="font-family: "Calisto MT",serif; font-size: 14pt; line-height: 107%;">Oikos
Ptochos Tou Theou <i>(The Poor Household of God)</i></span></p><p align="center" class="MsoNormal" style="margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 36pt; text-align: center; text-indent: -18pt;"><span style="font-family: "Calisto MT",serif; font-size: 14pt; line-height: 107%;"><i>03 May 2023, Chiesa di S. Francesco, Borongan, Eastern Samar <br /></i></span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 36pt; text-indent: -18pt;"><i><span style="font-family: "Calisto MT",serif; font-size: 14pt; line-height: 107%;"> </span></i></p>
<p class="MsoListParagraphCxSpFirst" style="margin-bottom: 0cm; mso-add-space: auto; text-align: justify;"><span lang="EN-US" style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-US;"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhWPUfumE9HkMqgiHzZx0IqR0Uz3S8P2Ryc3qdtkfV98GNYYvfSx-gbDwcSQaN_dn1aKLnu127Ei62qil578aObkQrW9I8DmA_S3KkMU5Rxs_Pz52XFZcAMDXX9fIEuGSffcUdr7DfjgWt_15M3CjpnnXrHs3Q3X_r0OZUWiCrlKwFOtW1pwqhVAsZnfg/s2048/2023%20May%203%20Oikos%2025th%20Anniv%201.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1366" data-original-width="2048" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhWPUfumE9HkMqgiHzZx0IqR0Uz3S8P2Ryc3qdtkfV98GNYYvfSx-gbDwcSQaN_dn1aKLnu127Ei62qil578aObkQrW9I8DmA_S3KkMU5Rxs_Pz52XFZcAMDXX9fIEuGSffcUdr7DfjgWt_15M3CjpnnXrHs3Q3X_r0OZUWiCrlKwFOtW1pwqhVAsZnfg/s320/2023%20May%203%20Oikos%2025th%20Anniv%201.jpg" width="320" /></a></div><br /><span style="font-size: large;">Twenty-five years ago, the
Oikos sisters began as a small group of young girls.<span style="mso-spacerun: yes;"> </span>Initially, it was far from their minds to found
religious order.<span style="mso-spacerun: yes;"> </span>All they wanted was to
follow Jesus more closely than was possible in the community they were originally
part of.<span style="mso-spacerun: yes;"> </span>Except for a few people, they were
almost completely unnoticed in Borongan. <span style="mso-spacerun: yes;"> </span>They had no home they could all their own, and
no one knew where they would get their next meal.<span style="mso-spacerun: yes;"> </span>Today, their name is known not only in the
Diocese but even in some parts of the world.<span style="mso-spacerun: yes;">
</span>Their service to the Church and to Eastern Samar is conspicuous.<span style="mso-spacerun: yes;"> </span>Though they remain small, they have more than
fifty coworkers and more than a hundred friends and benefactors who support them.<span style="mso-spacerun: yes;"> </span>Though they are not married, they probably have
the biggest family in the Diocese.<span style="mso-spacerun: yes;"> </span>What
started as a tiny community that welcomes the homeless and the needy like
themselves has become a community of various apostolic services.</span><p></p>
<p class="MsoListParagraphCxSpMiddle" style="margin-bottom: 0cm; mso-add-space: auto; text-align: justify;"><span lang="EN-US" style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-US;"><span style="mso-tab-count: 1;"> </span>Today is our Thanksgiving Day. <span style="mso-spacerun: yes;"> </span>But we thank God not so much for the 25 years
of Oikos’ life, as because of God’s inscrutable gifts to them.<span style="mso-spacerun: yes;"> </span>The very existence of this community is God’s
gift.<span style="mso-spacerun: yes;"> </span>That is to say, on this 25<sup>th</sup>
founding anniversary of the Oikos, what we observe is primarily a celebration of
God’s grace.<span style="mso-spacerun: yes;"> </span>Oikos is God’s gift, made
visible in their community.<span style="mso-spacerun: yes;"> </span>God is
working through them.<span style="mso-spacerun: yes;"> </span>Ever since I
recognized them officially as a legitimate community in the Parish of Borongan during
my term as pastor and accepted their invitation to serve as their spiritual
director, and have accompanied them in my own little way, I am convinced that Oikos
is the work of God. <span style="mso-spacerun: yes;"> </span></span></p>
<p class="MsoListParagraphCxSpMiddle" style="margin-bottom: 0cm; mso-add-space: auto; text-align: justify;"><span lang="EN-US" style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-US;"><span style="mso-tab-count: 1;"> </span>This is not to say that what Sister Mines
and the other sisters have done are not taken into account.<span style="mso-spacerun: yes;"> </span>No one can deny their hard, even heroic, endeavors.<span style="mso-spacerun: yes;"> </span>But what I mean is that the establishment and
the operation of this community are themselves God’s work.<span style="mso-spacerun: yes;"> </span>He chose them not because he has seen their
extraordinary talents or personal credentials.<span style="mso-spacerun: yes;">
</span>Rather, God chose them out of his own goodness to engage in mission.<span style="mso-spacerun: yes;"> </span>What is it in the sisters that God saw in
choosing them is opaque to human understanding.<span style="mso-spacerun: yes;">
</span>All we know is that, when God chooses, it is simply out his own will,
not on the merits that he had seen in those he has chosen. <span style="mso-spacerun: yes;"> </span>What the sisters did was simply to response
to God’s subtle invitation.<span style="mso-spacerun: yes;"> </span>And their
response, using all the gifts that God had equipped them, has given rise to
what Oikos is at the present moment. <span style="mso-spacerun: yes;"> </span>That
is why, I believe that Oikos is God’s miracle in our midst.</span></p>
<p class="MsoListParagraphCxSpMiddle" style="margin-bottom: 0cm; mso-add-space: auto; text-align: justify;"><span lang="EN-US" style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-US;"><span style="mso-tab-count: 1;"> </span>Today, Oikos is known for its various
services. <span style="mso-spacerun: yes;"> </span>Their house is a welcome home,
and they have been engaged in such ministries as hospital apostolate, retreat
facilitation, services to youth and orphans, housing projects, fostering of
scholarship, distribution of free medicine, and others.<span style="mso-spacerun: yes;"> </span>But we should not make the mistake of taking
all these as the identifying marks of the Oikos community. <span style="mso-spacerun: yes;"> </span>No, these are not.<span style="mso-spacerun: yes;"> </span>They are not what the community exists
for.<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>What they are is more important than what they
do, even if it is the latter that people immediately apprehend and probably
value them for.<span style="mso-spacerun: yes;"> </span>When we look at the
sisters, we should consider them first in their unique role in Borongan and in
the whole Diocese, which is to be living signs of some essential aspects of our
life as Christians.<span style="mso-spacerun: yes;"> </span></span></p>
<p class="MsoListParagraphCxSpMiddle" style="margin-bottom: 0cm; mso-add-space: auto; text-align: justify; text-indent: 36pt;"><span lang="EN-US" style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-US;">The
first is their vows of poverty, chastity and obedience, the second in their
common life, and the third is their mission.<span style="mso-spacerun: yes;">
</span>These remain relevant.<span style="mso-spacerun: yes;"> </span>We are in
a culture that exalts accumulation, bodily pleasure and personal independence.<span style="mso-spacerun: yes;"> </span>We live in a culture that tends to gauge
people on the basis of their success and achievement in these areas of
life.<span style="mso-spacerun: yes;"> </span>But the faithfulness of the Oikos
sisters to their vows bears witness to what God is reminding us.<span style="mso-spacerun: yes;"> </span>Their presence is God’s way to telling us
that greed leads to the impoverishment of many, that God placed all the world’s
resources in the service of all people, that our love has to include everyone
through our compassion especially for those in the margins, that the will of
God must prevail over our pursuit of personal and selfish ends and that the Word
of God must be heard and faithfully obeyed.</span></p>
<p class="MsoListParagraphCxSpMiddle" style="margin-bottom: 0cm; mso-add-space: auto; text-align: justify;"><span lang="EN-US" style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-US;"><span style="mso-tab-count: 1;"> </span>Because the Oikos sisters regard
themselves as God’s gift to our people, especially those on the fringes of our
society, their heart is forever grateful to the Lord, and this gratefulness itself
deepens their relationship with God and their belief in the abundance of his grace.<span style="mso-spacerun: yes;"> </span>Despite the various improvements that we see,
despite the new car gifted to them, this should not scandalize us.<span style="mso-spacerun: yes;"> </span>The Oikos sisters are poor; they remain poor.<span style="mso-spacerun: yes;"> </span>But they remain convinced of God’s providence
and generosity toward them.<span style="mso-spacerun: yes;"> </span>The conviction
that God is working through them has awakened the generosity of many people who
have become their benefactors and friends. This has strengthened the generosity
of the community to the poor and stirred the generosity of their benefactors
who themselves became aware of God’s beneficence to them.<span style="mso-spacerun: yes;"> </span>The community of Oikos lives and depends on
God’s generosity manifested in the generosity of their benefactors.<span style="mso-spacerun: yes;"> </span>God works by stirring up the big-heartedness
of their supporters and recipients of God’s grace.<span style="mso-spacerun: yes;"> </span>The sisters’ engagement in various apostolates
and the benefits they have given to the poor testifies to the abundance of God’s
grace.</span></p>
<p class="MsoListParagraphCxSpMiddle" style="margin-bottom: 0cm; mso-add-space: auto; text-align: justify;"><span lang="EN-US" style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-US;"><span style="mso-tab-count: 1;"> </span>Because of its belief in the abundance
of God’s grace, Oikos does not hoard. <span style="mso-spacerun: yes;"> </span>It
does not have financial investments.<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>What it receives from benefactors, it goes to
people who are in need.<span style="mso-spacerun: yes;"> </span>The Lord gives, Oikos
gives them away. <span style="mso-spacerun: yes;"> </span>That is most likely the
reason why, though they are few, so many, especially those in the margins, have
benefited from their services.<span style="mso-spacerun: yes;"> </span>How
blessed is the Lord!<span style="mso-spacerun: yes;"> </span>For it is the Lord
himself who provides the means so that his design for the community may be done,
both in terms of resources and personnel.<span style="mso-spacerun: yes;">
</span>All of them are graces from God; I cannot explain them in terms of the
merely human efforts of these sisters.</span></p><p class="MsoListParagraphCxSpMiddle" style="margin-bottom: 0cm; mso-add-space: auto; text-align: justify;"><span lang="EN-US" style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-US;"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgIsfw2qQhlP_gXMX9Rpb6yw3l6BgIMpGrdD-xtoTky_5W4LQeRh7-21WS4dsMugnLit6RM0b9lWKyMccyHe0xeVBWK0PWEAPvpN6DpZEyrAjCNNM33xuvblGAwSx7XWv4Lk4g2d9gjtym0CZ-1YD2IjxtxhIaOoZDmX57okpvOLMYfUSkMWzZcX8Xk5A/s2048/2023%20May%203%20Oikos%2025th%20Anniv.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1366" data-original-width="2048" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgIsfw2qQhlP_gXMX9Rpb6yw3l6BgIMpGrdD-xtoTky_5W4LQeRh7-21WS4dsMugnLit6RM0b9lWKyMccyHe0xeVBWK0PWEAPvpN6DpZEyrAjCNNM33xuvblGAwSx7XWv4Lk4g2d9gjtym0CZ-1YD2IjxtxhIaOoZDmX57okpvOLMYfUSkMWzZcX8Xk5A/s320/2023%20May%203%20Oikos%2025th%20Anniv.jpg" width="320" /></a></div><br /><p></p>
<p class="MsoListParagraphCxSpMiddle" style="margin-bottom: 0cm; mso-add-space: auto; text-align: justify;"><span lang="EN-US" style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-US;"><span style="mso-tab-count: 1;"> </span>It is not an accident, therefore, that
we chose St Francis of Assisi for our patronal saint.<span style="mso-spacerun: yes;"> </span>Oikos is not a Franciscan community in the
sense of having originated from a branch of the Franciscan religious
order.<span style="mso-spacerun: yes;"> </span>No, it is not.<span style="mso-spacerun: yes;"> </span>But it draws its inspiration from St Francis.<span style="mso-spacerun: yes;"> </span>Among other reasons, St Francis chose poverty
for his spouse and sought to be the poorest of the poor.<span style="mso-spacerun: yes;"> </span>But his poverty was only secondary to his
absolute dependence on the grace of God.<span style="mso-spacerun: yes;">
</span>He embraced poverty because, without resources of his own, he was
entirely dependent on God’s generosity.<span style="mso-spacerun: yes;">
</span>And what his community had was always shared with the poor.<span style="mso-spacerun: yes;"> </span>The Lord gives, Francis gives them away.<span style="mso-spacerun: yes;"> </span>That is the Oikos model of consecrated life.<span style="mso-spacerun: yes;"> </span>This ideal is embodied in the name that the
community took, <i>Oikos Ptochos Tou Theou</i>.<span style="mso-spacerun: yes;">
</span>It is a conflation from St Paul’s letter to the Ephesians (Eph 2:19) and
the macarism in Luke (6:20), meaning, The Poor Household of God.</span></p>
<p class="MsoListParagraphCxSpMiddle" style="margin-bottom: 0cm; mso-add-space: auto; text-align: justify;"><span lang="EN-US" style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-US;"><span style="mso-tab-count: 1;"> </span>Sometimes, I am asked—will Oikos survive?<span style="mso-spacerun: yes;"> </span>The question is raised because, according to
some, the sisters are so few and they are apprehensive that there may not be
successors to continue what they had begun.<span style="mso-spacerun: yes;">
</span>My answer has always been this:<span style="mso-spacerun: yes;">
</span>It is my conviction that Oikos is God’s work.<span style="mso-spacerun: yes;"> </span>Therefore, its future is not in the hands of
the sisters. <span style="mso-spacerun: yes;"> </span>It does not depend on the
ability or talent of Sister Mines and the rest of the community. <span style="mso-spacerun: yes;"> </span>It is in the mind and the will of God.<span style="mso-spacerun: yes;"> </span>If it dies in a few years, that probably
means that the task God had intended for them to take up has been
fulfilled.<span style="mso-spacerun: yes;"> </span>If the beginning is God’s, so
must be its end.<span style="mso-spacerun: yes;"> </span>For what is important
is not that the Oikos sisters becomes a showcase of a lasting institution in
the Diocese, but that God’s intention has been brought to completion.<span style="mso-spacerun: yes;"> </span>After all, everything passes, according to its
appointed time.<span style="mso-spacerun: yes;"> </span></span></p>
<p class="MsoListParagraphCxSpMiddle" style="margin-bottom: 0cm; mso-add-space: auto; text-align: justify; text-indent: 36pt;"><span lang="EN-US" style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-US;">Even
so, in connection with this, more than twice I suppose, I have mentioned to the
sisters the story of Charles de Foucauld.<span style="mso-spacerun: yes;">
</span>His spiritual journey is long and complicated, but what I pointed out to
them is that the saint intended to found a monastic religious community in North
Africa that offered hospitality to Christians, Muslims, Jews and people without
religion.<span style="mso-spacerun: yes;"> </span>He lived a peaceful life all
alone, but he never attracted a single companion. <span style="mso-spacerun: yes;"> </span>No one came to succeed him. <span style="mso-spacerun: yes;"> </span>At the outbreak of World War I, an African
tribe seized and killed him, along with two French soldiers who came to visit
him.<span style="mso-spacerun: yes;"> </span>One would suppose that that was the
end of Charles de Foucauld and his intention.<span style="mso-spacerun: yes;">
</span>But no.<span style="mso-spacerun: yes;"> </span>What happened was that five
religious congregations, associations and institutes were born, drawing
inspiration from his peaceful, hidden life.<span style="mso-spacerun: yes;">
</span>He was canonized two years ago.</span></p>
<p class="MsoListParagraphCxSpLast" style="margin-bottom: 0cm; mso-add-space: auto; text-align: justify;"><span lang="EN-US" style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-US;"><span style="mso-tab-count: 1;"> </span>God always writes straight in crooked lines.<span style="mso-spacerun: yes;"> </span>I believe that Oikos is written that way.<span style="mso-spacerun: yes;"> </span>And it is God’s pure grace.</span></p><p class="MsoListParagraphCxSpLast" style="margin-bottom: 0cm; mso-add-space: auto; text-align: justify;"><span lang="EN-US" style="font-family: "Calisto MT",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-US;"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhr1f1Khth0eBHw3ueMH-qJhiuYVDyhBZdVlRvmfgP4Wnj2hR8ajAHZh_-fXti3rkmmAsCADf1JOSzDAuD7NVIkQib4nrj4IWAxh82m7McJGOil4oiFBvKO6EIldA1ndj63ybcsAx2Jja2rVlTDYCRSR4Mvta9v7qbOcC0EJx1LKk8forO-ulnTxQzi8w/s2048/2023%20May%203%20Oikos%2025th%20Anniv%203.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1536" data-original-width="2048" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhr1f1Khth0eBHw3ueMH-qJhiuYVDyhBZdVlRvmfgP4Wnj2hR8ajAHZh_-fXti3rkmmAsCADf1JOSzDAuD7NVIkQib4nrj4IWAxh82m7McJGOil4oiFBvKO6EIldA1ndj63ybcsAx2Jja2rVlTDYCRSR4Mvta9v7qbOcC0EJx1LKk8forO-ulnTxQzi8w/s320/2023%20May%203%20Oikos%2025th%20Anniv%203.jpg" width="320" /></a></div><br /> <p></p>
<p></p>Lope C Robredillohttp://www.blogger.com/profile/00133081714992921454noreply@blogger.com0tag:blogger.com,1999:blog-4149911667778973331.post-29010460871648803852021-10-26T03:35:00.011-07:002021-10-28T13:10:07.188-07:00<p> <!--[if gte mso 9]><xml>
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</p><p align="center" class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: center;"><b><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;">A HISTORY
OF </span></b></p>
<p align="center" class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: center;"><b><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;">THE DIOCESE
OF BORONGAN, 1585-2021</span></b></p>
<p align="center" class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: center;"><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;"><i>This essay is dedicated to Bp. Godofredo Pedernal, a saintly bishop</i></span><b><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;"> <br /></span></b></p>
<p align="center" class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: center;"><b><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;">by Lope C.
Robredillo, SThD</span></b></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;"><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;"></span></p><div class="separator" style="clear: both; text-align: center;"><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;"><a href="https://1.bp.blogspot.com/--CGynejumXo/YXfcH3SWIoI/AAAAAAAABVs/BLg9FsVqeT0k2gq9mbua_or2W9wWxJo1gCLcBGAsYHQ/s1825/Diamond%2BJubilee.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1217" data-original-width="1825" height="213" src="https://1.bp.blogspot.com/--CGynejumXo/YXfcH3SWIoI/AAAAAAAABVs/BLg9FsVqeT0k2gq9mbua_or2W9wWxJo1gCLcBGAsYHQ/w324-h213/Diamond%2BJubilee.jpg" width="324" /></a></span></div><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;"><br /></span><p></p><p></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><b><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;">The
Beginnings of the Evangelization of Ibabao</span></b><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;">. Though the Estehanons’ first recorded encounter
with Christianity occurred on March 18, 1521 when Magellan’s expedition reached
Homonhon island, the historical beginnings of the Diocese of Borongan may be traced
to as far back as 1585 when Augustinians set foot on Ibabao or Eastern Samar,
but especially 1595 when Jesuits from Dagami, Leyte, systematically preached
the gospel to the natives of the southern part of the island.<span style="mso-spacerun: yes;"> </span>The people in the eastern littorals, on the
other hand, were evangelized by Jesuits from Catubig and, later, Palapag as
early as 1601.<span style="mso-spacerun: yes;"> </span></span></p><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;"></span>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><b><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;">The
Jesuit Missionaries</span></b><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;">. In
spreading the Christian religion, the Spanish missionaries initiated the <i style="mso-bidi-font-style: normal;">reduccion</i> of the population and founded
towns, educated the inhabitants in the faith, raised stone churches, taught
settled agriculture, and protected the faithful from Muslim raids.<span style="mso-spacerun: yes;"> </span>The major <i style="mso-bidi-font-style: normal;">bungto</i>s
at that time were Bacod (now part of Dolores river bed), Jubasan (now
Giboangan, Can-avid), Sulat, Libas, Borongan, Guiuan and Balangiga.<span style="mso-spacerun: yes;"> </span>On the whole, there was no stiff opposition
to the reception of Catholic faith.<span style="mso-spacerun: yes;">
</span>After half a century, however, the mission suffered a major setback in
the Sumuroy rebellion in 1649. <br /></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><b><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;">The Augustinian
and Franciscan Friars.</span></b><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;"> When the Jesuits moved out in 1768, the Franciscans took over the
parishes that the former had created save for Guiuan and Balangiga which were
briefly administered by the Augustinians.<span style="mso-spacerun: yes;">
</span>The major problems that they faced were largely the same: population
dispersion, Muslim raids and cholera epidemics.<span style="mso-spacerun: yes;">
</span>They founded the parishes of Lanang [Llorente] (1851), Balangiga (1854), Sudao [Salcedo]
(1862), Oras (1863), Libas (1863), Nag-as [Hernani] (1864), Paric [Dolores] (1878), and Quinapondan
(1894). These parishes, together with those founded by the Jesuits, all twelve
of them, constituted the <i style="mso-bidi-font-style: normal;">Vicariate of the
Eastern Coast of Samar</i>, under the Diocese of Cebu.<span style="mso-spacerun: yes;"> </span>In terms of orthodoxy, however, they found a
big challenge in the influential but heretical teachings of Don Gaspar de
Guerrero.<span style="mso-spacerun: yes;"> </span>He had a number of followers
in several towns who held heretical beliefs and were engaged in unorthodox
practices.<span style="mso-spacerun: yes;"> </span>It may be remarked that
during this period, some Samareño priests already held parishes as pastors. </span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><b><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;">Under the
Americans and <i>Pulajanes</i></span></b><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;">. However, the Spanish-American war in 1899 shook the Franciscan
ministry and the local Church on Samar as a whole, what with the anticlericalism
and Aglipayanism of Gen Vicente Lukban who had presented himself as Aguinaldo’s
appointed Governor of Samar.<span style="mso-spacerun: yes;"> </span>In fact,
the Spanish friars resigned from their posts.<span style="mso-spacerun: yes;">
</span>But at the same time, many people, including a number of Filipino
priests, suffered from American ill-treatment.<span style="mso-spacerun: yes;">
</span>Bucolic life was disrupted; hundreds of Samareños were killed.<span style="mso-spacerun: yes;"> </span>Though Lukban was captured in 1902, peace
never reigned; in the fierce war of the Philippine scouts with the local
freedom-fighters, the <i style="mso-bidi-font-style: normal;">Pulajanes</i>, the
latter practically controlled the island until 1905, leaving much suffering in
its wake.<span style="mso-spacerun: yes;"> </span>As a consequence, there was
dearth of priests, between 1899 to 1905, to serve the needs of Samareños.</span><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;"> </span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><b><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;">Ibabao
Under Calbayog Diocese</span></b><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;">. On April 10, 1910, the Estehanons became part of the Diocese of Calbayog,
when the island of Samar was separated from the Diocese of Cebu.<span style="mso-spacerun: yes;"> </span>Protestantism, American education system, and
American culture became a challenge. Several Franciscans returned to work in
the parishes.<span style="mso-spacerun: yes;"> </span>Partly to counteract the
spread of Protestantism, a Catholic school was established in Guiuan in 1927,
as was done in other towns of the island.<span style="mso-spacerun: yes;">
</span>Other schools followed, eventually placed under the management of or established
by the RVM sisters (Assumption College of Samar [Guiuan], 1940; St Joseph’s College [Borongan], 1946;
Holy Cross Institute [Oras], 1947; Our Lady of Fatima Academy [Gen. MacArthur], 1949; and St Anthony’s
Academy [Llorente], 1949; Loyola Academy [Sulat] 1958 reverted to Msgr Desoloc). During World War
II, which displaced, decimated and impoverished the Estehanons, some priests
aided Filipino guerillas.<span style="mso-spacerun: yes;"> </span>After the war,
the following parishes on the eastern part of the island were created, now all
under Filipino priests: San Ramon [Arteche] (1955), Giporlos (1955), Maydolong (1956),
Can-avid (1956), Sulangan (1957), Pambujan [Gen. MacArthur] (1958), Matarinao-Burac (1959) and
San Policarpo (1959).<span style="mso-spacerun: yes;"> </span>Catechesis in
elementary school was engaged in by almost all parishes.<span style="mso-spacerun: yes;"> </span>In 1957, A lone Italian missionary (FdCC)
started working in the parish of Jipapad.</span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><b><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;">The Birth
of the Diocese of Borongan</span></b><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;">. On October 22, 1960, Pope John XIII issued the apostolic bull, <i style="mso-bidi-font-style: normal;">Quod sacri,</i> creating the Diocese of
Borongan (<i style="mso-bidi-font-style: normal;">Dioecesis Boronganensis</i>),
which originally included the aforementioned parishes as well as the parishes
of Gamay, Basey, Calbiga, Pinabacdao, Villareal, Osmeña, Talolora and Sta
Rita.<span style="mso-spacerun: yes;"> </span>The Pope appointed as its first
bishop Bp Vicente P Reyes, DD, auxiliary bishop of Manila, who was installed on
April 11, 1961.<span style="mso-spacerun: yes;"> </span>In keeping with the
executory decree on the erection of the diocese, the construction of the
Borongan Cathedral and the minor seminary, <i style="mso-bidi-font-style: normal;">Seminario
de Jesus Nazareno</i>, which was formally inaugurated in 1965, became priority infrastructural
projects.<span style="mso-spacerun: yes;"> </span></span><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;"> </span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;">Partly to
halt the inroads of Protestantism in parishes, and in compliance with the First
Plenary Council of the Philippines in 1953, diocesan schools, managed by diocesan
priests, were also established: <i style="mso-bidi-font-style: normal;">Jesus Nazareno
Academy </i>(Maydolong) 1962; <i style="mso-bidi-font-style: normal;">Divine
Child Academy</i> (Lawaan) 1962; <i style="mso-bidi-font-style: normal;">Borongan
Cathedral School</i> 1965, and <i style="mso-bidi-font-style: normal;">Guimbaolibot
Memorial School</i> 1965.<span style="mso-spacerun: yes;"> </span>Apart from
Lapinig in Northern Samar, erected were the parishes of San
Buenaventura [Balangkayan] (1961), Lawaan (1961), Mercedes (1964) and Lalawigan
(1964).<span style="mso-spacerun: yes;"> </span>The faith was sustained among
others by the strengthening of the <i style="mso-bidi-font-style: normal;">cofradias</i>
(San Antonio, Lourdes, Children of Mary, <i style="mso-bidi-font-style: normal;">Apostolados</i>,
San Jose, Holy Name, etc.) and such Catholic organizations as the Catholic
Women’s League (CWL), Knights of Columbus (KC) and the Legion of Mary which had
12 <i style="mso-bidi-font-style: normal;">Curiae</i> and 105 <i style="mso-bidi-font-style: normal;">Praesidia</i>, all of them under the umbrella
of a very active Catholic Action, which was the participation of the laity in the apostolate
of the bishop and his priests.</span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><b><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;">Impact of
Vatican II</span></b><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;">. With
the closing of the Second Vatican Council, the Diocese moved toward the
implementation of some conciliar decrees. In 1962, the <i style="mso-bidi-font-style: normal;">Cursillo de Cristianidad</i> became popular in the renewal of Christian
faith and life, but the movement that penetrated the common people both in the <i style="mso-bidi-font-style: normal;">poblaciones</i> and the barrios was the <i style="mso-bidi-font-style: normal;">Barangay han Birhen</i>.<span style="mso-spacerun: yes;"> </span>To involve the laity not only in the
apostolate but in governance, pastoral councils were organized in all the
parishes as early as 1961. In the wake of the National Rural Congress in 1967
that promoted awareness of the socio-economic problems of the people, the Diocese
saw non-conflictual development as one of its thrusts.<span style="mso-spacerun: yes;"> </span>With the assistance of the Knights of Columbus,
cooperatives and credit unions sprung up in the Diocese in 1969, and the rural banks
in Guiuan, Borongan, Oras, Dolores and Giporlos were established. <span style="mso-spacerun: yes;"> </span>A corn mill was even put up in Dolores to help
farmers. Meanwhile, a new, concrete bishop’s residence located near the
Cathedral began to rise in 1968, replacing the old wooden residence in Sitio Libertad (Taboc), Borongan.</span><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;"> </span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><b><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;">The Period
of Martial Law</span></b><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;">. It was
in the 1970s until the early 80s that the faithful in the Diocese, including
the clergy, were confronted with the problems spawned by Martial Law:
deterioration of peace and order, human rights abuses, displacement and
evacuation of inhabitants, among others.<span style="mso-spacerun: yes;">
</span>People were caught up in the crossfire between the Philippine Army (PA)
and the New People’s Army (NPA), with many untold and unhappy consequences. In
the 80s, population declined in some areas.<span style="mso-spacerun: yes;"> </span>The clergy
tried to respond concretely to these problems.<span style="mso-spacerun: yes;">
</span>The diocesan thrust, following the response of the Philippine Church,
was development and liberation. Developmental projects were pursued, especially
for farmers and fisher folk.<span style="mso-spacerun: yes;"> </span>It was in
line with this thrust that <i>An Tiklos</i>, a mimeographed diocesan paper, was
born.<span style="mso-spacerun: yes;"> </span>On December 5, 1974, the Diocese
became confined to the civil province of Eastern Samar, when the parishes of Gamay and Lapinig were ceded to the new diocese of Catarman. Only one parish was added
in the 70s: Homonhon (1979).</span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><b><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;">The
Involvement of the Laity</span></b><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;">. Late Martial Law period (1980s) and onward saw the rise and growth of
movements that sustained and deepened the Catholic faith—<i style="mso-bidi-font-style: normal;">Charismatics</i> under various brands (<i>Community of the Risen Lord, Faithful
Followers of Jesus Christ, Lamb of God Community</i>, etc.), <i style="mso-bidi-font-style: normal;">Neo-Catechumenate</i>, <i style="mso-bidi-font-style: normal;">Marriage Encounter</i> (ME), <i style="mso-bidi-font-style: normal;">Oasis
of Love</i>, <i style="mso-bidi-font-style: normal;">El Shaddai, Light of Jesus,
Chrisma</i>, <i style="mso-bidi-font-style: normal;">Brotherhood of Christian
Businessmen and Professionals </i>(BCBP), <i>Mother Butler’s Guild</i>, and the
<i style="mso-bidi-font-style: normal;">Couples for Christ</i> family (CFC), the
last one having branched out to all the parishes and large <i style="mso-bidi-font-style: normal;">barangays</i>.<span style="mso-spacerun: yes;"> </span>They appeared to
have put a break to the spread of Fundamentalism and Pentecostalism.</span><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;"> </span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;">To allow
the formal participation of the laity in the liturgy, especially in the
celebration of Sunday liturgy in the absence of a priest in the barrios, lay ministries were introduced
and flourished, starting in 1993. <span style="mso-spacerun: yes;"> </span>In
1991, DYVW, the only Catholic radio station in the province, started a new
media ministry.<span style="mso-spacerun: yes;"> </span>New parishes were born
during this period: Maslog (Quasi-Parish, 1982), Buenavista (1999), Sapao
(2004), Maypangdan (2005), Hinolaso (Quasi-Parish, 2006), Buabua (Quasi-Parish,
2006) and Sabang, Borongan (in process).<span style="mso-spacerun: yes;">
</span>To form seminarians in the local context, the Nativity of our Lady
College Seminary was established in 1996.<span style="mso-spacerun: yes;">
</span></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><b><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;">The
Coming of Religious Communities</span></b><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;">. Several religious congregations, each with its
own apostolate, enriched the pastoral ministry: Missionaries of the Sacred
Heart (MSH) in 1987, Sister Servants of the Visitation (SSV) in 1988, Society
of Don Bosco (SDB) in 1991, Franciscan Sisters of the Sacred Heart (SFSC) in
1995 in Dolores, Daughters of Charity (DC) in 1995-2005, Order of Friars Minor
Conventual (OFMConv) in 1997, <i style="mso-bidi-font-style: normal;">Oikos
Ptochos Tou Theou</i> (OPT) in 1998, Sisters of the Presentation of Mary (PM)
in 2010, the Living the Gospel Community (LGC) in 2010, Poor Claire Sisters
(OSC), Sisters of Jesus the Good Shepherd or <i>Pastorelle</i> Sisters (SJBP) in
2016, and Franciscan Missionaries of Mary (FMM). <span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span></span><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;"> </span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><b><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;">Agents of
Evangelization</span></b><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;">. Partners
in formation in the faith are 2 colleges (<i style="mso-bidi-font-style: normal;">St
Mary’s College</i> of Borongan and <i style="mso-bidi-font-style: normal;">Mater
Divinae Gratiae</i> in Dolores) and 9 high schools, mostly run by religious
sisters, a good number of pre-schools, and 1 technical school. In line with Catholic
faith formation and in response to the call of the New Evangelization, established
in 2010 was the “Voice of the Word” Media Network (VWMN), the media arm of the Diocese,
which now runs DYVW-AM, DYVW-FM, online radio, VWTV, VWMN FB & YouTube
Channels. Eastern Samar News Service and <i>Este</i> newspaper. </span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><b><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;">The First
Diocesan Synod of Borongan</span></b><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;">. In keeping with the recommendations of the Second Plenary Council of
the Philippines (PCP II), the Borongan Diocese, after a two-year preparation,
held its greatest ecclesial event: the First Diocesan Synod (1997), defining
its life and mission in the present and coming years, and providing basis for
its pastoral plan. Its diocesan pastoral plan was formulated in 2004, almost
decade after the synod, supposedly to culminate in the golden anniversary of
the diocese, but it has yet to see its implementation phase.<span style="mso-spacerun: yes;"> </span>Its major pastoral thrust, however, as
enshrined in the first synod and in the pastoral plan, was the formation of
Basic Ecclesial Communities (BECs).<span style="mso-spacerun: yes;"> </span>The
Daughters of Charity (DC) handled the program for 10 years (1995-2005), and
several other communities sprouted in various parishes after they left.<span style="mso-spacerun: yes;"> </span></span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;"><b>Toward a New Financial System</b>. In line with its mind to give new direction
to the life and mission, the Diocese systematically implemented the New Financial System (NFS)
in 2015 based on the spirituality of stewardship.</span><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;"> It might be of interest to recall that, historically, the first parish to initiate a system that dispensed with <i>arancel</i> in its program of maintenance was Lalawigan when, in 1961, each family contributed a nominal sum every month for the needs of the pastor and the parish apostolate. In conformity with the decrees of the 1997 synod, however, several parishes likewise instituted a modified tithing system, a more proportionate system that reflected the call for Church renewal by the diocesan synod.<br /></span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><b><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;">Services
to the Poor</span></b><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;">. The underprivileged
have been the <i>destinataire</i> of its social mission.<span style="mso-spacerun: yes;"> </span>In the immediate past, it may be recalled that
the Diocese started several social programs to help the poor, like the now
defunct Emergency Livelihood and Assistance Program (ELAP) in 1991, and those
handled by the Social Action Center, like Small Enterprises and Kapital
Assistance Program (SEKAP) in 1995, Community Health Base Program (CHBP),
involvement in the election process, anti-mining advocacies, not to mention
other services (orphanage, home for the aged, clinics, home for children of the
poor). <span style="mso-spacerun: yes;"> </span>At present, through the
Commission on Social Action, Justice and Peace, the Diocese carries on such other
projects as <i>Bulig Kablas</i> Medical Mission, <i>Botika sa Parokya</i> and
Disaster Response Program aimed at social change through value formation and
people empowerment.<span style="mso-spacerun: yes;"> </span>But its biggest social
program for the poor was undertaken in the aftermath of Yolanda (Haiyan) super-typhoon
in 2013 when, largely through the assistance and partnership with major donors,
it brought about substantial services to the affected parishes south of the diocese.<br /></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><b><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;">Services
to Its Own Clergy</span></b><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;">. On the
other hand, as a service to its own ordained workers, the Diocese established its
own medicare program (1984), local pension program for the elderly priests
(2007), and a priests’ home (2010).<span style="mso-spacerun: yes;"> </span></span><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;"> </span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><b><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;">The
Ordinaries Who Governed the Diocese</span></b><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;">. In its 60-year history, the Diocese of Borongan
was governed by nine Ordinaries: <b style="mso-bidi-font-weight: normal;">(1)</b>
Bp Vicente Reyes, DD, <i style="mso-bidi-font-style: normal;">1<sup>st</sup>
bishop of Borongan</i> (1960-1967), his <i style="mso-bidi-font-style: normal;">Vicars
General</i> being Msgr Simeon Desoloc (1961-1966) and Msgr Angel Hobayan
(1966-1967); <b style="mso-bidi-font-weight: normal;">(2)</b> Msgr Hobayan, JCD, <i style="mso-bidi-font-style: normal;">Vicar Capitular</i> (1967-1968), <b style="mso-bidi-font-weight: normal;">(3)</b> Bp Godofredo Pedernal, DD, <i style="mso-bidi-font-style: normal;">2<sup>nd</sup> bishop</i> (1968-1976), his <i style="mso-bidi-font-style: normal;">Vicars General</i> being Msgr Angel Hobayan
(1968-1969), Msgr Conrado Balagapo (1969-1971); Msgr Desoloc (1971-1973), Msgr
Hobayan (1973-1974); Msgr Desoloc (1974-1976) with Fr Exequiel Singzon as <i style="mso-bidi-font-style: normal;">Pro-Vicar General</i> (1974-1976); <b style="mso-bidi-font-weight: normal;">(4)</b> Bp Ricardo Tancinco, DD, <i style="mso-bidi-font-style: normal;">Apostolic Administrator</i> (1976-1977), <b style="mso-bidi-font-weight: normal;">(5)</b> Bp Sincero Lucero, DD, <i style="mso-bidi-font-style: normal;">3<sup>rd</sup> bishop</i> (1977-1980), his <i style="mso-bidi-font-style: normal;">Vicar General</i> being Msgr Emiliano Balein
(1977-1978); <b style="mso-bidi-font-weight: normal;">(6)</b> Bp Nestor Carino,
DD, <i style="mso-bidi-font-style: normal;">4<sup>th</sup> bishop</i>
(1980-1987), his <i style="mso-bidi-font-style: normal;">Vicar Generals</i> being
Msgr Conrado Balagapo (1980-1985) and Msgr Alfredo Amistoso (1985-1987); Bp Carino resigned in 1986, but he was appointed <i>Apostolic Administrator</i> until the arrival of his successor; <b style="mso-bidi-font-weight: normal;">(7)</b> Bp Leonardo Medroso, DD, <i style="mso-bidi-font-style: normal;">5<sup>th</sup> bishop</i> (1987-2006), his <i style="mso-bidi-font-style: normal;">Vicars General</i> being Msgr Crescente
Japzon (1987-2001) and Msgr Lope Robredillo (2001-2006); <b style="mso-bidi-font-weight: normal;">(8)</b> Msgr Robredillo, SThD, <i style="mso-bidi-font-style: normal;">Diocesan
Administrator </i>(2006-2007), and <b style="mso-bidi-font-weight: normal;">(9)</b>
Bp Crispin Varquez, DD, <i style="mso-bidi-font-style: normal;">6<sup>th</sup>
bishop</i> (2007-to date), with Msgr Robredillo as <i style="mso-bidi-font-style: normal;">Vicar General </i>(2007-to date).<span style="mso-spacerun: yes;"> </span></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><b><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;">Current
Status.</span></b><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;"> As of 2018,
out of the 490,645 inhabitants of the province, the Diocese has about 475,011
or 96.3% Catholics, who populate the 34 parishes/quasi-parishes.<span style="mso-spacerun: yes;"> </span>Compared with other dioceses, Borongan may be
categorized as economically poor.<span style="mso-spacerun: yes;"> </span>In
terms of personnel, the diocese has 1 bishop and 101 priests. Of the 76 actively
working in it, 6 are religious, and 70 were ordained for the diocese.<span style="mso-spacerun: yes;"> </span>Those who reside outside the diocese number
9, while those working abroad are 8. On study leave are 3, while the retirees
are 5.<span style="mso-spacerun: yes;"> </span>Professionally, the diocese has 9
priests who earned doctorate degrees: 1 doctor in biblical studies, 1 in dogma,
1 in moral theology, 1 in spiritual theology, 1 in philosophy, 1 in mass media
and communications, and 3 in canon law.<span style="mso-spacerun: yes;">
</span>In addition, it has 14 clerics who finished licentiate or masteral
degrees in various ecclesiastical sciences.<span style="mso-spacerun: yes;"> </span></span><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;"> </span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;">Currently
(2021) shepherding Christ’s faithful in Eastern Samar is Bp Crispin Varquez,
DD, the <i style="mso-bidi-font-style: normal;">Ordinary of the Diocese</i>.<span style="mso-spacerun: yes;"> </span>His <i style="mso-bidi-font-style: normal;">Vicar
General</i> or deputy is Msgr Lope Robredillo.<span style="mso-spacerun: yes;">
</span>Serving in the Chancery are Fr Edmel Raagas, <i style="mso-bidi-font-style: normal;">Chancellor</i>, and Fr James Abella <i style="mso-bidi-font-style: normal;">Vice-Chancellor</i>.<span style="mso-spacerun: yes;"> </span>In charge of the financial affairs is Fr Michael
Vincent Bormate, the <i style="mso-bidi-font-style: normal;">Economus</i>.<span style="mso-spacerun: yes;"> </span>For administrative purposes, the Diocese is
divided into three regions<i style="mso-bidi-font-style: normal;">, Northern
Region</i>, with Fr Joseph Nicolas, Jr as <i style="mso-bidi-font-style: normal;">Episcopal
Vicar</i>, <i style="mso-bidi-font-style: normal;">Central Region</i>, with Fr Guido
Ditalo, and <i style="mso-bidi-font-style: normal;">Southern Region</i>, with Fr Inocentes
Abuda, Jr.<span style="mso-spacerun: yes;"> </span>Each region has two
vicariates, each headed by a <i style="mso-bidi-font-style: normal;">Vicar Forane</i>.
In the diocesan tribunal, the <i style="mso-bidi-font-style: normal;">Judicial
Vicar</i> is Fr Antonio Alconaba, <i style="mso-bidi-font-style: normal;">Auditor</i>
Fr Leroy Geli, and <i style="mso-bidi-font-style: normal;">Defender of the Bond</i>,
Fr Abuda.</span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Georgia",serif; font-size: 16pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-PH;">To
implement its various programs, the Diocese has a Pastoral Secretariat, which
is directed by Fr Geli, the Executive Secretary.<span style="mso-spacerun: yes;"> </span>Corresponding to the various aspects of its
pastoral life and work are the following commissions along with their
respective chairs: <i style="mso-bidi-font-style: normal;">Doctrine of the Faith</i>,
Fr Eutiquio Belizar, Jr; <i style="mso-bidi-font-style: normal;">Catechesis</i>,
Fr Michael Jay Rebamontan, <i style="mso-bidi-font-style: normal;">Mass Media and
Communication,</i> Msgr Pedro Quitorio III; <i style="mso-bidi-font-style: normal;">Liturgy</i>:
Msgr Robredillo; <i style="mso-bidi-font-style: normal;">Clergy:</i> Fr Jan Michael
Gadicho; <i style="mso-bidi-font-style: normal;">Vocation</i>: Fr Romeo Lito
Cardoso; <i style="mso-bidi-font-style: normal;">Biblical Apostolate</i>: Fr Edgar
Abucejo; <i style="mso-bidi-font-style: normal;">Family and Life</i>: the Most
Rev Bishop; <i style="mso-bidi-font-style: normal;">Youth</i>: Fr Jason Gamalo;<i style="mso-bidi-font-style: normal;"> Migrants, </i><span style="mso-bidi-font-style: italic;">Fr Dennis de Leon; </span><i style="mso-bidi-font-style: normal;">Mission</i>,
Fr Guido Ditalo; <i style="mso-bidi-font-style: normal;">Social Action</i>, Fr James
Abella; <i style="mso-bidi-font-style: normal;">Basic Ecclesial Communities</i>, the
Most Rev Bishop; <i style="mso-bidi-font-style: normal;">Religious Associations
and Confraternities</i>, Fr Edwin Lanuevo; <i style="mso-bidi-font-style: normal;">Custody
of Church Properties</i>, Fr Michael Vincent Bormate; <i style="mso-bidi-font-style: normal;">Cultural Heritage of the Church</i>: Msgr Robredillo; <i>Prison
Pastoral Care</i>, Fr Emmanuel Carilla; and<i> Catholic Schools</i>, Fr Rey Anthony
Navidad.<span style="mso-spacerun: yes;"> </span>These commissions, however,
have yet to move on in terms of concrete pastoral plans and program of action.*</span></p>
<p class="MsoNormal" style="margin-bottom: 0cm;"> </p>
Lope C Robredillohttp://www.blogger.com/profile/00133081714992921454noreply@blogger.com0tag:blogger.com,1999:blog-4149911667778973331.post-2733792911908018562021-04-02T04:08:00.017-07:002021-04-12T02:06:44.942-07:00<p> <!--[if gte mso 9]><xml>
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</p><p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;">A CRITIQUE ON THE REVISIONIST NARRATIVE </span></b></p><div style="text-align: center;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;">ON THE ALLEGED MAGELLAN’S ATTEMPTED LANDING ON CALICOAN
ISLET, GUIUAN</span></b></div>
<p class="MsoNormal" style="margin-bottom: 0cm;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"> </span></p>
<p align="center" class="MsoNormal" style="margin-bottom: 0cm; text-align: center;"><i style="mso-bidi-font-style: normal;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;">By Msgr Lope C. Robredillo, SThD</span></i></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-S7jb0fmoQtU/YGby0rPDJNI/AAAAAAAABM8/yDSYEihAjSMcpefa_yiieoxOHFEMUpWVACLcBGAsYHQ/s2577/IMG20210228130602-01.jpeg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1220" data-original-width="2577" src="https://1.bp.blogspot.com/-S7jb0fmoQtU/YGby0rPDJNI/AAAAAAAABM8/yDSYEihAjSMcpefa_yiieoxOHFEMUpWVACLcBGAsYHQ/s320/IMG20210228130602-01.jpeg" width="320" /></a><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"> <br /></span></div><p></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;">In a previous
essay, I made it plain that, in stark contrast to what is being peddled in
social media, Ferdinand Magellan did not make any attempt to land on Calicoan
island, Guiuan, Eastern Samar. <span style="mso-spacerun: yes;"> </span>For one
thing, this revisionist narrative about Calicoan does not have a single
evidence from the primary sources, that is to say, from the testimonies of
those who were with Magellan’s expedition; nor from old secondary sources, that
is to say, from authors of old who used those primary sources.<span style="mso-spacerun: yes;"> </span>For another, and even more important, this
claim is ruled out by the record of the Genoese pilot, who stated that on March
16, the explorers were at 11</span><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG; mso-bidi-font-family: Calibri;">°N</span><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;">
latitude, which is far northern than Calicoan island. In addition, high lands
that Magellan saw when they were at a distance from Samar island at 11</span><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG; mso-bidi-font-family: Calibri;">°N</span><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"> latitude most likely refer to the mountains of Apoy, Mactaon
and Bihag.<span style="mso-spacerun: yes;"> </span>Moreover, by saying that the
island had many shoals, they must have certainly reckoned with the long stretch
of shores of the eastern portion of Samar, not simply the beaches of Calicaon
islet.</span></p><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"> </span>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;">Historians: Joyner, Robertson, da Mosto, Zaide and
Gerona</span></b><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"> </span></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;">But, I
have been asked: Are there historians who also claim that the island the
expeditioners attempted to land at was the big island of Samar, not the islet
of Calicoan?<span style="mso-spacerun: yes;"> </span>Yes, of course, though they
did not, like I did, specify in what part of Samar was the attempt made.<span style="mso-spacerun: yes;"> </span>(It is only I who make the specific claim for
the vicinity of what is now the old town of Hernani; but I will show that
shortly.)<span style="mso-spacerun: yes;"> </span>At 11</span><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG; mso-bidi-font-family: Calibri;">°N</span><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"> latitude, Magellan and his crew were certainly not on
the shores of Calicaon island.<span style="mso-spacerun: yes;"> </span>Four are
of significance to mention: Tim Joyner, James Alexander Robertson, Andrea da
Mosto and Gregorio Zaide.</span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"><span style="mso-tab-count: 1;"> </span><b style="mso-bidi-font-weight: normal;">Tim Joyner</b>. <span style="mso-spacerun: yes;"> </span>Joyner earned his PhD from the University of
Washington and has been fascinated with Magellan for more than 20 years. As a
professional oceanographer, and veteran of the Pacific theatre, he knows much,
needless to say, about latitude and longitude in Magellan’s circumnavigation.<span style="mso-spacerun: yes;"> </span>His book on Magellan and his voyage, entitled
<i style="mso-bidi-font-style: normal;">Magellan</i>, with a foreword by the
well-known historian, William Manchester, is highly acclaimed.<span style="mso-spacerun: yes;"> </span>One reviewer, de Jesus, says: “</span><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;">I read
this book several times and marvel at its great accessibility. It represents
probably the best research effort on the great navigator. Joyner's annotated
bibliography is extremely helpful to the serious student of navigation history
in general and Magellan in particular. No other work in the past 50 years
compares with the scholarly excellence of this book. A scholar who is just
starting to get familiar with the story of the circumnavigation will find this
book a complete pathway to all that must lie ahead for a thorough understanding
of the greatest adventure at sea. This is a must book for both layman and
scholar!”</span><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"> </span></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"><span style="mso-spacerun: yes;"> </span>Another
reviewer, K. Schultz, remarks: “This book is the most definitive of the more
recent books on Magellan that I have read and history buffs should enjoy it.
Details of Magellan's Armada's voyage are relatively limited. Few crew members
survived, and even fewer wrote of their experiences. Mr. Joyner does an
excellent job of bringing together all known data to present what likely
actually happened. Where there is uncertainty, he will say so, and offer
alternative explanations.” </span></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"> <br /></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-TEdndd_6Y94/YGb678SG3mI/AAAAAAAABPs/9uq6trjk5R8ex8xLlI-ZvMzBfgIPLtrsQCLcBGAsYHQ/s3583/1%2BBook%2Bof%2BTim%2BJoyner%2B%25282%2529.JPG" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="3583" data-original-width="3091" height="320" src="https://1.bp.blogspot.com/-TEdndd_6Y94/YGb678SG3mI/AAAAAAAABPs/9uq6trjk5R8ex8xLlI-ZvMzBfgIPLtrsQCLcBGAsYHQ/s320/1%2BBook%2Bof%2BTim%2BJoyner%2B%25282%2529.JPG" /></a></div> <p></p>
<p class="MsoNormal" style="margin-bottom: 0cm;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"></span></p><p></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"><span style="mso-tab-count: 1;"> </span>In describing Magellan’s try at landing
on Samar, Tim Joyner, on page 176 of his book, <i style="mso-bidi-font-style: normal;">Magellan</i>, recounts: “On March 16, 1521, at 11</span><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-bidi-font-family: Calibri;">°</span><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;">N, after sailing west by south for a week,
the mountains of Samar rose above the horizon ahead.<span style="mso-spacerun: yes;"> </span>Pigafetta wrote that Samar was 300 leagues
from Guam, a fourteen percent underestimate.<span style="mso-spacerun: yes;">
</span>The actual distance is about 1,000 nautical miles (350 leagues).<span style="mso-spacerun: yes;"> </span>Having sighted land on the day of the Feast
of Saint Lazarus, Magellan’s name for the archipelago of which it was a part
was <i style="mso-bidi-font-style: normal;">San Lazaro</i>.<span style="mso-spacerun: yes;"> </span>Today, we call those islands
Philippines.”<span style="mso-spacerun: yes;"> </span>He continues: “The reef
along the coast of Samar prevented Magellan from attempting a landing, so the
squadron sailed southward until it passed the reef-bound cape now known as
Sungi Point. Directly ahead lay the island of Suluan…”<span style="mso-spacerun: yes;"> </span></span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"><span style="mso-tab-count: 1;"> </span>Nothing from this paragraph, to be
sure, can one deduce that Magellan ever tried to land on Calicoan islet.<span style="mso-spacerun: yes;"> </span>So no one can twist what the author says, and
revise what has been traditionally learned from history books, here is his
cartographic delineation of the passage from Guam to Samar on page 202 of his book:</span></p>
<p class="MsoNormal" style="margin-bottom: 0cm;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-lR-IMDj-XTQ/YGbzonx9yJI/AAAAAAAABNM/Cj9z6VRyBq4UkLHlAYa4AgB-uf6Af7U0wCLcBGAsYHQ/s4896/2%2BJoyner%2BMap.JPG" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="3672" data-original-width="4896" src="https://1.bp.blogspot.com/-lR-IMDj-XTQ/YGbzonx9yJI/AAAAAAAABNM/Cj9z6VRyBq4UkLHlAYa4AgB-uf6Af7U0wCLcBGAsYHQ/s320/2%2BJoyner%2BMap.JPG" width="320" /></a></div><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"></span><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"> </span><p></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"><span style="mso-tab-count: 1;"> </span>This
cartographic illustration clearly demonstrates that Magellan sought to land not
on Calicoan, but on the shores between Maydolong and Gen. MacArthur.<span style="mso-spacerun: yes;"> </span>How did Joyner wind up with such a
representation?<span style="mso-spacerun: yes;"> </span>The obvious answer is
that he considered the Genoese Pilot as an important source.<span style="mso-spacerun: yes;"> </span>According to this primary source, the <i style="mso-bidi-font-style: normal;">Armada de Malucco</i> was at 11°N on March
16, 1521 when they made the attempt. <span style="mso-spacerun: yes;"> </span>Such position at sea is certainly impossible
to reconcile with the claim that Calicoan island was ever part of Magellan’s
attempted landing. Here is the original text from the Genoese Pilot in his Roteiro, <span style="font-size: x-large;">"</span></span><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"><span style="font-size: x-large;"><i><span dir="ltr" style="font-family: serif; left: 167.145px; top: 809.501px; transform: scaleX(1.03506);">Navegação e viagem que fez Fernando de Magalhães de Se</span><span dir="ltr" style="font-family: serif; left: 104.863px; top: 831.166px; transform: scaleX(1.06363);">vilha pera Maluco no ano de </span><span dir="ltr" style="font-family: serif; left: 322.878px; top: 831.166px; transform: scaleX(0.8475);">1519</span></i><span dir="ltr" style="font-family: serif; left: 352.54px; top: 831.166px; transform: scaleX(1.05685);"><i> anos</i>,"</span></span>: </span></p>
<p class="MsoNormal" style="margin-bottom: 0cm;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"></span></p><p></p><p><br /></p><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-tPAr1dZAXjA/YGeu-s_vFvI/AAAAAAAABQA/4jXfXlfEtAEgADogibZVfnaweBlh3wa2QCLcBGAsYHQ/s4896/3%2BGenoese%2BPilot.JPG" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="3672" data-original-width="4896" src="https://1.bp.blogspot.com/-tPAr1dZAXjA/YGeu-s_vFvI/AAAAAAAABQA/4jXfXlfEtAEgADogibZVfnaweBlh3wa2QCLcBGAsYHQ/s320/3%2BGenoese%2BPilot.JPG" width="320" /></a></div><br /><p></p><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"></span><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"></span><p></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"><span style="mso-tab-count: 1;"> </span><b style="mso-bidi-font-weight: normal;">James Alexander Robertson</b>.<span style="mso-spacerun: yes;"> </span>To most historians of the Philippines, Robertson
needs no introduction; no one has ever written on Philippine history during the Spanish Period without
having consulted the 55-volume work, <i style="mso-bidi-font-style: normal;">The
Philippine Islands, 1493-1898</i>, which he co-edited with Emma Helen Blair. <span style="mso-spacerun: yes;"> </span>He was an academic historian, translator and
archivist, and was the founding editor of the <i style="mso-bidi-font-style: normal;">Hispanic American Historical Review.</i> He served as Professor at
Stetson University in Florida and archivist at Maryland State Archives.</span><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"> </span></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;">In footnote
n.196, page 323 of his English translation of Antonio Pigafetta’s </span><i><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;">Il primo
viaggio intorno al globo</span></i><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"> in <i style="mso-bidi-font-style: normal;">The Philippine Islands, 1493-1898,</i> Vol.
33, Robertson says: “Albo (Navarette, iv. P. 220) says that the first land seen was
called Yunagan, ‘which extended north and had many bays,’ and that going south
from there they anchored at a small island called Suluan.<span style="mso-spacerun: yes;"> </span>At the former, ‘we saw some canoes, and went
thither, but they fled.<span style="mso-spacerun: yes;"> </span>That island lies
in 9°40’ north latitude.’<span style="mso-spacerun: yes;"> </span>The ‘<i style="mso-bidi-font-style: normal;">Roteiro</i>’ (Stanley p. 10) says that the
first land seen was in <b style="mso-bidi-font-weight: normal;">‘barely eleven
degrees’</b> and that the fleet ‘went to touch at another further on, which appeared
first.’ <span style="mso-spacerun: yes;"> </span>Two praus approached a boat sent
ashore, whereupon the latter was ordered back, and the praus fled.”</span></p><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"> <br /></span><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-SJdz0K4pxjY/YGb1UjJWqaI/AAAAAAAABNk/R3tWgJfE8z42NukWYiWMaK9ejMM6MwIlQCLcBGAsYHQ/s4896/4%2BRobinson%2BFootnote.JPG" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="3672" data-original-width="4896" src="https://1.bp.blogspot.com/-SJdz0K4pxjY/YGb1UjJWqaI/AAAAAAAABNk/R3tWgJfE8z42NukWYiWMaK9ejMM6MwIlQCLcBGAsYHQ/s320/4%2BRobinson%2BFootnote.JPG" width="320" /></a></div><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"></span><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"></span><p></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;">Both
Robertson and Joyner used the Genoese Pilot. And both of them assert that 0n
March 16, the <i style="mso-bidi-font-style: normal;">Armada</i> was at 11°N latitude
when the explorers went to touch on the island of Samar.<span style="mso-spacerun: yes;"> </span>And, as I have emphasized in my previous
essay, the island of Calicoan is far removed from the 11°N position at sea.</span><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"> </span></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;">Andrea da Mosto</span></b><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;">.<span style="mso-spacerun: yes;"> </span>Apart from
Joyner and Robertson, Andrea da Mosto likewise mentions the Genoese Pilot.<span style="mso-spacerun: yes;"> </span>A member of the Venetian Deputation of
Homeland History, he was later appointed as Director of the State Archives of
Venice.<span style="mso-spacerun: yes;"> </span>His works include</span><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"> the <i>State
Archives of Venice: general, historical, descriptive and analytical index</i>
(Rome, 1937) and the successful volume entitled <i>The Doges of Venice with
particular regard to their tombs</i> (Venice, 1939).<span style="mso-spacerun: yes;"> </span>He is best known around the world, however,
for his highly regarded critical edition of Antonio Pigafetta’s <i style="mso-bidi-font-style: normal;">Il Primo viaggio intorno al globo</i>. <span style="mso-spacerun: yes;"> </span>On page 89 of his critical edition of this
work, published in <i style="mso-bidi-font-style: normal;">Raccolta di Documenti
e Studi,</i> V:III (Rome, 1894), he, like Joyner and Robertson, states that
Magellan, on the basis of the work of the Genoese Pilot, was at </span><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;">11°N latitude at sea when he tried to land on Samar:</span></p><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"> <br /></span><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-yeRM_sGiTwU/YGb1nvQj2eI/AAAAAAAABNs/_qElheD8CpMeli-XGBUvB42WCgYvNqbcQCLcBGAsYHQ/s4896/5%2BDa%2BMosto%2BFootnote.JPG" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="3672" data-original-width="4896" src="https://1.bp.blogspot.com/-yeRM_sGiTwU/YGb1nvQj2eI/AAAAAAAABNs/_qElheD8CpMeli-XGBUvB42WCgYvNqbcQCLcBGAsYHQ/s320/5%2BDa%2BMosto%2BFootnote.JPG" width="320" /></a></div><br /><p></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"><span style="mso-tab-count: 1;"> </span><b style="mso-bidi-font-weight: normal;">Gregorio Zaide</b>.<span style="mso-spacerun: yes;"> </span>Our popular understanding of Magellan’s
attempt to land on the big island of Samar is thus far from being wrong. For
Gregorio Zaide, it could not have been Calicoan island.<span style="mso-spacerun: yes;"> </span>Here’s how the author, in his <i style="mso-bidi-font-style: normal;">The Pageant of Philippine History,</i> 1,
184, puts it: “At dawn, Saturday, March 16, 1521, Magellan saw the lofty
heights of Samar (Zamal) rising somnolently above the tropic mists.<span style="mso-spacerun: yes;"> </span>This was the rediscovery—a ‘discovery’ to
European people.<span style="mso-spacerun: yes;"> </span>Magellan tried to land
in Samar, but he could not approach the shore because of its dangerous
shoals.<span style="mso-spacerun: yes;"> </span>Sailing southward, he anchored
off the little island of Suluan for a night.<span style="mso-spacerun: yes;">
</span>The following morning, March 17<sup>th</sup>, he made the first landing
at the uninhabited island of Homonhon in the Leyte Gulf.”<span style="mso-spacerun: yes;"> </span>Zaide, of course, does not need an
introduction to most Filipino students of history, because his writings for
college and high-school students were standard textbooks that dominated Philippine
schools for many years. He wrote more than 50 books, was considered the Dean of
Filipino Historiographers and served as President of the Philippine Historical
Association for three terms.<span style="mso-spacerun: yes;"> </span>His
understanding of Magellan’s route is basically the same as that of Tim Joyner.</span><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"> </span></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;">A
question, then, arises.<span style="mso-spacerun: yes;"> </span>If, on March 16,
Magellan tried to land on Samar at 11°N, what is the particular place where the
attempt was made?<span style="mso-spacerun: yes;"> </span>In my previous essay,
I said that it is the vicinity of the old town of Hernani which lies at 11°15
N, according to the data provided by Felix Huerta in his book, </span><i><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;">Estado
geográfico, topográfico, estadístico, histórico-religioso de la santa y
apostólica Provincia de San Gregorio Magno,</span></i><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"> </span><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"><span style="mso-spacerun: yes;"> </span>p. 338:</span></p><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"> <br /></span><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-1BWblzConNg/YGb15ddQOMI/AAAAAAAABN0/NAsi7vy2ft882WG56N1j-4fIEiJt_xZIACLcBGAsYHQ/s4896/6%2BHuerta%2BHernani.JPG" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="3672" data-original-width="4896" src="https://1.bp.blogspot.com/-1BWblzConNg/YGb15ddQOMI/AAAAAAAABN0/NAsi7vy2ft882WG56N1j-4fIEiJt_xZIACLcBGAsYHQ/s320/6%2BHuerta%2BHernani.JPG" width="320" /></a></div><br /><p></p>
<p class="MsoNormal" style="margin-bottom: 0cm;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;">The
Authority of Historians</span></b><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"> </span></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;">Trust No Historian?</span></b><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"><span style="mso-spacerun: yes;"> </span>But having
said that, I am aware, however, that interpretation of history, including mine,
is always open to criticism and debate. <span style="mso-spacerun: yes;"> </span>And it should be. <span style="mso-spacerun: yes;"> </span>I recall that, in my younger years, I read an
essay by the editor of now defunct <i style="mso-bidi-font-style: normal;">Philippine
Free Press</i> who said, “Trust no historian!”<span style="mso-spacerun: yes;">
</span>It has been claimed that when Charles V called for a volume of history
from his library, he would say, “Give me my liar!”<span style="mso-spacerun: yes;"> </span>I am not sure of the saying’s context, but
this should certainly fire us up to be critical about accepting every statement
that comes from the mouth of historians.<span style="mso-spacerun: yes;">
</span>It does not follow, for example, that since some of them are well-known
or have written books, or have traveled to Portugal or Spain, one should
immediately swallow everything that proceeds from their mouth.<span style="mso-spacerun: yes;"> </span>Quite the contrary, one must be perspicacious,
one must inquire into the sources they referenced, because historical
conclusions always depend on the premises provided by their sources.<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>Their
ideas do not come from the inspiration of the Holy Spirit.<span style="mso-spacerun: yes;"> </span>They are not, in other words, Gospel truth.</span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;">Two
essays published before the celebration of the Philippine part of the 500<sup>th</sup>
anniversary of the circumnavigation of the world easily come to mind and make
this point clear. One was from Ambeth Ocampo, the other from Michael Chua.<span style="mso-spacerun: yes;"> </span>The former is a well-known popularizer of
historical accounts, especially about Manila and some of our national heroes,
the other a professor of history in Manila. <span style="mso-spacerun: yes;"> </span>Now, should one accept as a correct
scholarship that Guiuan was formerly Homonhon and that Magellan landed in
Guiuan, simply because Ocampo stated that Magellan’s “expedition stopped at
Guiuan, formerly Homonhon” in his article, “</span><i style="mso-bidi-font-style: normal;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-bidi-font-weight: bold;">1521: Encounter or discovery?”</span></i><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-bidi-font-weight: bold;"> published by the <i style="mso-bidi-font-style: normal;">Philippine Daily Inquirer</i> on March 12, 2021?<span style="mso-spacerun: yes;"> </span>Must we now re-write history and affirm that </span><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;">Guiuan was indeed formerly Homonhon, and that Magellan
landed in Guiuan? <span style="mso-spacerun: yes;"> </span>Must one take it hook,
line and sinker that “</span><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;">Pigafetta described Guiuan as ‘the watering-place
of good signs’,”</span><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"> simply because it
was said by Michael Chua, in his article “<i style="mso-bidi-font-style: normal;">Panagtawo
ha Homonhon</i> (Humanity in Guiuan)” in <i style="mso-bidi-font-style: normal;">The
Manila Times</i>, March 13, 2021?<span style="mso-spacerun: yes;"> </span>Is
Pigafetta now wrong about Homonhon because a historian from Manila made
statements that contradict him?<span style="mso-spacerun: yes;"> </span>Should
we now revise Pigafetta’s account? </span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;">If
anything, this should rather remind us all of what the greatest Catholic theologian,
St. Thomas Aquinas, states: “Argument from authority based on human reason is
the weakest” (<i style="mso-bidi-font-style: normal;">Summa Theologica</i>, 1a,
1, 8 ad 2).<span style="mso-spacerun: yes;"> </span>Applied to the present
context, this means that an argument in favor of the revisionist position of
Calicoan island is the weakest and unconvincing argument if that assertion
depends only on the reputation attached to the name of any historian who, for
instance, has authored a famous book, or has written a thesis on the Vietnamese
who stayed in an island in the Philippines, or has traveled to the archives of
Lisbon and Madrid for a week or two.<span style="mso-spacerun: yes;">
</span>What is important is the sound and substantial argument based on
accepted sources of history, not the stature of a historian.</span><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"> </span></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"><span style="mso-tab-count: 1;"> </span>That
is why I always welcome any one to challenge the arguments in this essay—not
only from the best historians of Guiuan but also from elsewhere.<span style="mso-spacerun: yes;"> </span>After all, knowledge widens and grows through
criticism.</span></p>
<p class="MsoNormal" style="margin-bottom: 0cm;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"> </span></b></p><p class="MsoNormal" style="margin-bottom: 0cm;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;">A Brief
Critique of Gerona’s Account on Guiuan</span></b><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"> </span></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"><span style="mso-tab-count: 1;"> </span>It
has been contended by a lady, an apologist for the
revisionist Calicoan narrative, that the source of the claim that Magellan ventured to
land on Calicoan islet is the book, <i style="mso-bidi-font-style: normal;">Ferdinand
Magellan: The Armada de Maluco and the European Discovery of the Philippines</i>,
authored by Danilo Gerona.<span style="mso-spacerun: yes;"> </span>Convinced as she
was of her seemingly impregnable stand, she asks rhetorically, “Shall we fight
Prof. Dr. Danilo Gerona…?” <span style="mso-spacerun: yes;"> </span>No, Ma’am, I
have no desire to “fight” Gerona, and there is no need to. <span style="mso-spacerun: yes;"> </span>I am too weak for that.<span style="mso-spacerun: yes;"> </span>But the fact that he has researched abroad to
write his book does not mean, of course, that we should read him uncritically
or that we should gulp everything he says. <span style="mso-spacerun: yes;"> </span>Rather, it is important to see whether he
really made the claim, and whether we can accept the basis for that claim.</span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;">Danilo Madrid Gerona</span></b><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;">.<span style="mso-spacerun: yes;"> </span>Gerona, who
has a PhD in Philippine Studies from the University of the Philippines, is a
Professor at Partido State University in Goa, Camarines Sur and an expert on
Bicol history. As far as I know, he is the first Filipino to write a full book-length
account on the Magellanic expedition, with special interest in the involvement
of our forefathers in the encounter with the European expeditioners:</span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-indent: 36pt;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-2rXH0xnv9o4/YGb2Vw4orVI/AAAAAAAABN8/f2NXR3eUQUA8E6Zk0g1vk8kfwPmVxI9UgCLcBGAsYHQ/s374/7%2BGerona%2527s%2BBook.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="374" data-original-width="280" height="320" src="https://1.bp.blogspot.com/-2rXH0xnv9o4/YGb2Vw4orVI/AAAAAAAABN8/f2NXR3eUQUA8E6Zk0g1vk8kfwPmVxI9UgCLcBGAsYHQ/s320/7%2BGerona%2527s%2BBook.jpg" /></a></div> <p></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;">Now, the
question: Does Gerona’s book lend support to Calicoan as the place where
Magellan made an effort to land, as some Guiuananon propagandists would like us
to believe?<span style="mso-spacerun: yes;"> </span>And if it does, can the
claim of Professor Gerona stand closer scrutiny?</span><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"> </span></p><p class="MsoNormal" style="margin-bottom: 0cm; text-indent: 36pt;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;">Let us examine this relevant page from
the author’s book:</span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-indent: 36pt;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"><br /></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-0AovU4xm7Pg/YGb2kG17YSI/AAAAAAAABOA/eWfIC8225xIdtBPnTeI6u45POUr9wvF6ACLcBGAsYHQ/s4896/8%2BGerona%253Bs%2BPage%2Bon%2BGuiuan.JPG" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="3672" data-original-width="4896" src="https://1.bp.blogspot.com/-0AovU4xm7Pg/YGb2kG17YSI/AAAAAAAABOA/eWfIC8225xIdtBPnTeI6u45POUr9wvF6ACLcBGAsYHQ/s320/8%2BGerona%253Bs%2BPage%2Bon%2BGuiuan.JPG" width="320" /></a></div><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"></span><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"> </span><p></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;">Preliminary Observations.</span></b><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"> [1] Strictly speaking, nowhere in his book does
Gerona point to Ngolos, Calicoan island as the place where Magellan attempted
to land. <span style="mso-spacerun: yes;"> </span>Calicoan islet does not figure
on this page.<span style="mso-spacerun: yes;"> </span>It is not ethical to put
words into his mouth. [2] Gerona, basing himself on the report of Francisco
Albo, surmises that what the crew sighted was only its southernmost tail, “most
probably” Guiuan.<span style="mso-spacerun: yes;"> </span>Take note of the
qualifier: “most probably.”<span style="mso-spacerun: yes;"> </span>The author
does not say that what the crew saw was Guiuan!<span style="mso-spacerun: yes;">
</span><span style="mso-spacerun: yes;"> </span>There is much difference between
the two.<span style="mso-spacerun: yes;"> </span>Besides, that is only his
considered conjecture! <span style="mso-spacerun: yes;"> </span>[3] But nowhere
does he assert that an attempt to land was done in Guiuan.<span style="mso-spacerun: yes;"> </span>He only speaks of what the crew sighted;
attempting to land is a different thing. [4] But what is astounding is, why has
the Guiuan of Gerona become Calicoan?<span style="mso-spacerun: yes;">
</span>And why not Sapao or Pagnamitan?<span style="mso-spacerun: yes;">
</span>Why in the world Ngolos in Calicaon?<span style="mso-spacerun: yes;">
</span>Where is the evidentiary document?<span style="mso-spacerun: yes;">
</span>Is Ngolos the particular place where Magellan and his crew tried to make
a landing?<span style="mso-spacerun: yes;"> </span>I wonder from what planet the
evidence was taken, because the archives of Portugal and Madrid have stored
none to support it.</span><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"> </span></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;">Meat of the Matter</span></b><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;">.<span style="mso-spacerun: yes;"> </span>[1] But, let
us go to the nitty-gritty of it all.<span style="mso-spacerun: yes;"> </span>It
is decisive to take note of Gerona’s sources for this.<span style="mso-spacerun: yes;"> </span>His conjecture is based on the <i style="mso-bidi-font-style: normal;">derrotero</i> or log-book of Francisco
Albo.<span style="mso-spacerun: yes;"> </span>Here is the relevant portion of
Albo’s report, p. 220 in Martin Fernandez de Navarette, <i>Coleccion de los viages y descubrimientos</i>:</span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-indent: 36pt;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-8VYaJ1pfNh0/YGb21_N0RuI/AAAAAAAABOM/nkGCurDBFeMahEreisyZBZsKAFZpfvYAwCLcBGAsYHQ/s4896/9%2BAlbo%2BDerrotero.JPG" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="3672" data-original-width="4896" src="https://1.bp.blogspot.com/-8VYaJ1pfNh0/YGb21_N0RuI/AAAAAAAABOM/nkGCurDBFeMahEreisyZBZsKAFZpfvYAwCLcBGAsYHQ/s320/9%2BAlbo%2BDerrotero.JPG" width="320" /></a></div><p></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;">[2] If
one follows Albo, it is indeed a possibility that the part of Samar that
Magellan saw was the southernmost tail, because that would be the most probable
sight at 10°N<b style="mso-bidi-font-weight: normal;">.<span style="mso-spacerun: yes;"> </span>But the problem with having only Albo as
source is that: [3] Albo, as can be seen from that page of his log-book, does
not have a record of the position of the fleet on March 16; the position at
10°N was on March 15.<span style="mso-spacerun: yes;"> </span>Does that mean
that they never changed their course until March 16?<span style="mso-spacerun: yes;"> </span>Where is the evidence that they did not?<span style="mso-spacerun: yes;"> </span>[4] It is from the Genoese Pilot that we come
to discover that the expeditioners sailed north on March 16, and they were at
11°N.</b><span style="mso-spacerun: yes;"> </span><b style="mso-bidi-font-weight: normal;">In other words,</b> <b style="mso-bidi-font-weight: normal;">whether what
Magellan saw was the southern part of Samar (between Maydolong and General
MacArthur, if the map of Joyner is used as a guide), or the southernmost tip of
Samar island (Guiuan, and Candulom) depends on whether a historian uses only
Albo for his source (aside from Pigafetta), or Albo and Genoese Pilot combined. Joyner, Robertson, da Mosto and Zaide made use of the latter.</b></span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;">[5] For
the route taken by Magellan from Ladrones to Samar, Gerona cites what he calls
a suggestion by Carlo Amoretti.<span style="mso-spacerun: yes;"> </span>In the
map of Amoretti, it is shown that at a distance far-off from the island of
Samar, Magellan sailed south to the tip of the island. <span style="mso-spacerun: yes;"> </span>Frankly, I am shocked that Gerona seemingly
uncritically relies on Amoretti, because the latter is well-known for having
mutilated Antonio Pigafetta’s journal in his Italian
translation, </span><i><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;">Primo viaggio intorno al globo terracqueo ossia
Ragguaglio della nauigazione alle Indie orientali per la via d' occidente fatta
dal caualiere Antonio Pigafetta, </span></i><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-bidi-font-style: italic;">1800.</span><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"> <span lang="EN-SG"><span style="mso-spacerun: yes;">Here's a relevant page from his work, p. 58:</span></span></span></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"><span lang="EN-SG"><span style="mso-spacerun: yes;"></span></span></span></p><div class="separator" style="clear: both; text-align: center;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"><span lang="EN-SG"><span style="mso-spacerun: yes;"><img border="0" data-original-height="3672" data-original-width="4896" src="https://1.bp.blogspot.com/-rIKLOR7wb7U/YGe6OJPYqMI/AAAAAAAABQI/paAOpaV2DhsdaVn1-J-zy5ITajE29pCZgCLcBGAsYHQ/s320/11%2BA%2Bpage%2Bfrom%2BAmoretti.JPG" width="320" /></span></span></span></div><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"><span lang="EN-SG"><span style="mso-spacerun: yes;"><br /></span></span></span>
<p class="MsoNormal" style="margin-bottom: 0cm; text-indent: 36pt;"></p><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"></span><p></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;">[9] In
the particular case on Magellan’s voyage to Samar, Amoretti shows in his map on
page 55 that Humunu, Abarein and Cenalu are all found near the tail of the
island of Samar! <span style="mso-spacerun: yes;"> </span>One can easily notice
how erroneous the map is!<span style="mso-spacerun: yes;"> </span>But that is
not the most important issue.<span style="mso-spacerun: yes;"> </span>The big problem
is this: it seems to me that, as far as his translation of Pigafetta and his
map are concerned, with regard to Magellan’s journey from Ladrones to the
Philippines, <b style="mso-bidi-font-weight: normal;">Amoretti did not read the
Genoese Pilot. <span style="mso-spacerun: yes;"> </span>And I cannot find any
hint that he ever consulted Francisco Albo in tracing the route of the Armada.</b>
<span style="mso-spacerun: yes;"> </span><b style="mso-bidi-font-weight: normal;">Both
Francisco Albo and the Genoese Pilot do not appear in his footnotes. <span style="mso-spacerun: yes;"> </span>I, therefore, ask myself: how far can one rely
on Amoretti’s map, or accept his suggestion? </b><span style="mso-spacerun: yes;"> </span>Moreover, his cartographic work does not
really provide any hint whether Magellan ever made an attempt to land on Samar
island.<span style="mso-spacerun: yes;"> </span>Also, it is too small to let the
reader know whether in fact he anchored off Suluan! His map appears to me to be
a mere conjecture, even though it has been copied by several authors!<span style="mso-spacerun: yes;"> </span>Just to let others judge his
illustration of the route taken by Magellan in the Visayas, here is Amoretti’s
map, p. 54:</span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-indent: 36pt;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"></span></p><div class="separator" style="clear: both; text-align: center;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-H_cV04Z_2_M/YGe7Af5ZQ2I/AAAAAAAABQQ/JoyT-EiUtpM1i3fknNncZGnjxVrfFTGqACLcBGAsYHQ/s4896/11%2BMap%2Bof%2BCarlo%2BAmoretti.JPG" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="3672" data-original-width="4896" src="https://1.bp.blogspot.com/-H_cV04Z_2_M/YGe7Af5ZQ2I/AAAAAAAABQQ/JoyT-EiUtpM1i3fknNncZGnjxVrfFTGqACLcBGAsYHQ/s320/11%2BMap%2Bof%2BCarlo%2BAmoretti.JPG" width="320" /></a></div><br /></span></div><p></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;">Other Criticisms about Gerona’s Guiuan</span></b><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;">.<span style="mso-spacerun: yes;"> </span>There are other
points that Gerona states which appear debatable to me.<span style="mso-spacerun: yes;"> </span>[1] In Albo’s log-book, it is clear that by
Yunagan is meant the island of Samar.<span style="mso-spacerun: yes;">
</span>But seemingly to shore up the conjecture that the <i style="mso-bidi-font-style: normal;">derrotero</i> refers to the southern tip of the island, Gerona suggests
that, probably, “Yunuguan” is a Spanish misunderstanding of “<i style="mso-bidi-font-style: normal;">Iyon na Guiuan</i>.”<span style="mso-spacerun: yes;"> </span>I find this proposal very imaginative and but
contrived.<span style="mso-spacerun: yes;"> </span>[a] In the first place, “<i style="mso-bidi-font-style: normal;">Yunagan</i>” is the word used by Albo, not “<i style="mso-bidi-font-style: normal;">Yunuguan</i>”.<span style="mso-spacerun: yes;"> </span>[b] Second, “<i style="mso-bidi-font-style: normal;">Iyon</i>” is not a Samarnon word.<span style="mso-spacerun: yes;">
</span>It does not appear in the oldest Samarnon dictionary of Matheo Sanchez,
<i style="mso-bidi-font-style: normal;">Vocabulario de la Lengua Bisaya</i>
(1711) and that of Antonio Sanchez de la Rosa, <i style="mso-bidi-font-style: normal;">Diccionario Español-Bisaya para las Provincias de Samar y Leyte </i>(1895).<span style="mso-spacerun: yes;"> </span>[c] Third, “<i style="mso-bidi-font-style: normal;">Iyon na Guiuan</i>” does not really makes sense to any Samarnon; it is
almost untranslatable.<span style="mso-spacerun: yes;"> </span>[d] Fourth, Francisco
Alzina, in his <i style="mso-bidi-font-style: normal;">Historia de las islas de
Bisayas</i>…1668, points out that the pre-Hispanic name of Guiuan was Butag,
not Guiuan, and in Spanish records, Guiuan is almost always written as
Guiguan.<span style="mso-spacerun: yes;"> </span>[e] Fifth, the construction
itself, “<i style="mso-bidi-font-style: normal;">Iyon na Guiuan</i>,” is not
really Samarnon; it is not the correct translation of “That is Guiuan.” [f] Sixth,
“<i style="mso-bidi-font-style: normal;">Adto an Guiguan (Butag)</i>” or “<i style="mso-bidi-font-style: normal;">Guiguan (Butag) iton</i>” would have been
nearer to the correct translation.<span style="mso-spacerun: yes;"> </span>But,
of course, a correct translation would not sound like “Yunagan”.</span><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"> </span></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;">[2]
Second of all, Albo says that Magellan could not beach on the island of Yunagan
on account of its many shoals.<span style="mso-spacerun: yes;"> </span>Seemingly
to back up his position that Yunagan was the southern tip of Samar, Gerona
cites the geographic description of Camilo Arana’s <i style="mso-bidi-font-style: normal;">Derrotero</i>, where it is said that the coast of Guiuan is dotted by
reefs extending to six miles to the southwestern portion until a breaker located
seven miles west of the southern point of Samar.<span style="mso-spacerun: yes;"> </span>I think that the appeal to that particular
page in Arana’s book is out of place, because what the author describes is the
western portion of the southern tip of Samar that runs from Gigoso point in what
is now part of Giporlos to the southern part of Guiuan.<span style="mso-spacerun: yes;"> </span>I would have preferred that he appealed to Arana’s
description of the eastern coast of Samar from Borongan to the tip of the
island because that is the portion that is relevant to the discussion of
Magellan’s attempted landing on the island. <span style="mso-spacerun: yes;"> </span>Here’s Arana’s description of the western
portion of the southern tip of the island in his book, <i style="mso-bidi-font-style: normal;">Derrotero del Archipielago Filipino</i>, p. 670:<br /></span></p>
<p class="MsoNormal" style="margin-bottom: 0cm;"><br /></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-225CxK32aFU/YGe7Vasz3pI/AAAAAAAABQY/j1M-FT6zleM_9NyZgCFRawzwUSoDxKOxACLcBGAsYHQ/s4896/12%2BArana%2Bon%2BGuiuan.JPG" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="3672" data-original-width="4896" src="https://1.bp.blogspot.com/-225CxK32aFU/YGe7Vasz3pI/AAAAAAAABQY/j1M-FT6zleM_9NyZgCFRawzwUSoDxKOxACLcBGAsYHQ/s320/12%2BArana%2Bon%2BGuiuan.JPG" width="320" /></a></div><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"><br /></span><p></p><p></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;">Maps. </span></b><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;">To
conclude this brief essay: if this discussion on the Calicoan revisionist narrative
has anything to learn from, it should remind us to be always critical of
historians, because their knowledge does not come from God through divine
infusion, and at the same time, we must be critical of their maps, too. In
particular, we should not be gullible about cartographic works, even if these
were crafted in Italy, Spain and Portugal during the Middle Ages. <span style="mso-spacerun: yes;"> </span>Also, it does not follow that since some world
maps show that the Magellanic explorers touched upon the tip of Samar, one must
conclude that they attempted to land in Calicoan.<span style="mso-spacerun: yes;"> </span>No maps have ever mentioned Calicoan as the
islet that Magellan ventured to land, in the first place. The question that
should always be borne in mind is: On what documents were they based by their
cartographers? <span style="mso-spacerun: yes;"> </span>There are maps and
maps.<span style="mso-spacerun: yes;"> </span>And, if maps of old are reliable,
then, one can also claim that Magellan never touched on Samar, even in its
southernmost tip, but immediately landed on Homonhon island, as illustrated by
the following maps:</span></p>
<div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-bn9pYSIPV9M/YGb5VQJkTjI/AAAAAAAABPQ/OJquOdLAxrkncDlIX_j5SeLsF6bBE2WUQCLcBGAsYHQ/s800/17%2BMagellan%2BRoute.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="800" data-original-width="600" height="320" src="https://1.bp.blogspot.com/-bn9pYSIPV9M/YGb5VQJkTjI/AAAAAAAABPQ/OJquOdLAxrkncDlIX_j5SeLsF6bBE2WUQCLcBGAsYHQ/s320/17%2BMagellan%2BRoute.jpg" /></a></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-d0gxyF0q5Nw/YGb5Pl1pA0I/AAAAAAAABPI/Nmrti1Qar18_AQSedf4k4Ho2p4GeSNlEgCLcBGAsYHQ/s247/16%2BMagellan%2BRoute.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="247" data-original-width="204" src="https://1.bp.blogspot.com/-d0gxyF0q5Nw/YGb5Pl1pA0I/AAAAAAAABPI/Nmrti1Qar18_AQSedf4k4Ho2p4GeSNlEgCLcBGAsYHQ/s0/16%2BMagellan%2BRoute.jpg" /></a></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-jE5JqMCQlmA/YGb5LqcDmbI/AAAAAAAABO8/lIDvo_vwTHg0fH-EyxbEEPceYm_3ON1UwCLcBGAsYHQ/s720/15%2BMagellan%2BRoute.gif" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="436" data-original-width="720" src="https://1.bp.blogspot.com/-jE5JqMCQlmA/YGb5LqcDmbI/AAAAAAAABO8/lIDvo_vwTHg0fH-EyxbEEPceYm_3ON1UwCLcBGAsYHQ/s320/15%2BMagellan%2BRoute.gif" width="320" /></a></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-GZxGgwax4mo/YGb5QLgKgMI/AAAAAAAABPM/BPzmMF5UmZssfo6aBvGLm2Kp5pLs9nOKACLcBGAsYHQ/s4896/14%2BMagellan%2BRoute.JPG" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="3672" data-original-width="4896" src="https://1.bp.blogspot.com/-GZxGgwax4mo/YGb5QLgKgMI/AAAAAAAABPM/BPzmMF5UmZssfo6aBvGLm2Kp5pLs9nOKACLcBGAsYHQ/s320/14%2BMagellan%2BRoute.JPG" width="320" /></a></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-kqUuJQ4bVmY/YGb5PCc0jkI/AAAAAAAABPE/3S_egAzke-0HO9wY5RliRrjWqb18i4_AwCLcBGAsYHQ/s4896/13%2BMagellan%2BRoute.JPG" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="3672" data-original-width="4896" src="https://1.bp.blogspot.com/-kqUuJQ4bVmY/YGb5PCc0jkI/AAAAAAAABPE/3S_egAzke-0HO9wY5RliRrjWqb18i4_AwCLcBGAsYHQ/s320/13%2BMagellan%2BRoute.JPG" width="320" /></a><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"> </span></div><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;">See, Ma'am, what I mean? One, therefore, cannot trust every map on Magellan's voyage! If one has read Pigafetta, Albo and
the Genoese Pilot, it would not take long for him to infer that all these maps
are erroneous.<span style="mso-spacerun: yes;"> </span>In other words, maps by
themselves are not sufficient evidence or guide to judge the correct course
that Magellan took in coming to the Philippines from Guam, even if they were
presented to us by the best historians in the Philippines.<span style="mso-spacerun: yes;"> </span>One has to read first the primary sources of
the Magellan-Elcano expedition.</span></p>
<br />Lope C Robredillohttp://www.blogger.com/profile/00133081714992921454noreply@blogger.com1tag:blogger.com,1999:blog-4149911667778973331.post-62135076650622808972021-03-14T00:47:00.004-08:002021-03-14T14:38:42.794-07:00<p> <!--[if gte mso 9]><xml>
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</p><p align="center" class="MsoNormal" style="margin-bottom: 0cm; text-align: center;"><span style="font-size: large;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-SG" style="font-family: "Georgia",serif; line-height: 107%; mso-ansi-language: EN-SG;">DID MAGELLAN ATTEMPT TO LAND IN CALICOAN ISLET, GUIUAN,
ON MARCH 16, 1521?</span></b></span></p>
<p class="MsoNormal" style="margin-bottom: 0cm;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"> </span></p>
<p align="center" class="MsoNormal" style="margin-bottom: 0cm; text-align: center;"><i><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;">By Msgr. Lope C.
Robredillo, SThD</span></i></p>
<p class="MsoNormal" style="margin-bottom: 0cm;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"> <br /></span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-rxhv61tF1L0/YE3NcRtXkUI/AAAAAAAABKM/9Ln6b_p6rqILUJ7as-7VEdeFHfi9HLYtQCLcBGAsYHQ/s960/Canhugas%2BNature%2BPark.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="720" data-original-width="960" src="https://1.bp.blogspot.com/-rxhv61tF1L0/YE3NcRtXkUI/AAAAAAAABKM/9Ln6b_p6rqILUJ7as-7VEdeFHfi9HLYtQCLcBGAsYHQ/s320/Canhugas%2BNature%2BPark.jpg" width="320" /></a></div><p><span style="font-size: large;"> </span></p><p style="text-align: justify;"><span style="font-size: medium;"><span style="font-family: georgia;"><span style="font-size: large;">A few days ago, someone messaged me if
it was true that Ferdinand Magellan tried to land in Calicoan, an islet at the
tip of Samar island, on March 16, 1521.<span style="mso-spacerun: yes;">
</span>I flatly said NO; he did not. <span style="mso-spacerun: yes;"> </span>Of
course, I respect and even appreciate such a debatable speculation in Samar
historiography; I surmise it is a product of research.<span style="mso-spacerun: yes;"> </span>But I beg to disagree.<span style="mso-spacerun: yes;"> </span>And in this difference of opinion, I would
like to propose a more exact location where the Great Explorer first wished to
beach in what is now the Philippines.</span></span> </span></p><p></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: large; line-height: 107%; mso-ansi-language: EN-SG;">To begin
with, there are 6 best known primary sources for the Magellanic expedition: [1]
</span><span style="font-family: "Georgia",serif; font-size: large; line-height: 107%;">“<i>Relación
de un portugues, compañero de Odoarte Barbosa, que fué en la nao Victoria el
año de 1519</i>,” by an Anonymous Portuguese; [2] “<i>Navegación y viaje que
hizo Fernando de Magallanes desde Sevilla para el Maluco en el año de 1519</i>”
by a Genoese Pilot; [3] “<i>Libro que trata del descubrimiento y principio del
estrecho que se llama de Magallanes” </i><span style="mso-bidi-font-style: italic;">by</span>
Ginés de Mafra;<i> </i><span style="mso-bidi-font-style: italic;">[4] </span>“<i>A
viagem de Fernão de Magalhães por uma Presencial” </i><span style="mso-bidi-font-style: italic;">by</span> Martín Lopez de Ayamento; [5] “<i>Diario ó derrotero del
viaje de Magallanes desde el cabo de San Agustin en el Brasil hasta el regreso
a España de la nao Victoria” </i><span style="mso-bidi-font-style: italic;">by
Francisco Albo; and [6] </span>“<i>Primo viaggio intorno al mondo</i>” by
Antonio Pigafetta.<span style="mso-spacerun: yes;"> </span></span><span style="font-family: "Georgia",serif; font-size: large; line-height: 107%;"> </span></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Georgia",serif; font-size: large; line-height: 107%;">None of them, however, mentions Calicoan, and none
of them has any statement, unless distorted, from which one can deduce that
Magellan did make an attempt in that islet.<span style="mso-spacerun: yes;">
</span>Maximilianus Transylvanus, who wrote </span><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: large; line-height: 107%; mso-ansi-language: EN-SG;">“<i>Relacion escrita por Maximiliano Transilvano de
cómo y por quién y en qué tiempo fueron descubiertas y halladas las islas
Molucas, donde es el propio nascimiento de la especiería, las cuales caen en la
conquista y marcacion de la Corona Real de Espaňa. E divídese esta relacion en
viente parráfos principales</i>,” on the basis of the testimonies of Sebastian
del Cano and other survivors, does not give a iota of indication about the
Calicoan claim, either.</span></p><span style="font-size: large;">
</span><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: large; line-height: 107%; mso-ansi-language: EN-SG;">Some of
these documents, however, can help determine the location of his intended place
of landing. The basic information comes, first of all, from Antonio Pigafetta
in his “<i style="mso-bidi-font-style: normal;">Primo viaggio</i>.”<span style="mso-spacerun: yes;"> </span>In his Medieval Italian, Lombardo relates: “<i style="mso-bidi-font-style: normal;">Sabato a sedize de marso 1521 dessemo neLa
aurora soura vna tera alta logi trecento legue delle ysolle de li latroni laqªL
e ysola et se chiamma Zamal.</i>”<span style="mso-spacerun: yes;"> </span>Here’s
an English translation: “At dawn, on Saturday, March sixteen, 1521, we came
upon a high land at a distance of three hundred leguas from the land of Latroni—an
island named Zamal” (Robinson’s). Clearly, Pigafetta had in mind the big island
of Samar, not the islet of Calicoan.</span><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: large; line-height: 107%; mso-ansi-language: EN-SG;"> </span></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: large; line-height: 107%; mso-ansi-language: EN-SG;">But where
in Samar?<span style="mso-spacerun: yes;"> </span>In his “<i style="mso-bidi-font-style: normal;">Derrotero</i>,” Francisco Albo provides additional data: “</span><span style="font-size: large;"><i style="mso-bidi-font-style: normal;"><span style="font-family: "Georgia",serif; line-height: 107%;">Los 16 del dicho vimos tierra y fuimos a ella
al Noroeste, y vimos que salía la tierra al Norte, y había en ella muchos
bajíos y tomamos otro bordo del Sur, y fuimos a dar en otra isla pequeña y allí
surgimos, y esto fue el mismo día, y esta isla se llama Suluan, y la primera se
llama Yunagan. Aquí vimos unas canoas y fuimos a ellas, y ellas huyeron, y esta
isla está en 9º2/3 de la parte del Norte.</span></i><span style="font-family: "Georgia",serif; line-height: 107%;">”<span style="mso-spacerun: yes;"> </span>Here’s an English translation: “On the 16th
(March) we saw land, and went towards it to the N.W., and we saw that the land
trended north, and that there were many shoals near it, and we took another
tack to the south, and we fell in with another small island, and there we
anchored: and this was the same day, and this island is called Suluano [sic],
and the first one is named Yunuguan [sic]; and here we saw some canoes, and we
went to them, and they fled; and this island is in 9</span><span style="font-family: "Times New Roman",serif; line-height: 107%;">⅔</span><span style="font-family: "Georgia",serif; line-height: 107%; mso-bidi-font-family: Georgia;">°</span><span style="font-family: "Georgia",serif; line-height: 107%;">N. latitude</span><span lang="EN-SG" style="font-family: "Georgia",serif; line-height: 107%; mso-ansi-language: EN-SG;">” (Stanley’s). <span style="mso-spacerun: yes;"> </span></span></span></p><span style="font-size: large;">
</span><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: large; line-height: 107%; mso-ansi-language: EN-SG;">In Albo’s
account, Yunagan cannot be Calicoan, since it is clearly referred to as the
first island they saw; it could only be the big island of Samar.<span style="mso-spacerun: yes;"> </span>And all commentators of Albo and Pigafetta I
know of identify Yunagan with the Samar of Pigafetta.<span style="mso-spacerun: yes;"> </span>If Yunagan were Calicoan, how could Albo have
characterized the island as having so many shoals?<span style="mso-spacerun: yes;"> </span>Where is the high land in Calicoan that the
explorers saw at a distance? <span style="mso-spacerun: yes;"> </span>In sailing
south, neither Pigafetta nor Albo narrates that they attempted to beach several
times along the way until they reached Suluan island.<span style="mso-spacerun: yes;"> </span>Thus, to claim that Magellan ventured to land
in Calicoan would be no different from to claim that he did so in Matarinao,
Burac and Asgad in Salcedo or even in Dumpao beach, Sapao in Guiuan!</span><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: large; line-height: 107%; mso-ansi-language: EN-SG;"> </span></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: large; line-height: 107%; mso-ansi-language: EN-SG;">But, here
is an interesting bit of detail.<span style="mso-spacerun: yes;"> </span>Take
note that Suluan, according to Albo, is located at </span><span style="font-family: "Georgia",serif; font-size: large; line-height: 107%;">9</span><span style="font-family: "Times New Roman",serif; font-size: large; line-height: 107%;">⅔</span><span style="font-family: "Georgia",serif; font-size: large; line-height: 107%; mso-bidi-font-family: Georgia;">°</span><span style="font-family: "Georgia",serif; font-size: large; line-height: 107%;">N. latitude.<span style="mso-spacerun: yes;">
</span>When Magellan left Ladrones (Guam) on March 9, they sailed to the northwest
at 12° latitude, and on March 14, at 10</span><span style="font-family: "Times New Roman",serif; font-size: large; line-height: 107%;">⅔</span><span style="font-family: "Georgia",serif; font-size: large; line-height: 107%;">°
latitude.<span style="mso-spacerun: yes;"> </span>When they approached Samar,
however, the Genoese Pilot in “<i>Navegación y viaje que hizo Fernando de
Magallanes desde Sevilla para el Maluco en el año de 1519</i>” observed that <b style="mso-bidi-font-weight: normal;">they were at 11°N. latitude</b>.<span style="mso-spacerun: yes;"> </span></span></p><span style="font-size: large;">
</span><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Georgia",serif; font-size: large; line-height: 107%;">In Spanish cartography, where is Guiuan to be
found?<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>Neither the Pilot nor Albo gives an estimate
of the location of Guiuan, but Felix Huerta says in his <i>Estado geográfico,
typográfico, estadístico-histórico de la Santa Apostólica de S. Gregorio Magno,
etc.</i><span style="mso-bidi-font-style: italic;"> that Guiuan is located at
10°35 latitude.<span style="mso-spacerun: yes;"> </span>What about
Calicoan?<span style="mso-spacerun: yes;"> </span>It is probably situated at
10°28 latitude or thereabouts.<span style="mso-spacerun: yes;"> </span>If, in
the Middle Ages, 1 latitude is around 111 kilometers, one can easily estimate
that Calicoan island is really far removed from the 11°N latitude where
Magellan attempted to land.<span style="mso-spacerun: yes;"> </span><b style="mso-bidi-font-weight: normal;">In other words, Magellan did not attempt to
land in Calicoan islet; this is too far south</b>.</span></span><span style="font-family: "Georgia",serif; font-size: large; line-height: 107%; mso-bidi-font-style: italic;"> </span></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Georgia",serif; font-size: large; line-height: 107%; mso-bidi-font-style: italic;">This bring us to the
question: What place in Samar island is located at 11°N. latitude? According to
Huerta, it is <b style="mso-bidi-font-weight: normal;">Hernani</b>: “<i>[Hernani]
se halla situado á los 11°15” de latitud, en terreno llano, sobre el costa E.
de la isla</i>.” That is to say, Hernani is situated at 11°15” latitude, on a
flat terrain on the east coast of the island. In view of this, <b style="mso-bidi-font-weight: normal;">it would be more correct to say that
Magellan attempted to land in the vicinity of the old town of Hernani, because this town
was located at 11°15” latitude</b>.<span style="mso-spacerun: yes;"> </span>It
cannot be Lanang (Llorente), either, because this town lies at 11°32’40”
latitude; it is too far north.</span><span style="font-family: "Georgia",serif; font-size: large; line-height: 107%;"> </span></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Georgia",serif; font-size: large; line-height: 107%;">Which is why, in footnote 71, Chapter 1, of my
book, <i style="mso-bidi-font-style: normal;">Homonhon Island: The Correct Site
of the First Mass in the Philippines</i>, I made the following comment in
relation to the word “Zamal” in Pigafetta’s account: “[Zamal] refers to Samar
or, more precisely, Ibabao, and the explorers could have seen from a distance
the mountain peaks of Mt. Apoy, Mt. Mactaon and Mt. Bihag. In his log-book, <a name="_Hlk51266544">‘<i>Diario ó derrotero,</i>’ in Fernandez de Navarette, <i>Coleccion
de los viages y descubrimientos, </i>220,<i> </i></a>Francisco Albo calls the
island Yunagan that extended north and had many shallows.<span style="mso-spacerun: yes;"> </span>In this <i>derrotero</i>, it appears that,
having gone toward Ibabao to the northwest, Magellan tried to go ashore—this
information is not found in Pigafetta.<span style="mso-spacerun: yes;"> </span></span></p><span style="font-size: large;">
</span><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Georgia",serif; font-size: large; line-height: 107%;">“The exact place where the attempt had been made is
undoubtedly in the vicinity of Hernani (Nag-as), since the Genoese Pilot, in
his <i>Navegación y viaje que hizo Fernando de Magallanes desde de Sevilla para
el Maluco en el año de 1519</i>, in Medina, <i>Documentos Inéditos</i>, 2:404,
notes that on the day of March 16 when the venture was undertaken, the Armada
was at 11</span><span style="font-family: "Times New Roman",serif; font-size: large; line-height: 107%;">ᴼ</span><span style="font-family: "Georgia",serif; font-size: large; line-height: 107%;">N latitude.<span style="mso-spacerun: yes;">
</span>However, on account of the dangerous shoals that made landing
impossible, Magellan decided to navigate southward, obviously passing Sungi
point in Candulom island. Although the circumnavigators saw some boats from
this islet, they never encountered any natives because the latter fled.<span style="mso-spacerun: yes;"> </span>The Captain-General anchored off Suluan for
the night.”</span><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: large; line-height: 107%; mso-ansi-language: EN-SG;"> </span></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: large; line-height: 107%; mso-ansi-language: EN-SG;">May I end
this brief essay with a suggestion. If I were a resident or an official of the
municipality of Hernani, Eastern Samar, I would propose to the civil or
ecclesiastical authorities in the municipality to place a marker in the ruins
of the old Church of Hernani to commemorate the attempt of Ferdinand Magellan
to go ashore; the claim of Calicoan island cannot stand closer historical
scrutiny, whereas that of Hernani can.<span style="mso-spacerun: yes;">
</span>This way, Hernani can demonstrate that it is really a part of the 500<sup>th</sup>
international celebration of the Magellan-Elcano circumnavigation of the world.</span></p>
Lope C Robredillohttp://www.blogger.com/profile/00133081714992921454noreply@blogger.com3tag:blogger.com,1999:blog-4149911667778973331.post-41872784757557421862021-03-06T02:58:00.003-08:002021-03-14T19:33:57.598-07:00<div><p> <!--[if gte mso 9]><xml>
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</p>
<p align="center" class="MsoNormal" style="margin-bottom: 0cm; text-align: center;"><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;">GUIUAN’S
MUSEUM OF RELIGION AND CULTURE: </span></b></p>
<p align="center" class="MsoNormal" style="margin-bottom: 0cm; text-align: center;"><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;">AN
HISTORICAL VIEW</span></b></p>
<p align="center" class="MsoNormal" style="margin-bottom: 0cm; text-align: center;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"> </span></p>
<p align="center" class="MsoNormal" style="margin-bottom: 0cm; text-align: center;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;">by Msgr Lope C. Robredillo, SThD</span></p><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"> </span>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-OkerPSAkvUw/YENb3hU5dpI/AAAAAAAABGw/ojIPfjhuVegwXtjwM7jJKuGKexJrNitCQCLcBGAsYHQ/s2048/DSC07564.JPG" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1536" data-original-width="2048" src="https://1.bp.blogspot.com/-OkerPSAkvUw/YENb3hU5dpI/AAAAAAAABGw/ojIPfjhuVegwXtjwM7jJKuGKexJrNitCQCLcBGAsYHQ/s320/DSC07564.JPG" width="320" /></a></div><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"><br /></span></div><div style="text-align: justify;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;">At
last, the dream of a number of Guiuananons, especially those who love its
history and items of cultural importance, has become true—the town can now
boast of being the only one in Eastern Samar that has a museum.</span></div><p></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;">The museum, owned by the Roman Catholic Church, is
located behind the parish priest’s office at the ground floor of the rectory (<i style="mso-bidi-font-style: normal;">convento</i>) of the Immaculate Conception
parish. (To go to the museum, one has to get inside the parish priest’s
office.)<span style="mso-spacerun: yes;"> </span>Constructed from late 2014 to
early 2015 by Msgr Lope Robredillo, then Moderator of the Team Ministry
(2009-2015) of the Guiuan parish, it was formally opened on May 25, 2015 after
it was blessed by the Most Rev. Crispin B. Varquez, Bishop of Borongan.</span><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"> </span></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify;"><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;">Museums in Eastern Samar</span></b></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;">This is not to say, though, that one cannot find
any other museum in the whole province.<span style="mso-spacerun: yes;">
</span>For one thing, the Eastern Samar State University (ESSU) in Borongan
campus has a mini-museum, just like the Bishop’s Residence in Borongan City
that houses the <i style="mso-bidi-font-style: normal;">Ibabao Museum of History
and Culture</i>, founded in 2007 also by Msgr Robredillo.<span style="mso-spacerun: yes;"> </span>But the museum in Guiuan, known as <i style="mso-bidi-font-style: normal;">Our Lady of the Rosary Museum of Religion
and Culture</i>, is relatively a spacious one.</span><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"> </span></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;">For those who have not yet seen a museum, however,
the question that comes to mind is: What is a museum, in the first place?<span style="mso-spacerun: yes;"> </span>For the sake of convenience, the definition
by Webster’s is sufficient enough—it “is an institution devoted to the procurement,
care, study, and display of objects of lasting interest or value; also, a place
where objects are exhibited.”</span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;">In the Philippines, the finest and the best museum
is the University of Santo Tomas (UST) Museum of Arts and Sciences, which is probably
the oldest in existence.<span style="mso-spacerun: yes;"> </span>In my student
days, I loved to visit the Ayala Museum in Makati City, and bring friends
there.<span style="mso-spacerun: yes;"> </span>But the most well-known, because
it is easily visible to commuters, is the National Museum of the Philippines on
Taft Avenue, Ermita, Manila. In Samar island, it would not be complete to
speak of museums without the mention of the Samar Archeological Museum at
Christ the King College, Calbayog City, founded by the historian of Samar,
Father Cantius Kobak, OFM.</span><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"> </span></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;">But museums are of different kinds.<span style="mso-spacerun: yes;"> </span>Depending on the types of collection an
institution displays, it can be categorized as museum of history, science,
technology, archeology, aviation, anthropology, fine arts, applied arts,
ethnology, etc.<span style="mso-spacerun: yes;"> </span>A museum can even
exhibit a more specialized category.<span style="mso-spacerun: yes;"> </span>A
museum of history, for example, can be classified as museum of local history,
military history, folk history, modern history, etc.<span style="mso-spacerun: yes;"> </span></span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify;"><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;">The Holy Rosary Museum of
Religion and Culture</span></b><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"> </span></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;">The collection displayed at the Guiuan museum can be
determined from its name. <span style="mso-spacerun: yes;"> </span>It features
objects related to the Catholic faith and to the cultural life of the people of
Guiuan.<span style="mso-spacerun: yes;"> </span>Hence, the name Our Lady of the
Rosary Museum of Religion and Culture.<span style="mso-spacerun: yes;">
</span>It uses a title of the Blessed Virgin to recall that it was established
in honor of the patroness of the town.</span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;">A number of people have wrong impressions on these
institutions.<span style="mso-spacerun: yes;"> </span>Speaking of museums of
history and culture, for instance, many think that they are only for those who
cannot move on to the present and who like to dwell in the past.<span style="mso-spacerun: yes;"> </span>For others, they are a preoccupation of the
rich and the elite who have nothing else to do but glory in items that do not
have relevance to the daily needs of people, like food and work.<span style="mso-spacerun: yes;"> </span>No wonder, when one asks for support to put
up a museum, the usual question is—what is its relevance to the current
problems of the people?<span style="mso-spacerun: yes;"> </span>Why collect,
still less conserve, items that are usually discarded by many because they find
them useless?<span style="mso-spacerun: yes;"> </span>Why bother about old
things?<span style="mso-spacerun: yes;"> </span>Instead of constructing a
museum, why not spend the money on food for the hungry?</span><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"> </span></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;">With reference to Our Lady of the Rosary Museum of
Religion and Culture in Guiuan, the purpose of its founding can be gleaned from
the marker unveiled near its entrance: “<i style="mso-bidi-font-style: normal;">Our
Lady of the Rosary Museum of Religion and Culture, built under the direction of
Msgr Lope C Robredillo, Vicar General and Parish Priest, to care for, preserve
and display shared religious and cultural heritage of the Immaculate Conception
Parish of Guiuan, was blessed by the Most Rev Crispin B Varquez, DD, Bishop of
Borongan, on 25 May 2015</i>.”</span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;">According to this marker, the museum has three
functions: custody, preservation and display.<span style="mso-spacerun: yes;">
</span>In other words, the museum has collected objects of religion and culture
with the end of view of preserving and caring for them for the future,
preventing them from damage and deterioration, and exhibiting them for knowledge,
education and entertainment.</span><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"> </span></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;">This bring us to the question: what items are set
out in Our Lady of the Rosary Museum of Religion and Culture? </span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify;"><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;">Sources of Funds</span></b><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"> </span></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"><span style="mso-tab-count: 1;"> </span>Before answering that question, it is
important to know what made the dream to have it become a reality.<span style="mso-spacerun: yes;"> </span>Contrary to what is sometimes heard from a
few, the Museum was constructed mainly from donations, proceeds from the “gala”
of town and parish fiesta, and from funds of the parish.<span style="mso-spacerun: yes;"> </span></span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;">Some details may be in order.<span style="mso-spacerun: yes;"> </span>The biggest individual donors were
Congressman and Mrs Ben Evardone (P50,000) and Ms Susan Rallestan (25,000) in
2012.<span style="mso-spacerun: yes;"> </span>Our regular contributor, however,
was Mrs Francisca Beronio who donated P1,000 for a number of months.<span style="mso-spacerun: yes;"> </span>But the initial fund came from “gala” of
Vespers Dance in 2010 when the family of the late Generoso Juaban was the
hermano mayor (P94,850).<span style="mso-spacerun: yes;"> </span>The Museum also
got some cash from the “gala” of Oct 1, 2011 Vespers Dance (P14,600) and that
of Dec 8, 2011 (P6,380).<span style="mso-spacerun: yes;"> </span>That same year,
the Pastors and the Staff Workers of the<i style="mso-bidi-font-style: normal;">
Convento </i>held a caroling for a few nights before Christmas and reaped
P63,600.</span><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"> </span></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;">By March 13, 2013, the parish office had an
accumulated donations of P74,610.83<span style="mso-spacerun: yes;"> </span>from
many parishioners whose names were read at Sunday masses.<span style="mso-spacerun: yes;"> </span>Dollar donations from individuals in the US
amounting to $609, forwarded to the office by Mrs Praxedes Gonzales, and an
offering of $400 from Dr Fernando Naputo swelled the fund by P45,744.36.<span style="mso-spacerun: yes;"> </span>On June 28, 2014, a biggest accumulation of
donations from many donors whose names were likewise read at mass, plus
interest in the bank, amounted to P345,995.93.<span style="mso-spacerun: yes;">
</span>Other donations in the total amount of P17,100, given thru Emma
Terencio, were also intended for the Museum.</span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;">Another source of fund was the superavit from
Stational Masses.<span style="mso-spacerun: yes;"> </span>When Commissioner
Marcelino and Mrs Elda Libanan were the <i style="mso-bidi-font-style: normal;">hermano
mayor</i> in the town and parish fiesta of Oct 6, 2013, there was a superavit
of P48,500 that was earmarked for the project.<span style="mso-spacerun: yes;">
</span>So, too, with the superavit of P66,000 during the 2014 fiesta, although
there was no <i style="mso-bidi-font-style: normal;">hermano mayor</i>.<span style="mso-spacerun: yes;"> </span>Moreover, there was the fund from the old
cemetery that was deposited in the bank.<span style="mso-spacerun: yes;">
</span>As of Feb 18. 2015, the fund stood at P253,130.<span style="mso-spacerun: yes;"> </span>From this date until Apr 28, 2015, P19,000
was added to it.<span style="mso-spacerun: yes;"> </span>Further augmenting the
fund were the “limosan” boxes that yielded P75,343.12 on Dec 31, 1914 and
P14,049 on Mar 25, 2015.</span><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"> </span></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;">The total fund for the Museum ultimately reached
P1,213,903.71.<span style="mso-spacerun: yes;"> </span>However, as the detailed
financial report on its construction shows, the total expenditures, which
include materials and labor, added up to 1,351,704.14.<span style="mso-spacerun: yes;"> </span></span></p><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"> </span>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify;"><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;">Exhibits</span></b></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"><span style="mso-tab-count: 1;"> </span>In turning now to the exhibits
displayed at the Museum, there are basically two classes of materials that are
arranged: church-related paraphernalia and materials associated with the
Liberation period when American forces were stationed in Guiuan.</span><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"> </span></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"><span style="mso-tab-count: 1;"> </span>Of the church-related paraphernalia,
the majority of them are liturgical.<span style="mso-spacerun: yes;">
</span>Prominently shown as one enters the Museum are three monstrances encased
in glass, mounted on pedestals.<span style="mso-spacerun: yes;"> </span>Together
with the image of Elizabeth of Hungary placed in similar casement, they
constitute the centerpiece of the Museum, enclosed by parts of the old
communion rail that serves as their fence.<span style="mso-spacerun: yes;">
</span>Also belonging to the category of liturgical vessels are chalices, <i style="mso-bidi-font-style: normal;">incensario</i> and <i style="mso-bidi-font-style: normal;">naveta</i>, paten, and similar accessories.</span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"><span style="mso-tab-count: 1;"> </span>Among the most valuable, one might
also mention the center altar card in which are written some parts of the Mass,
that used to stand at the center of the altar and covered the tabernacle.<span style="mso-spacerun: yes;"> </span>It goes back to the Jesuit period of the
Church history in the Philippines.<span style="mso-spacerun: yes;"> </span>The <i style="mso-bidi-font-style: normal;">carroza,</i> whose original design dates
back to the Spanish time, is the only one in the entire province.</span><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"> </span></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"><span style="mso-tab-count: 1;"> </span>Counted among the old liturgical books
that one can see is the pre-Vatican II Latin Missal, that was used during the
time of Msgr Donato Guimbaolibot, who was tortured in connection with the Balangiga
Massacre.<span style="mso-spacerun: yes;"> </span>There is also a copy of the
first printed Order of Mass in Samarenyo, containing the first songs in the
native language, used after Vatican II.<span style="mso-spacerun: yes;">
</span>Displayed, too, are novenas that were printed during the pre-American
period.</span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"><span style="mso-tab-count: 1;"> </span>Speaking of books, the Museum boasts
of possessing the oldest parish Register of Death in the entire Diocese of
Borongan that can be traced back to the 1700s.<span style="mso-spacerun: yes;">
</span>It has also the oldest Books of Baptism, Marriage and Confirmation in
the parish.</span><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"> </span></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"><span style="mso-tab-count: 1;"> </span>One can also see a replica of a
pre-Vatican II altar.<span style="mso-spacerun: yes;"> </span>It was constructed
to show how the stainless <i style="mso-bidi-font-style: normal;">ramilletes</i>,
the only ones found in the whole diocese, were used.<span style="mso-spacerun: yes;"> </span>The altar itself dons some of the tiles that
used to cover the inside walls of the old church.<span style="mso-spacerun: yes;"> </span>Above the tabernacle of this altar is
installed the image of Our Lady of the Rosary, flanked by images of two angels
bearing torches.<span style="mso-spacerun: yes;"> </span>The other <i style="mso-bidi-font-style: normal;">remilletes</i> are displayed along with
candle holders in the middle of the second section of the Museum.</span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"><span style="mso-tab-count: 1;"> </span>Of the textiles, carefully arranged
are chasubles of various colors, stoles, chalice veils, humeral veils, among
others.<span style="mso-spacerun: yes;"> </span>Of the several pictures one can
see, there are photographs of the several parish priests since the time of Msgr
Guimbalibot, pictures of the church before and after Yolanda, and those taken
after the strong typhoon in 1897 when the old church was rendered roofless.</span><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"> </span></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"><span style="mso-tab-count: 1;"> </span>As for objects related to the presence
of the American forces in Guiuan in 1945, many of the collection pertain to
kitchen wares.<span style="mso-spacerun: yes;"> </span>Also on display is a
short history of the town of Guiuan, written by Msgr Robredillo, as a very
general introductory.<span style="mso-spacerun: yes;"> </span>But of the rare
natural objects that one can encounter in the Museum, most easily recognizable
are the giant clams that were found in the mountain of Sulangan.<span style="mso-spacerun: yes;"> </span>Of course, there are other objects that one
can see in the Museum, apart from those already referred to, but these are
probably enough to whet one’s appetite for cultural curiosity and study.</span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"><span style="mso-tab-count: 1;"> </span>In fine, the collection would not have
been enriched without the generosity of some people, like Mr Elmer Garado,
Father Manuel Lunario, the late Mrs Fe Dadul, Mr Fidel Delleva, Mrs Joan
Magalona, Mrs Elena Cablao, Mr and Mrs Teofilo Flores, Ms Teresita Lomero, Ms
Jennyrose Barlomento, Mrs Marciana Alde, Mrs Belen Abusman, Father Raymund
Tabon, OSJ, Father Joberto Picardal and the Moderator of the Team Ministry of
2015.</span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-size: 14pt; line-height: 107%;"> </span></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span style="font-size: 14pt; line-height: 107%;"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-6W4C8hBnOj8/YENcQOWFpqI/AAAAAAAABG4/Fq3xcdcOdukdzB5N3QFgYFxTaWFJ0jo-wCLcBGAsYHQ/s2048/DSC07563.JPG" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1536" data-original-width="2048" src="https://1.bp.blogspot.com/-6W4C8hBnOj8/YENcQOWFpqI/AAAAAAAABG4/Fq3xcdcOdukdzB5N3QFgYFxTaWFJ0jo-wCLcBGAsYHQ/s320/DSC07563.JPG" width="320" /></a></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-bEtW3ceJNcs/YENcXlNVAII/AAAAAAAABG8/b1ighDPjhhojo8px5asBptkBFZGjtZNWgCLcBGAsYHQ/s2048/DSC07560.JPG" style="margin-left: 1em; 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<![endif]-->Lope C Robredillohttp://www.blogger.com/profile/00133081714992921454noreply@blogger.com0tag:blogger.com,1999:blog-4149911667778973331.post-11237072367001565822020-10-06T05:49:00.007-07:002020-10-15T17:02:01.124-07:00<div><p> <!--[if gte mso 9]><xml>
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</p><p align="center" class="MsoNormal" style="margin-bottom: 0cm; text-align: center;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;">A HISTORY OF THE PARISH CHURCH OF ORAS</span></b></p>
<p align="center" class="MsoNormal" style="margin-bottom: 0cm; text-align: center;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"> </span></p>
<p align="center" class="MsoNormal" style="margin-bottom: 0cm; text-align: center;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;">by Msgr. Lope C.
Robredillo</span></p>
<p class="MsoNormal" style="margin-bottom: 0cm;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"> </span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-2Eu6EJ8vuBQ/X3xl4L3pR6I/AAAAAAAABBs/AfDbmT_OwicJ5ekyCPBiQ6kOGG98d5sVQCLcBGAsYHQ/s960/377087_254496954606837_686386604_n.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="720" data-original-width="960" src="https://1.bp.blogspot.com/-2Eu6EJ8vuBQ/X3xl4L3pR6I/AAAAAAAABBs/AfDbmT_OwicJ5ekyCPBiQ6kOGG98d5sVQCLcBGAsYHQ/s320/377087_254496954606837_686386604_n.jpg" width="320" /></a></div><br /></div><div style="text-align: justify;"><span style="font-size: large;"><span style="font-family: georgia;">Under a Spanish culture, the
transformation of a <i>pueblo</i> to a parish is a great prestige.<span style="mso-spacerun: yes;"> </span>No wonder, many <i>visitas</i> on Eastern Samar
aspired to become independent parishes.<span style="mso-spacerun: yes;">
</span>But for a <i>visita</i> to become one, the construction of a permanent church
was a legal and canonical requirement.<span style="mso-spacerun: yes;">
</span>Thus, when Father Manuel Lozano, a Franciscan, was parish priest of
Tubig (1847-1865), the Orasnons expressed their wish to him; he consequently
directed the people of the <i>visita</i> of Oras in the construction of a parish
church.<span style="mso-spacerun: yes;"> </span></span></span></div><p></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: large; line-height: 107%; mso-ansi-language: EN-SG;">It is not
clear when the project was started, although it is known that on March 28, 1863
when Mons. Romualdo Jimeno Ballesteros, Bishop of Cebu, wrote the government
authority in the Visayas regarding its establishment as an independent town and
parish, he said that the church, together with the rectory, was almost
finished.<span style="mso-spacerun: yes;"> </span>Oras became a parish on June
25, 1870 through a decree by the Bishop of Cebu, with Father Vicente Martinez
as first parish priest, although it became an independent <i>pueblo</i> on December
13, 1849.<span style="mso-spacerun: yes;"> </span></span><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: large; line-height: 107%; mso-ansi-language: EN-SG;"> </span>
</p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: large; line-height: 107%; mso-ansi-language: EN-SG;">Dedicated
to St Peter of Alcantara (<i>San Pedro de Alcantara</i>), whose feast falls on October
19, the parish church was made of cut coral stone and lime mortar masonry.<span style="mso-spacerun: yes;"> </span>Its size was 41’40 meters long, 13’20 meters
wide, and its walls were 6’60 meters high.<span style="mso-spacerun: yes;">
</span>It had the form of the cross, much like the old churches of Borongan,
Guiuan, Sulat and Tubig.<span style="mso-spacerun: yes;"> </span>It had three
altars, with the <i style="mso-bidi-font-style: normal;">altar mayor</i> at the
middle, and the two others were at the transept.<span style="mso-spacerun: yes;"> </span>In 1885, it still lacked sacristy and
ceiling.<span style="mso-spacerun: yes;"> </span>Its few windows were high and
small, since it served as refuge in case of Moro raids.<span style="mso-spacerun: yes;"> </span>The interior was, therefore, a bit dark, even
during daytime. <span style="mso-spacerun: yes;"> </span></span></p><span style="font-size: large;">
</span><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: large; line-height: 107%; mso-ansi-language: EN-SG;">Unfortunately,
sometime in 1905, a group of <i>Pulajanes</i> under Cenecio Lazarra, its leader in the north, entered the town, killing almost everyone they met, and put
to torch many houses, including the new church of stone. It was the biggest
conflagration in the history of the town.<span style="mso-spacerun: yes;">
</span>It fell upon Father Felix Minaya, pastor from 1898 to 1906, to restore
the burnt building.<span style="mso-spacerun: yes;"> </span>During the
restoration, it acquired new images for its 3 altars.<span style="mso-spacerun: yes;"> </span>Above the <i>altar mayor</i> was the image of St
Peter of Alcantara, with Juana Picardo as donor; the <i>altar minor</i> on the right
wing had the image of St Anthony of Padua while the <i>altar minor</i> on the left
wing had the image of St Francis of Assisi, donated by Juan Mengote.<span style="mso-spacerun: yes;"> </span></span><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: large; line-height: 107%; mso-ansi-language: EN-SG;"> </span>
</p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: large; line-height: 107%; mso-ansi-language: EN-SG;">When it
became fashionable to discard the Spanish architecture in many parishes to adopt
new ones, Oras was not spared. The plan to replace the church of stone with a
church of concrete was conceived when Father Bernardo Baxal was parish priest (1953-1963).<span style="mso-spacerun: yes;"> </span>The demolition started in 1962 and was
continued when Father Agripino Osal took over the parish.<span style="mso-spacerun: yes;"> </span>Designated to draw up the design of the new
church was Fernando Batica, and contributions for the project poured in through
family quotas and donations from parishioners.<span style="mso-spacerun: yes;">
</span>The posts, for instance, were sponsored by different families.<span style="mso-spacerun: yes;"> </span>The tiling of the center aisle was a gift
from Atty Simaco Sacmar. It did not take long for the church to finish; by
1971, when Father Osal finished his term as parish priest, there was no longer
any major improvements to be added.<span style="mso-spacerun: yes;"> </span></span></p><span style="font-size: large;">
</span><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: large; line-height: 107%; mso-ansi-language: EN-SG;">The
present church is 13.3 meters wide, 42 meters long and 8 meters high.<span style="mso-spacerun: yes;"> </span>In the 1981, Msgr Santos Paco, through Fernando
Batica, constructed a two-storey building beside the church, at the west end of
which rises a belfry that was blessed in 1985.<span style="mso-spacerun: yes;">
</span>He had the old bells displayed near the façade of the church.<span style="mso-spacerun: yes;"> </span>Having taken over the parish in 2001, Msgr
Crescente Japzon introduced many improvements, including the concreting of the
patio between the church and the rectory, installation of the main gate of iron
grills to the rectory, construction of plant boxes for bantolinao, repairs of
the sacristy and belfry, and redesigning of the grotto near the sacristy.<span style="mso-spacerun: yes;"> </span>A choir loft was added through the generosity
of Lydia Agudo.<span style="mso-spacerun: yes;"> </span>In 2012-2013, under the
administration of Father Romeo Solidon, the sanctuary was renovated, along with
the roof and ceiling as well as the back wall of the church, with the help of
Engr Ronald Norcio.<span style="mso-spacerun: yes;"> </span></span><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: large; line-height: 107%; mso-ansi-language: EN-SG;"> </span>
</p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: large; line-height: 107%; mso-ansi-language: EN-SG;">In 2017,
during the term of Father Dan Gañas, Reynaldo Lomuntad and Vivian Atrejenio donated
a new altar table, Anecita Sugalan and Jocelyn Hagad the ambo, and the family
of Charriville Noroña Nebrija the lectern for commentator.<span style="mso-spacerun: yes;"> </span>In the same year, adjacent to the gospel side of the sanctuary, the Team Ministry constructed a "House of Saints," actually a spacious room that houses the images of saints for public veneration, to the tune of about P350K. From 2019 to 2020, Father Gañas extended the
left side of the church by more than 4 meters at the cost of about P1.1M, and
he plans to do the same on the right side this year and the next.<span style="mso-spacerun: yes;"> </span>Considering, however, that the Oct 19 fiesta
is around the corner, he set up a structure, made of steel pipes and galvanized
iron, to extend the right side by 4½ meters in order to accommodate the ever
increasing number of churchgoers during fiestas.<span style="mso-spacerun: yes;"> </span>This last runs on a budget of about P200K.</span></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"> </span></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify; text-indent: 36pt;"><span lang="EN-SG" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-SG;"><br /></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-PpXMaWNI0Qg/X3xmpwcq_7I/AAAAAAAABB4/BnZZdJveg4Ewv3n1JuhbZE23l3gawodBQCLcBGAsYHQ/s1736/Oras%2BBaptism%2Bin%2Bthe%2BOld%2BChurch.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1736" data-original-width="1208" height="320" src="https://1.bp.blogspot.com/-PpXMaWNI0Qg/X3xmpwcq_7I/AAAAAAAABB4/BnZZdJveg4Ewv3n1JuhbZE23l3gawodBQCLcBGAsYHQ/s320/Oras%2BBaptism%2Bin%2Bthe%2BOld%2BChurch.jpg" /></a></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-Btebb2PYiCM/X3xmyDBKILI/AAAAAAAABCA/oolMHE2JFKU_fuJifdYEHTQb865nBiqVwCLcBGAsYHQ/s1508/Oras%2BPriests%2Band%2BSeminairians%2Bin%2BOras%2B1953.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1112" data-original-width="1508" src="https://1.bp.blogspot.com/-Btebb2PYiCM/X3xmyDBKILI/AAAAAAAABCA/oolMHE2JFKU_fuJifdYEHTQb865nBiqVwCLcBGAsYHQ/s320/Oras%2BPriests%2Band%2BSeminairians%2Bin%2BOras%2B1953.jpg" width="320" /></a></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-iiItayGM8yM/X3xm565oYSI/AAAAAAAABCI/-qOUrb2y7pMybWcV7659HAIDoY7hVhKFQCLcBGAsYHQ/s277/sanctuary.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="182" data-original-width="277" src="https://1.bp.blogspot.com/-iiItayGM8yM/X3xm565oYSI/AAAAAAAABCI/-qOUrb2y7pMybWcV7659HAIDoY7hVhKFQCLcBGAsYHQ/s0/sanctuary.jpg" /></a></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-_X2c0UYKRbI/X3xnCHWJYfI/AAAAAAAABCQ/gPXghYnZ8wcgor0BagjvlbYiDg56JTNBgCLcBGAsYHQ/s2048/DSCF0293.JPG" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1365" data-original-width="2048" src="https://1.bp.blogspot.com/-_X2c0UYKRbI/X3xnCHWJYfI/AAAAAAAABCQ/gPXghYnZ8wcgor0BagjvlbYiDg56JTNBgCLcBGAsYHQ/s320/DSCF0293.JPG" width="320" /></a></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-QVXhDdNgFi4/X3xnQjD026I/AAAAAAAABCY/ktmDB-fc0xoIGeTXi86KhINlbLrTYtFKQCLcBGAsYHQ/s1460/Oras%2BCWL%2Bwith%2BFr%2BOsal.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1040" data-original-width="1460" src="https://1.bp.blogspot.com/-QVXhDdNgFi4/X3xnQjD026I/AAAAAAAABCY/ktmDB-fc0xoIGeTXi86KhINlbLrTYtFKQCLcBGAsYHQ/s320/Oras%2BCWL%2Bwith%2BFr%2BOsal.jpg" width="320" /></a></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-cB3_SuNfg7U/X3xnXWtVGKI/AAAAAAAABCc/iix_hDiTUYQITmyhMgBFVRXGGYv8CP9gwCLcBGAsYHQ/s2048/DSCF0294.JPG" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1365" data-original-width="2048" src="https://1.bp.blogspot.com/-cB3_SuNfg7U/X3xnXWtVGKI/AAAAAAAABCc/iix_hDiTUYQITmyhMgBFVRXGGYv8CP9gwCLcBGAsYHQ/s320/DSCF0294.JPG" width="320" /></a></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-_v1QAq-ZeME/X3xniNqjc9I/AAAAAAAABCk/bQXsdKBe4UIp7J9mOG9LS18aMlXTA9vHACLcBGAsYHQ/s1520/Oras%2BFeast%2Bof%2BDel%2BRosario%2B1958%2Bwith%2BFr%2BBaxal.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1052" data-original-width="1520" src="https://1.bp.blogspot.com/-_v1QAq-ZeME/X3xniNqjc9I/AAAAAAAABCk/bQXsdKBe4UIp7J9mOG9LS18aMlXTA9vHACLcBGAsYHQ/s320/Oras%2BFeast%2Bof%2BDel%2BRosario%2B1958%2Bwith%2BFr%2BBaxal.jpg" width="320" /></a></div><br /> <p></p>
Lope C Robredillohttp://www.blogger.com/profile/00133081714992921454noreply@blogger.com0tag:blogger.com,1999:blog-4149911667778973331.post-9783465552779457132020-09-27T07:06:00.005-07:002020-10-06T13:33:51.151-07:00<div><p><!--[if gte mso 9]><xml>
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</p><p align="center" class="MsoNormal" style="margin-bottom: 0cm; text-align: center;"><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;">WHENCE
CAME THE NAME “BALANGIGA”?</span></b></p>
<p align="center" class="MsoNormal" style="margin-bottom: 0cm; text-align: center;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"> </span></p>
<p align="center" class="MsoNormal" style="margin-bottom: 0cm; text-align: center;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;">By Msgr Lope C. Robredillo</span></p>
<p class="MsoNormal" style="margin-bottom: 0cm;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"> </span></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-WB5hrXXpFA8/X3Cbht6tf9I/AAAAAAAABAw/tnYWOKIn02g2MbAk6R6QzCm06LMUWCOUwCLcBGAsYHQ/s960/99436257_3800445529972211_8596525962345054208_n.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="720" data-original-width="960" src="https://1.bp.blogspot.com/-WB5hrXXpFA8/X3Cbht6tf9I/AAAAAAAABAw/tnYWOKIn02g2MbAk6R6QzCm06LMUWCOUwCLcBGAsYHQ/s320/99436257_3800445529972211_8596525962345054208_n.jpg" width="320" /></a></div><br /></div><div style="text-align: justify;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;">One
of the frequently asked questions in local history is the origin of the</span><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"> </span><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;">town’s
name.<span style="mso-spacerun: yes;"> </span>In Eastern Samar, some towns have
an unbroken trad</span><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;">ition about their names, like Borongan, which came from the
word “<i style="mso-bidi-font-style: normal;">borong</i>,” meaning, fog.<span style="mso-spacerun: yes;"> </span>No one in Borongan disputes this; none of the
Boronganons is aware of any other etymology of the name of the place.<span style="mso-spacerun: yes;"> </span>But this is not the case of Balangiga.<span style="mso-spacerun: yes;"> </span>It seems that, until now, people have not
found a satisfactory explanation for the origin of its name.</span></div><p></p>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"><span style="mso-tab-count: 1;"> </span>To date, there are four explanations,
the first two of which I found in the Municipality of Balangiga Home Page in the internet.<span style="mso-spacerun: yes;"> </span>[1] The first one comes from a legend.<span style="mso-spacerun: yes;"> </span>According to the website, the legend is</span><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-US;"> <span lang="EN-US">“about a hallow jackfruit called <i>'Balanga' </i>floating in the nearby river. The fruit kept on coming back until
picked up by a fisherman who threw it with much anger upon seeing it without
the juicy stuff inside. The spot where the fruit landed came to be known as
<i>Balanga</i> and which through the years became what it is now: Balangiga."<span style="mso-spacerun: yes;"> </span>In historical studies, we call this
“aetiological legend,” a story is created to explain the origin of the name of
the place.</span></span></p><span lang="EN-US" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-US;"> </span>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify;"><span lang="EN-US" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN-US;"><span style="mso-tab-count: 1;"> </span>[2]
The second is quite complicated; it speaks of a theory that </span><span lang="EN" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN;">Balangiga is a combination of three monosyllabic words: <b><i style="mso-bidi-font-style: normal;">bala</i></b> from <i style="mso-bidi-font-style: normal;">balay</i> (house) in Ilocano and Samareño; <b><i style="mso-bidi-font-style: normal;">ngi</i></b>- from <i style="mso-bidi-font-style: normal;">ngi-ngi</i>
which means mouth; and <b><i style="mso-bidi-font-style: normal;">ga</i></b>, a
derivative from the Samareño word <i style="mso-bidi-font-style: normal;">duungan</i>
or port in English. Thus Bala-ngi-ga means <i>“house at the mouth of the port” </i>or
port town.<span style="mso-spacerun: yes;"> </span>Though the meaning is
beautiful, the derivation is so artificial that one doubts whether the
pre-Hispanic natives of Balangiga could have attained such a degree of
sophistication.<span style="mso-spacerun: yes;"> </span>The other problem is
that it cannot be linked to any record or artifact to support the
derivation.<span style="mso-spacerun: yes;"> </span>In fact, it does not have
any precedent in the Samareño tradition in the naming of towns and other places.<span style="mso-spacerun: yes;"> </span>One, though, is reminded of a practice among
Samareños especially in the 1990s to name their children from the combination
of the names of their parents, e.g., Tessthur, from Maritess and Arthur.</span></p><span lang="EN" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN;"> </span>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify;"><span lang="EN" style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%; mso-ansi-language: EN;"><span style="mso-tab-count: 1;"> </span>[3]
A third explanation, suggested before but lost to the present generation of Balangiganons, is
that the town was originally called Balanguigui, the name of the place of the founder
of Balangiga.<span style="mso-spacerun: yes;"> </span>According to the story, his
name was Manginginsilao, a Moro sultan from Mindanao, who, having been driven
by his brother after the death of their father, took refuge in this place,
together with his Christian captives.<span style="mso-spacerun: yes;"> </span>He
allegedly founded the town in 1665.<span style="mso-spacerun: yes;">
</span>While it is true that there is such an island in Mindanao known as
Balanguigui, which was home to Moro pirates, one cannot subscribe to it without
encountering a number of inconsistencies and historical problems.<span style="mso-spacerun: yes;">
</span>It is more likely that the one who created this explanation must have
read about this island in a book of history, because this was well known during
the Spanish time, and then associated it with the origins of Balangiga.<span style="mso-spacerun: yes;"> The story, in other words, is probably also an invention.<br /></span></span></p><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"> </span>
<p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"><span style="mso-tab-count: 1;"> </span>[4] The fourth one, the newest,
I found in a Spanish book; but its derivation is simple.<span style="mso-spacerun: yes;"> </span>The town of Balangiga was named after a tree
called Balangigan.<span style="mso-spacerun: yes;"> </span>Says Matheo Sanchez
in his book, <i style="mso-bidi-font-style: normal;">Vocabulario de la Lengua
Bisaya</i>, published in 1711: “<i style="mso-bidi-font-style: normal;">Balangigan:
Cierto arbol, y </i></span></p><div class="separator" style="clear: both; text-align: center;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"><i style="mso-bidi-font-style: normal;"><a href="https://1.bp.blogspot.com/-Jw0OOZPTHmQ/X3EQjLqifjI/AAAAAAAABBE/eThKpGPV4vgQK6WWncDzUuPDUB8V_7aBQCLcBGAsYHQ/s402/Balangiga%2BOrigin.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="279" data-original-width="402" src="https://1.bp.blogspot.com/-Jw0OOZPTHmQ/X3EQjLqifjI/AAAAAAAABBE/eThKpGPV4vgQK6WWncDzUuPDUB8V_7aBQCLcBGAsYHQ/s320/Balangiga%2BOrigin.jpg" width="320" /></a></i></span></div><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"> <i style="mso-bidi-font-style: normal;"><br /></i></span><p></p><p class="MsoNormal" style="margin-bottom: 0cm; text-align: justify;"><span style="font-family: "Georgia",serif; font-size: 16pt; line-height: 107%;"><i style="mso-bidi-font-style: normal;">deste arbol se de nomina el Pueblo llamado Balangigan</i>”
(p.51). <span style="mso-spacerun: yes;"> </span>The advantage of this explanation
is that there is no transformation or adaptation in the word; Spanish books and
reports in the 1700s called this town BALANGIGAN OR BALANGUIGAN.<span style="mso-spacerun: yes;"> </span>Moreover, it is consistent with the tradition
of pre-Hispanic natives of this island to name places after trees, e.g.,
Lauaan, Dao, Talisay, Burac, Malobago, Dapdap, etc.<span style="mso-spacerun: yes;"> </span>The derivation does not seem to have been
invented.</span></p>
<p> <br /></p>Lope C Robredillohttp://www.blogger.com/profile/00133081714992921454noreply@blogger.com2tag:blogger.com,1999:blog-4149911667778973331.post-18383040717430811922020-08-27T16:53:00.002-07:002020-08-27T17:23:00.089-07:00<br />
<div align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman" , serif; font-size: 16.0pt; line-height: 107%;">THE
HISTORICAL TRUTH BEHIND THE “PADUL-ONG” TRADITION OF BORONGAN</span></b></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<div align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: "times new roman" , serif; font-size: 16.0pt; line-height: 107%;">by
Msgr Lope C. Robredillo, SThD</span></i></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://1.bp.blogspot.com/-bYlPzuT5ATU/X0hHYHgIqFI/AAAAAAAAA_g/1c752NdQjXApcb-jU06VJoUq96Xw0X1TwCLcBGAsYHQ/s1600/padul-ong-012%255B1%255D.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="337" data-original-width="600" height="179" src="https://1.bp.blogspot.com/-bYlPzuT5ATU/X0hHYHgIqFI/AAAAAAAAA_g/1c752NdQjXApcb-jU06VJoUq96Xw0X1TwCLcBGAsYHQ/s320/padul-ong-012%255B1%255D.jpg" width="320" /></a></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 16.0pt; line-height: 107%;">What,
really, is the historical truth behind the “Padul-ong” tradition of
Borongan?<span style="mso-spacerun: yes;"> </span>Is there a modicum of truth to
it?<span style="mso-spacerun: yes;"> </span>What is its historical core?<span style="mso-spacerun: yes;"> </span>Though the present account on the “<i style="mso-bidi-font-style: normal;">Padul-ong</i>” is couched in some mythical
details, partly because its beginnings was for long shrouded in the mist of
history, and partly because of the religious experience of those who received
and transmitted the tradition, yet, my research in recent years on its
historical background demonstrates that the tradition is, after all,
essentially authentic.</span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 16.0pt; line-height: 107%;"><span style="mso-tab-count: 1;"> </span>It has to be recalled that prior to
1616, Borongan in its present location already had a church, doubtless of wood,
nipa and stone, periodically visited by Jesuit missionaries from Catubig and
later on from Palapag, Northern Samar.<span style="mso-spacerun: yes;">
</span>The town resulted from a consolidation of inhabitants in several small
clusters of houses in the nearby rivers and fields.<span style="mso-spacerun: yes;"> </span>One can be sure that the church was already
dedicated to “<i style="mso-bidi-font-style: normal;">Nuestra Señora de la
Natividad,”</i> and had an image of the patroness.</span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 16.0pt; line-height: 107%;"><span style="mso-tab-count: 1;"> </span>But with the increase of converts to
Christianity and the corresponding demand for a larger place of worship, the
Jesuits, after more than 75 years of missionary activities, started
constructing a more permanent building, this time a church of stone and
galvanized iron, sometime before 1700 (actually, writers do not agree on the
exact date).<span style="mso-spacerun: yes;"> </span>And, probably to match the
new church, a new statue of the patroness was ordered from either Spain or
Mexico.</span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 16.0pt; line-height: 107%;"><span style="mso-tab-count: 1;"> </span>On <b style="mso-bidi-font-weight: normal;">July 2, 1718</b>, the new image of “<i style="mso-bidi-font-style: normal;">Nuestra
Señora de la Natividad,</i>” arrived in Borongan, or, to be exact, at the
Borongan Bay, on board the galleon, piloted by Don Enrique Herman, named “<i style="mso-bidi-font-style: normal;">Nuestra Señora de Begoña</i>,” which left
Acapulco, Mexico on March 31. It was carried by Father Juan Jose Delgado,
himself a passenger of the galleon with other priests.<span style="mso-spacerun: yes;"> </span>Because the ship, what with its heavy cargoes
from Mexico, could not dock at the town without running aground, considering
the sandbars and reefs, it cast anchor on the bay, and the statue was loaded on
a small boat to reach the shore.<span style="mso-spacerun: yes;"> </span></span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: "times new roman" , serif; font-size: 16.0pt; line-height: 107%;">Given the Spaniards’ baroque cultural
upbringing and flair for ceremonies and pageantry, it is most likely that other
boats coming from Guintaguican and nearly fishing hamlets accompanied the
transport of the image of the Borongan Patroness.<span style="mso-spacerun: yes;"> </span>This was in all likelihood the first fluvial
procession at the Borongan Bay in honor of the <i style="mso-bidi-font-style: normal;">Patrona</i>.<span style="mso-spacerun: yes;"> </span>It is also not
impossible that the parish priest, presumably still Father Domingo Ynsausti,
and the parishioners welcomed the arrival of the statue with singing and
rejoicing!<span style="mso-spacerun: yes;"> </span>Though there is no record as
to the exact place where the transporters disembarked (Rawis? Borongan beach?
Sabang?), a procession from the landing area to the parish church was
undoubtedly held.</span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "times new roman" , serif; font-size: 16.0pt; line-height: 107%;"><span style="mso-tab-count: 1;"> </span>This statue of “<i style="mso-bidi-font-style: normal;">Nuestra Señora de la Natividad</i>” was a special one, because it was
believed to contain a first class relic; a strand of hair of the Blessed Mother
was kept in its locket.<span style="mso-spacerun: yes;"> </span>As the image was
prominently displayed and venerated in the church of Borongan, various forms of
miracles were attributed to our Lady’s intercession. As Father Delgado himself
narrated years later in his book, “<i style="mso-bidi-font-style: normal;">Historia
General Sacro-Profana, Politica y Natural de Las Islas del Poniente, Llamadas
Filipinas”</i> (1754), he ascribed to her mediation the protection of the
missionaries from such evils as Moro incursions and frequent typhoons. <span style="mso-spacerun: yes;"> </span>Stories of unusual experiences about her
emerged from among the natives.<span style="mso-spacerun: yes;"> </span>In one
account, it is said that the Virgin could be seen early in the morning walking
from Hamorawon spring to the church, probably after bath. Understandably
enough, it did not take long for the church of Borongan to become a place of
pilgrimage.<span style="mso-spacerun: yes;"> </span>People from all over the
island came and still come to the church of <i style="mso-bidi-font-style: normal;">Nuestra</i>
<i style="mso-bidi-font-style: normal;">Señora de Borongan</i> to seek her
intervention for various reasons.</span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-indent: 36.0pt;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: "times new roman" , serif; font-size: 16.0pt; line-height: 107%;">No wonder, Father Delgado, serving as
Superior of the <i style="mso-bidi-font-style: normal;">Residencia de Palapag</i>,
used to go on pilgrimage to Borongan.<span style="mso-spacerun: yes;"> </span>He
had great affection for the Patroness that, in the dedicatory portion of his
book mentioned above, he addressed her, “<i style="mso-bidi-font-style: normal;">Excelentísima
Señora y soberana Madre de Dios de Borongan.</i>”<span style="mso-spacerun: yes;"> </span>It was 54-year old Father Delgado himself, at
that time parish priest of Guiuan, who officiated the Sung Mass (<i style="mso-bidi-font-style: normal;">Misa Cantada</i>) when the new church of <i style="mso-bidi-font-style: normal;">Nuestra</i> <i style="mso-bidi-font-style: normal;">Señora de Borongan </i>was dedicated on <b style="mso-bidi-font-weight: normal;">September 8, 1751</b>.<span style="mso-spacerun: yes;"> </span>(This
year, 2020, is the 269<sup>th</sup> anniversary of its dedication.)<span style="mso-spacerun: yes;"> </span>He was so delighted to touch the hair of the
Virgin’s image with his own hands on the day of the blessing of the church.</span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-indent: 36.0pt;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: "times new roman" , serif; font-size: 16.0pt; line-height: 107%;">It is in that context that the “<i style="mso-bidi-font-style: normal;">Padul-ong</i>” tradition must be understood
and appreciated.<span style="mso-spacerun: yes;"> </span></span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: "times new roman" , serif; font-size: 16.0pt; line-height: 107%;">In view of all this, organizers and
celebrators of the “<i style="mso-bidi-font-style: normal;">Padul-ong</i>”
festival have no need to worry about the historical foundation of the event. It
is solidly grounded in history. But, as I have suggested on September 14, 2019
on my Facebook page, they would be more in keeping with the “<i style="mso-bidi-font-style: normal;">Padul-ong</i>” tradition and more indigenous
if the participants of the festival were to exclaim, <i style="mso-bidi-font-style: normal;">“Viva!</i> <i style="mso-bidi-font-style: normal;">Nuestra</i> <i style="mso-bidi-font-style: normal;">Señora de Borongan!” </i>(instead of “<i style="mso-bidi-font-style: normal;">Viva!</i> <i style="mso-bidi-font-style: normal;">Nuestra</i> <i style="mso-bidi-font-style: normal;">Señora de la
Natividad!”</i>)<i style="mso-bidi-font-style: normal;"> </i>during the parade
and the performance of the ritual.<span style="mso-spacerun: yes;"> </span>And,
of course, in faithfulness to the soul of the tradition, its spiritual dimension
should not be dispensed with.*</span></div>
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Name="Body Text 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Block Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Hyperlink"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="FollowedHyperlink"/>
<w:LsdException Locked="false" Priority="22" QFormat="true" Name="Strong"/>
<w:LsdException Locked="false" Priority="20" QFormat="true" Name="Emphasis"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Document Map"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Plain Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="E-mail Signature"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Top of Form"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Bottom of Form"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Normal (Web)"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Acronym"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Address"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Cite"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Code"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Definition"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Keyboard"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Preformatted"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Sample"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Typewriter"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Variable"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Normal Table"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="annotation subject"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="No List"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 6"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 7"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 8"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 6"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 7"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 8"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Contemporary"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Elegant"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Professional"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Subtle 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Subtle 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Balloon Text"/>
<w:LsdException Locked="false" Priority="39" Name="Table Grid"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Theme"/>
<w:LsdException Locked="false" SemiHidden="true" Name="Placeholder Text"/>
<w:LsdException Locked="false" Priority="1" QFormat="true" Name="No Spacing"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading"/>
<w:LsdException Locked="false" Priority="61" Name="Light List"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 1"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 1"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 1"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 1"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 1"/>
<w:LsdException Locked="false" SemiHidden="true" Name="Revision"/>
<w:LsdException Locked="false" Priority="34" QFormat="true"
Name="List Paragraph"/>
<w:LsdException Locked="false" Priority="29" QFormat="true" Name="Quote"/>
<w:LsdException Locked="false" Priority="30" QFormat="true"
Name="Intense Quote"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 1"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 1"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 1"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 1"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 1"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 1"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 1"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 2"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 2"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 2"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 2"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 2"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 2"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 2"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 2"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 2"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 2"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 2"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 2"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 3"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 3"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 3"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 3"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 3"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 3"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 3"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 3"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 3"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 3"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 3"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 3"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 3"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 4"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 4"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 4"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 4"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 4"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 4"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 4"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 4"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 4"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 4"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 4"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 4"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 4"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 4"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 5"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 5"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 5"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 5"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 5"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 5"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 5"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 5"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 5"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 5"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 5"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 5"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 5"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 5"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 6"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 6"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 6"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 6"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 6"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 6"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 6"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 6"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 6"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 6"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 6"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 6"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 6"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 6"/>
<w:LsdException Locked="false" Priority="19" QFormat="true"
Name="Subtle Emphasis"/>
<w:LsdException Locked="false" Priority="21" QFormat="true"
Name="Intense Emphasis"/>
<w:LsdException Locked="false" Priority="31" QFormat="true"
Name="Subtle Reference"/>
<w:LsdException Locked="false" Priority="32" QFormat="true"
Name="Intense Reference"/>
<w:LsdException Locked="false" Priority="33" QFormat="true" Name="Book Title"/>
<w:LsdException Locked="false" Priority="37" SemiHidden="true"
UnhideWhenUsed="true" Name="Bibliography"/>
<w:LsdException Locked="false" Priority="39" SemiHidden="true"
UnhideWhenUsed="true" QFormat="true" Name="TOC Heading"/>
<w:LsdException Locked="false" Priority="41" Name="Plain Table 1"/>
<w:LsdException Locked="false" Priority="42" Name="Plain Table 2"/>
<w:LsdException Locked="false" Priority="43" Name="Plain Table 3"/>
<w:LsdException Locked="false" Priority="44" Name="Plain Table 4"/>
<w:LsdException Locked="false" Priority="45" Name="Plain Table 5"/>
<w:LsdException Locked="false" Priority="40" Name="Grid Table Light"/>
<w:LsdException Locked="false" Priority="46" Name="Grid Table 1 Light"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark"/>
<w:LsdException Locked="false" Priority="51" Name="Grid Table 6 Colorful"/>
<w:LsdException Locked="false" Priority="52" Name="Grid Table 7 Colorful"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 1"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 1"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 1"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 1"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 1"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 2"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 2"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 2"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 2"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 3"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 3"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 3"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 3"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 4"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 4"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 4"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 4"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 5"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 5"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 5"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 5"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 5"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 6"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 6"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 6"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 6"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 6"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 6"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 6"/>
<w:LsdException Locked="false" Priority="46" Name="List Table 1 Light"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark"/>
<w:LsdException Locked="false" Priority="51" Name="List Table 6 Colorful"/>
<w:LsdException Locked="false" Priority="52" Name="List Table 7 Colorful"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 1"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 1"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3 Accent 1"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4 Accent 1"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark Accent 1"/>
<w:LsdException Locked="false" Priority="51"
Name="List Table 6 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="52"
Name="List Table 7 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 2"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 2"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3 Accent 2"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4 Accent 2"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark Accent 2"/>
<w:LsdException Locked="false" Priority="51"
Name="List Table 6 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="52"
Name="List Table 7 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 3"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 3"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3 Accent 3"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4 Accent 3"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark Accent 3"/>
<w:LsdException Locked="false" Priority="51"
Name="List Table 6 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="52"
Name="List Table 7 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 4"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 4"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3 Accent 4"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4 Accent 4"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark Accent 4"/>
<w:LsdException Locked="false" Priority="51"
Name="List Table 6 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="52"
Name="List Table 7 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 5"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 5"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3 Accent 5"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4 Accent 5"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark Accent 5"/>
<w:LsdException Locked="false" Priority="51"
Name="List Table 6 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="52"
Name="List Table 7 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 6"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 6"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3 Accent 6"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4 Accent 6"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark Accent 6"/>
<w:LsdException Locked="false" Priority="51"
Name="List Table 6 Colorful Accent 6"/>
<w:LsdException Locked="false" Priority="52"
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<![endif]-->Lope C Robredillohttp://www.blogger.com/profile/00133081714992921454noreply@blogger.com0tag:blogger.com,1999:blog-4149911667778973331.post-31521217433908731772020-08-12T14:12:00.001-07:002020-08-12T16:27:31.015-07:00<br />
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<span style="font-family: Georgia, "Times New Roman", serif;"><span style="font-size: x-large;"><b><span lang="EN-US">A HISTORY OF THE FIVE (5) PARISH
CHURCHES OF DOLORES</span></b></span></span></div>
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<span style="font-size: large;"><i><span lang="EN-US">By Msgr Lope C. Robredillo</span></i></span></div>
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<span lang="EN-US" style="font-size: 16.0pt;">Although the <i style="mso-bidi-font-style: normal;">pueblo</i>
of Dolores was founded (not on August 31, 1863 as has been wrongly celebrated
by the municipal government in 2019; I have a photocopy of the founding document
from an archives in Madrid, Spain, to prove this; but) by a Royal Decree on
April 5, 1864, its parochial status independent from Tubig (Taft), came into
being, for lack of Franciscan personnel, only on April 19, 1878 by authority of
Friar Benito Romero de Madredijos. Bishop of Cebu. <span style="mso-spacerun: yes;"> </span>Its present parochial church, constructed in
1960, is located in the <i style="mso-bidi-font-style: normal;">poblacion</i>,
but it has four predecessors. <span style="mso-spacerun: yes;"> </span>A
once-over at each of these may be in order.</span></div>
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<b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 16.0pt;">The
Original Stone Church in Bacod</span></b><span lang="EN-US" style="font-size: 16.0pt;">.<span style="mso-spacerun: yes;"> </span>It should be recalled that one</span></div>
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<a href="https://1.bp.blogspot.com/-7-PC2D20uuA/XzRXkSRP7yI/AAAAAAAAA8w/73rJgNGSJeUjvDlPgRg0qSeHlr0euVJWQCLcBGAsYHQ/s1600/117440438_611777689704786_1873942239067812884_n.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="373" data-original-width="280" height="320" src="https://1.bp.blogspot.com/-7-PC2D20uuA/XzRXkSRP7yI/AAAAAAAAA8w/73rJgNGSJeUjvDlPgRg0qSeHlr0euVJWQCLcBGAsYHQ/s320/117440438_611777689704786_1873942239067812884_n.jpg" width="240" /></a></div>
<span style="font-size: large;">of the ancient towns on Eastern Samar, contemporaneous with Borongan and Tubig,
was Bacod, which once stood on the northern bank of Dolores river, more than a
kilometer from its mouth.<span style="mso-spacerun: yes;"> </span>It was here
that the Jesuits from the mission center in Tinago (now part of Tarangnan,
Samar) and later on in Palapag used to visit in their evangelization work that
started in 1596. Through the efforts of these missionaries, the town was
founded and the people of Bacod were able to build a church and a <i style="mso-bidi-font-style: normal;">convento</i> of stone (<i style="mso-bidi-font-style: normal;">iglesia e convento de piedra</i>) in the 1600s.<span style="mso-spacerun: yes;"> </span>Though there is no surviving description of
it, it can be surmised that its design and actual size must have been similar
to the old church of either Tubig or Sulat, and it was obviously the oldest
stone church in Eastern Samar, much older than either that of Guiuan or that of
Borongan. </span><br />
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<span lang="EN-US" style="font-size: 16.0pt;">When the Sumoroy rebellion started in
Palapag in 1649, one of the towns that joined it was Bacod whose insurgents
burned both the stone church and the <i style="mso-bidi-font-style: normal;">convento</i>.<span style="mso-spacerun: yes;"> </span>After the rebellion, the town was suppressed
and put under interdict.<span style="mso-spacerun: yes;"> </span>No wonder, the
people of Dolores used to say that the <i style="mso-bidi-font-style: normal;">bungto</i>
was cursed (<i style="mso-bidi-font-style: normal;">gin-maldicion</i>), although,
in technical language, what they meant was probably that the town was placed
under interdict.<span style="mso-spacerun: yes;"> </span>In the minds of old
people, the curse was effective because, later on, the whole <i style="mso-bidi-font-style: normal;">bungto</i> (town) was eaten up by the river
through floods and had to be abandoned. <span style="mso-spacerun: yes;"> </span>Old folks likewise attribute the frequent
conflagration of the town to that curse. <span style="mso-spacerun: yes;"> </span>By 1800s, it was counted a <i style="mso-bidi-font-style: normal;">sitio</i> of Carolina to which many of its
inhabitants transferred. <span style="mso-spacerun: yes;"> </span>It had a <i style="mso-bidi-font-style: normal;">capilla</i> made of wood and nipa. Today,
the remains of these structures are now part of the Dolores river bed. <span style="mso-spacerun: yes;"> </span>That is why, if the inhabitants living along
Dolores river and Can-avid river had to attend religious celebrations, they had
to go to the parish church of Tubig.<span style="mso-spacerun: yes;"> </span></span></div>
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<b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 16.0pt;">The
Second Stone Church in Paric</span></b><span lang="EN-US" style="font-size: 16.0pt;">.<span style="mso-spacerun: yes;"> </span>When the Franciscans replaced the Jesuit
missionaries in 1768, they started developing a village this time not along the
Dolores river but along Can-avid river.<span style="mso-spacerun: yes;">
</span>The village was called </span></div>
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<span style="font-size: large;">Paric.<span style="mso-spacerun: yes;"> </span>The
barrio was located on the southern bank of Can-avid river, in what is now the <i style="mso-bidi-font-style: normal;">barrio</i> of Canteros.<span style="mso-spacerun: yes;"> </span>It had jurisdiction over the villages that
dotted both rivers. Eventually, it became large that documents of 1839, for
example, listed it among the pueblos of Samar with its own <i style="mso-bidi-font-style: normal;">gobernadorcillo</i>, even if it was not formally recognized as such. </span><br />
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<span lang="EN-US" style="font-size: 16.0pt;">After Father Manuel Valverde became the
parish priest of Tubig, he replaced the old <i style="mso-bidi-font-style: normal;">capilla</i>
of wood and nipa by building a church of stone masonry in 1831, initially at
his own expense.<span style="mso-spacerun: yes;"> </span>His efforts resulted in
the rise of a church of coral stone and lime with <i style="mso-bidi-font-style: normal;">nipa</i> roofing, measuring 30 ft high, 39 ft wide, and 120 ft long.<span style="mso-spacerun: yes;"> </span>The parish church was dedicated to St Joachim
the Patriarch.<span style="mso-spacerun: yes;"> </span>As of 1885, the wall of
the façade had a crack due to</span></div>
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<span style="font-size: large;">an earthquake.<span style="mso-spacerun: yes;">
</span>The first priest to have conducted regular service to this church was
Father Gil Martinez beginning 1871, although he seems to have been officially
appointed Pastor of both Tubig and Paric in 1875.<span style="mso-spacerun: yes;"> </span>After Paric was separated from Tubig in 1878
as an independent parish by Bishop de Madredijos of Cebu, its first parish
priest, Fr Jose del Olmo, continued making improvements on the church.</span><br />
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<b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 16.0pt;">The
Third Stone Church and the Wooden Church in Dolores</span></b><span lang="EN-US" style="font-size: 16.0pt;">. In 1886, on account of the danger that the town
might be swallowed up by the Ulot river because of the constant erosion of the
river bank, Father Vicente Carmona, parish priest, together with the town officials
that included Carlos </span></div>
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<span style="font-size: large;">Robredillo (<i style="mso-bidi-font-style: normal;">gobernadorcillo</i>,
1885-1887), Leoperto Planesniles (<i style="mso-bidi-font-style: normal;">teniente
primero</i>) and Martin Irasga (<i style="mso-bidi-font-style: normal;">teniente
segundo</i>), petitioned Emilio Terrero y Perinat, Governor-General (1885-1888),
to transfer the <i style="mso-bidi-font-style: normal;">poblacion</i> from Paric
to a <i style="mso-bidi-font-style: normal;">barrio</i> named Dolores, located
near the northern portion of the mouth of Dolores river.<span style="mso-spacerun: yes;"> </span>When the petition was approved, the ecclesial
and civil authorities transferred the <i style="mso-bidi-font-style: normal;">poblacion</i>
in 1887 (not in 1888, as sometimes asserted).<span style="mso-spacerun: yes;">
</span>One of the first projects of the parishioners was to replace the wood and
nipa chapel of Dolores with a stone church to match the change of its status
from <i style="mso-bidi-font-style: normal;">barrio</i> to <i style="mso-bidi-font-style: normal;">poblacion</i>. At that time, the entire land of the church also
included the area where the town plaza and municipal buildings now stand.<span style="mso-spacerun: yes;"> </span></span><br />
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<span lang="EN-US" style="font-size: 16.0pt;">From 1889 to 1893, Father Carmona,
according to Valentin Marin, “</span><span lang="EN" style="font-size: 16.0pt; mso-ansi-language: EN;">built a very special church in whose construction all the
modern advances compatible with the conditions in which most of the towns are
found have been used.</span><span lang="EN" style="font-family: "courier new"; font-size: 16.0pt;"> </span><span lang="EN" style="font-size: 16.0pt; mso-ansi-language: EN;">The church offers a very
pleasant appearance and its construction has made use of choice lumber, with
foundations up to a height of one and a half meters of masonry.”</span><span style="font-size: 16.0pt; mso-ansi-language: EN-PH;"><span style="mso-spacerun: yes;"> </span></span><span lang="EN-US" style="font-size: 16.0pt;">When Revolution broke out, Father Isidro Calonge left the parish.<span style="mso-spacerun: yes;"> </span>Though it became vacant, still, from time to
time, a priest would come to say mass in the church until 1903 when Father
Felix Minaya was appointed as parish administrator. <span style="mso-spacerun: yes;"> </span>Unfortunately, in 1905, a number of <i style="mso-bidi-font-style: normal;">Pulajanes</i>, headed by Cenecio Lazarra of
Oras, set the church on fire. <span style="mso-spacerun: yes;"> </span>The remains
of this burnt church still exist, just adjacent to</span></div>
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<span style="font-size: large;">the house of the Balicat
family, not far from the present rectory (<i style="mso-bidi-font-style: normal;">convento</i>).<span style="mso-spacerun: yes;"> </span>Later, the faithful, with the help of the
Franciscan parish priests, erected a church of light materials, with a bell
tower in the middle of the façade. Except for the arched aperture at the
belfry, the façade, entire of wood, had no windows. In early 50s, the church of
<span class="MsoIntenseEmphasis"><span style="color: black; font-style: normal;">wood</span></span> and galvanized iron was already
exhibiting wear and tear and, in the judgment of many, it could no longer
withstand strong typhoons that often visited upon the town.</span><br />
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<span lang="EN-US" style="font-size: 16.0pt;"><span style="mso-tab-count: 1;"> </span><b style="mso-bidi-font-weight: normal;">Fifth Church: The Present Concrete Church
in Dolores</b>. When he became the parish priest of Dolores in 1955, Father Francisco
Tizon, a diocesan parish priest from Catbalogan, Samar, broached the idea of
constructing a concrete church.<span style="mso-spacerun: yes;">
</span>Supported by the Parish Pastoral Council (PPC), he met with the members
on June 28, 1959 to plan out the project.<span style="mso-spacerun: yes;">
</span>A committee, called Dolores Church Construction Committee (DCCC), was
created to manage the implementation of the plan.<span style="mso-spacerun: yes;"> </span>The committee was</span></div>
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<span style="font-size: large;">composed of 42 members,
each representing an organization—civic or religious—in the parish.<span style="mso-spacerun: yes;"> </span>Chair was Mr Valentin Villacarillo, who was
the owner of the San Joaquin Lumber Mills.</span><br />
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<br /></div>
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<span lang="EN-US" style="font-size: 16.0pt;"><span style="mso-tab-count: 1;"> </span>From
among the models presented, the Committee chose the design that was estimated
to cost P120,000—a staggering amount at that time!<span style="mso-spacerun: yes;"> </span>The services of Architect Ester Su and Engr. Epimaco
Galero, both of Butuan City, were enlisted.<span style="mso-spacerun: yes;">
</span>The perspective of the church was prominently displayed for the
parishioners to see.<span style="mso-spacerun: yes;"> </span>(By the way, one
who has been to the Cathedral of Butuan City, or has seen its pictures on Facebook,
would not be surprised why the parish church of Dolores looks like a replicate
of that Cathedral.)<span style="mso-spacerun: yes;"> </span>To finance the
project, various efforts were made—pledges, donations, etc.<span style="mso-spacerun: yes;"> </span>When a modest sum was generated, the
groundbreaking and cornerstone laying were held on March 6, 1960.</span></div>
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<br /></div>
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<span lang="EN-US" style="font-size: 16.0pt;"><span style="mso-tab-count: 1;"> </span>Construction
started the following day.<span style="mso-spacerun: yes;"> </span>The technical
assistance of Mr Restituto Arago, master carpenter, was sought, while local
carpenters and ordinary laborers rendered their services free of charge.<span style="mso-spacerun: yes;"> </span>Those that could not give cash hauled gravel
and sand as their share.<span style="mso-spacerun: yes;"> </span>Families took
turns in serving lunch and snacks to the volunteer workers.<span style="mso-spacerun: yes;"> </span>Various civil and religious organizations
vied with one another for fund raising—through</span></div>
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<span style="font-size: large;">popularity contests, raffle
draws, solicitation of<i style="mso-bidi-font-style: normal;"> palay</i>, and
others.<span style="mso-spacerun: yes;"> </span>At the end of the first year,
the concrete walls around the whole structure were finished, and work on other
parts continued, with shifts of volunteer laborers working under the direction
of a few paid professional carpenters.</span><br />
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<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-US" style="font-size: 16.0pt;"><span style="mso-tab-count: 1;"> </span>During
the parish and town fiesta of August 16, 1965, the construction of the edifice
was almost through, except for the finishing touches and ornamentations.<span style="mso-spacerun: yes;"> </span>The main altar, donated by the Picardo
Family, though finished in 1965, was blessed by the Most Rev Godofredo Pedernal,
Bishop of Borongan, on March 13, 1973.<span style="mso-spacerun: yes;"> </span>This
altar table was originally located at the third and last level of the
sanctuary, standing where </span></div>
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<a href="https://1.bp.blogspot.com/-zwm-0YQ69nI/XzRZs4nxIQI/AAAAAAAAA9o/4t5NoMuzafsW_fD2Y1lfK8thtGkh_Ey3gCLcBGAsYHQ/s1600/Dol%2BGood%2BNeighbors%2BClub%2BChurch%2BConsstruction_0001.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="1056" data-original-width="1580" height="213" src="https://1.bp.blogspot.com/-zwm-0YQ69nI/XzRZs4nxIQI/AAAAAAAAA9o/4t5NoMuzafsW_fD2Y1lfK8thtGkh_Ey3gCLcBGAsYHQ/s320/Dol%2BGood%2BNeighbors%2BClub%2BChurch%2BConsstruction_0001.jpg" width="320" /></a></div>
<span style="font-size: large;">the Blessed Sacrament is now housed.<span style="mso-spacerun: yes;"> </span>But in keeping with the liturgical changes of
Vatican II, it was moved down by Father Tizon to the second level in 1969,
where it presently placed. The finishing touches—ceiling, glass for the upper
and lower windows, shutters for the front and side doors, marbling of the
center aisle—were completed in 1975. <span style="mso-spacerun: yes;"> </span>Father Tizon hired the services of Catbalogan
workers for the precast ornamentations, like the cornice and other ornate molding
designs, both inside and outside the building. <span style="mso-spacerun: yes;"> </span>During the incumbency of Father Conrado
Balagapo (1978-1981), the entire floor of the nave was covered with tiles
through the contributions of the parishioners.<span style="mso-spacerun: yes;">
</span>On the silver anniversary of its construction, the parish church was
blessed by the Most Rev Nestor Cariño, Bishop of Borongan, on August 16, 1985.<span style="mso-spacerun: yes;"> </span></span><br />
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<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-US" style="font-size: 16.0pt;"><span style="mso-tab-count: 1;"> </span>As it
looked in 1985, the original Church of St Joachim in Dolores</span></div>
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<a href="https://1.bp.blogspot.com/-SbH0TnpjG_8/XzRZ8gDNCDI/AAAAAAAAA90/ZF9lWOXER3Yih_FE0lyQALABymjcLonBwCLcBGAsYHQ/s1600/DoloresParish%2BChurch%2B1985.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="1064" data-original-width="1500" height="226" src="https://1.bp.blogspot.com/-SbH0TnpjG_8/XzRZ8gDNCDI/AAAAAAAAA90/ZF9lWOXER3Yih_FE0lyQALABymjcLonBwCLcBGAsYHQ/s320/DoloresParish%2BChurch%2B1985.jpg" width="320" /></a></div>
<span style="font-size: large;">was 56.5 ft. wide,
133.5 ft. long and 29.41 ft. high and had two levels, each side having 10
arched windows, while each side of the ground level had eight windows and two arched
doors, each of which separated by a pier.<span style="mso-spacerun: yes;">
</span>At the center of the second level of the façade is a classic circular
decorative, with decorative blocks below it, on the front wall, which is flanked
by two high flat buttresses that extend from the first to the second levels,
each bearing a semi-detached long cross.<span style="mso-spacerun: yes;">
</span>In front of the main door is a squarish projecting portico, with
moldings and cornices.<span style="mso-spacerun: yes;"> </span>The main part of
the façade is itself flanked by squarish structures, both having three parallel
long slender arched windows with fixed glasses.<span style="mso-spacerun: yes;">
</span>The one of the left was intended as a baptistery, the one on the right
as a sacristy.<span style="mso-spacerun: yes;"> </span>From the sacristy rises
the high squarish bell tower that has two parallel long windows of fixed
colored and smoked glasses.<span style="mso-spacerun: yes;"> </span>The belfry
has three stories, the top most having two open Romanesque windows on each of
the four sides.<span style="mso-spacerun: yes;"> </span>Like the pediment that
has a cross on top, the belfry likewise has a cross standing at the pinnacle.</span><br />
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<br /></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36.0pt;">
<span lang="EN-US" style="font-size: 16.0pt;">Under Father Anacleto Asebias, Jr.
(1985-1988), the entire structure, </span></div>
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<a href="https://1.bp.blogspot.com/-6EpDU27GRlA/XzRaH-LjPnI/AAAAAAAAA94/kXPkY9xOVq4o362bEVvhoSEFOzAsSws0ACLcBGAsYHQ/s1600/Dol%2BDelegates%2Bto%2Bthe%2BCursillos%2B1966.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="1173" data-original-width="1600" height="234" src="https://1.bp.blogspot.com/-6EpDU27GRlA/XzRaH-LjPnI/AAAAAAAAA94/kXPkY9xOVq4o362bEVvhoSEFOzAsSws0ACLcBGAsYHQ/s320/Dol%2BDelegates%2Bto%2Bthe%2BCursillos%2B1966.jpg" width="320" /></a></div>
<span style="font-size: large;">both inside and outside, was repainted. He
enclosed the now reduced land of the church with a fence of concrete and steel,
save the boundary with the houses on San Jose Street. <span style="mso-spacerun: yes;"> </span>He installed the image of St Joachim beneath
the classic circular decorative on the front wall. <span style="mso-spacerun: yes;"> </span>In 1993, a concrete image of St Joachim was
placed in front of the church, thanks to Congressman Wilmar Lucero who was the <i style="mso-bidi-font-style: normal;">hermano mayor</i> that year. <span style="mso-spacerun: yes;"> </span>In 1987, Father Asebias continued the
construction of the choir loft that was started by Father Tizon but
discontinued on account of new liturgical rules.<span style="mso-spacerun: yes;"> </span>He used as railings of the loft the communion
rail that was removed in keeping with the liturgical changes of the Vatican II.<span style="mso-spacerun: yes;"> </span></span><br />
<div class="MsoNormal" style="text-align: justify; text-indent: 36.0pt;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36.0pt;">
<span lang="EN-US" style="font-size: 16.0pt;">When Msgr Crescente Japzon became the pastor
(1996-2001), several</span></div>
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<a href="https://1.bp.blogspot.com/-3lMAX_9e6v8/XzRaSOxudyI/AAAAAAAAA-A/dCDYkjBlx0EueRS-glJ8lBM-ZDlYNj2JQCLcBGAsYHQ/s1600/1381329_409856825781072_1887866940_n.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="717" data-original-width="960" height="239" src="https://1.bp.blogspot.com/-3lMAX_9e6v8/XzRaSOxudyI/AAAAAAAAA-A/dCDYkjBlx0EueRS-glJ8lBM-ZDlYNj2JQCLcBGAsYHQ/s320/1381329_409856825781072_1887866940_n.jpg" width="320" /></a></div>
<span style="font-size: large;">improvement were made. A garage was put up adjacent to the
sacristy near the sanctuary. The ground that separates the church from the rectory,
and the stretch from the gate that leads to the rectory were concreted.<span style="mso-spacerun: yes;"> </span>The trees growing beside the church were
enclosed in concrete boxes, and concrete benches were made for churchgoers who
could not be accommodate inside the church especially on Sundays.<span style="mso-spacerun: yes;"> </span>A tennis court was constructed in 1998 on the
vacant lot opposite the Municipal Community Hospital through the assistance of
the family of Mr & Mrs Leovigildo Geli and Mr & Mrs Ceferino Coles. </span><br />
<div class="MsoNormal" style="text-align: justify; text-indent: 36.0pt;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36.0pt;">
<span lang="EN-US" style="font-size: 16.0pt;">Msgr Japzon restored the main altar of
marble to its place on the second level after it had been moved to the first
level by his predecessor to accommodate the liturgy of the
neo-catechumenate.<span style="mso-spacerun: yes;"> </span>He converted the 6 windows
on either side of the first level into doors with iron grills, through the
donation of certain families. <span style="mso-spacerun: yes;"> </span>A concrete
wall was raised behind the </span></div>
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<span style="font-size: large;">church, and the sacristy was improved.<span style="mso-spacerun: yes;"> </span>The choir loft also underwent a facelift, and
the stairs leading to the choir loft and the stairs of the belfry were made
concrete. <span style="mso-spacerun: yes;"> </span>A new set of images of the
Stations of the Cross replaced the old one, and mounted on the pillars of the
nave. On top of the cornice of both the sacristy and baptistery of the façade,
he placed balustrade railings. The room on the ground floor of the belfry,
which originally served as sacristy for Sunday Mass during the time of Father
Tizon, was expanded and converted into an air-conditioned adoration chapel in
2000 by Msgr Japzon. <span style="mso-spacerun: yes;"> </span>Most of these
projects came from sponsors of town fiestas and feasts of saints of devotion. <span style="mso-spacerun: yes;"> </span>In 2002, however, the adoration chapel was closed.
</span><br />
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<br /></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36.0pt;">
<span lang="EN-US" style="font-size: 16.0pt;">By 2007, it became obvious that the parish
church needed general repairs and repainting, since it was in state of
deterioration after 45 years.<span style="mso-spacerun: yes;"> </span>In fact,
the leaks made it necessary for some churchgoers to use umbrella to avoid
getting wet.<span style="mso-spacerun: yes;"> </span>Congressman & Mrs
Marcelino Libanan (neé Elda Ellado) came to the rescue.<span style="mso-spacerun: yes;"> </span>As <i style="mso-bidi-font-style: normal;">hermano
mayor</i> of the parish and town</span></div>
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<a href="https://1.bp.blogspot.com/-Kl5abKpS0rY/XzRasaZX2PI/AAAAAAAAA-Q/_ARXAee12dstKGe0UuXD3bavMEgEtp1awCLcBGAsYHQ/s1600/DSC03246.JPG" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="1200" data-original-width="1600" height="240" src="https://1.bp.blogspot.com/-Kl5abKpS0rY/XzRasaZX2PI/AAAAAAAAA-Q/_ARXAee12dstKGe0UuXD3bavMEgEtp1awCLcBGAsYHQ/s320/DSC03246.JPG" width="320" /></a></div>
<span style="font-size: large;">fiesta of 2008, in commemoration of their 25<sup>th</sup>
wedding anniversary, they replaced the entire roofing with new GI sheets,
repaired the ceiling, restored the cornice, some parts of which have fallen to
the floor and replaced the broken window glasses.<span style="mso-spacerun: yes;"> </span>They also made changes on the sanctuary by
putting a structure behind the chair of the celebrant that now serves as
pedestal for floral decoration, and by narrowing the space between the back
wall of the church and the concrete divider that encloses the wooden-chalice
housing the tabernacle and the images of St Joachim and those of Jesus and
Mary.<span style="mso-spacerun: yes;"> </span>Finally, they had the entire
exterior and interior of the church painted.<span style="mso-spacerun: yes;">
</span>The Congressman and wife spent P2 million for the entire project,
largely of restoration.</span><br />
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<br /></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36.0pt;">
<span lang="EN-US" style="font-size: 16.0pt;">Seven years after the major repairs done by
the Libanans, Father Philip Campomanes (2015-to date) had the exterior
repainted and, in 2017, its interior.<span style="mso-spacerun: yes;"> </span>At
the sanctuary, new moldings were placed on the pedestals </span></div>
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<span style="font-size: large;">where the image of St
Joachim and the Sacred Heart and Immaculate Heart were mounted.<span style="mso-spacerun: yes;"> </span>The pedestals of the side altars that flanked
the main altar were also provided with moldings in 2015. He installed a new
wiring system to the entire building, purchased a new sound system, including
new </span><br />
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<a href="https://1.bp.blogspot.com/-CMCgp7Xyb_I/XzRbI8OzwlI/AAAAAAAAA-g/tpxP404SQEAVXgxUniLfKPuKshhsAwEcwCLcBGAsYHQ/s1600/Simbang%2BGabi%252C%2BDolores%2BDec%2B23%252C%2B2010%252C%2BHelen%2BBenitez.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="320" data-original-width="480" height="213" src="https://1.bp.blogspot.com/-CMCgp7Xyb_I/XzRbI8OzwlI/AAAAAAAAA-g/tpxP404SQEAVXgxUniLfKPuKshhsAwEcwCLcBGAsYHQ/s320/Simbang%2BGabi%252C%2BDolores%2BDec%2B23%252C%2B2010%252C%2BHelen%2BBenitez.jpg" width="320" /></a></div>
<span style="font-size: large;">speakers and mixer.<span style="mso-spacerun: yes;"> </span>Also in 2017,
heavy industrial fans were set up to replace the old ones.<span style="mso-spacerun: yes;"> </span>The pews were repaired and re-varnished in
2018, financed by the <i style="mso-bidi-font-style: normal;">hermano mayor</i>
of the Santo Niño, and once again in 2019. The DOMARA, an organization of
Doloresnons in Metro Manila, donated 6 chandeliers. The <i style="mso-bidi-font-style: normal;">hermano mayor</i> of <i style="mso-bidi-font-style: normal;">de Belen</i>
of 2019 purchased a new amplifier. In the same year, through the contribution
of the parishioners, a new fence of concrete and steel to enclose the rectory was
constructed to replace the one old one done under Father Asebias, but this
time, a steel gate that leads to the rectory has been provided for security reasons.<span style="mso-spacerun: yes;"> </span>In 2020, a new cabinet was added in the
sacristy.</span><br />
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mso-tstyle-colband-size:0;
mso-style-noshow:yes;
mso-style-priority:99;
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<![endif]-->Lope C Robredillohttp://www.blogger.com/profile/00133081714992921454noreply@blogger.com0tag:blogger.com,1999:blog-4149911667778973331.post-7766678907564049722020-07-01T02:23:00.001-07:002020-08-02T21:05:32.425-07:00<br />
<div align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "georgia" , serif; font-size: 16.0pt; line-height: 107%;">A HISTORY
OF THE LLORENTE PARISH CHURCH</span></b></div>
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<br /></div>
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<i><span style="font-family: "georgia" , serif; font-size: 16.0pt; line-height: 107%;">By Msgr Lope C. Robredillo</span></i></div>
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<br /></div>
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<span style="font-family: "georgia" , serif; font-size: 16.0pt; line-height: 107%;"><span style="mso-spacerun: yes;"> </span></span></div>
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<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://1.bp.blogspot.com/-jqi0-XwKolM/XvxUBzxZ4PI/AAAAAAAAA58/RjIEv7VUZ74Q_21kfZn1TRzXA-cCU84HwCLcBGAsYHQ/s1600/16700621_128691624317178_7525047972339290418_o.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="624" data-original-width="960" height="208" src="https://1.bp.blogspot.com/-jqi0-XwKolM/XvxUBzxZ4PI/AAAAAAAAA58/RjIEv7VUZ74Q_21kfZn1TRzXA-cCU84HwCLcBGAsYHQ/s320/16700621_128691624317178_7525047972339290418_o.jpg" width="320" /></a></div>
<a href="https://1.bp.blogspot.com/-Zt9GNqqMrLU/Xvyd8rWod-I/AAAAAAAAA7E/x0YsPHwdQs4izt8ddPs3hKXrHg8-zI0vwCLcBGAsYHQ/s1600/Llorente%2BParish%2BChurch%2B1985.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="1038" data-original-width="1600" height="207" src="https://1.bp.blogspot.com/-Zt9GNqqMrLU/Xvyd8rWod-I/AAAAAAAAA7E/x0YsPHwdQs4izt8ddPs3hKXrHg8-zI0vwCLcBGAsYHQ/s320/Llorente%2BParish%2BChurch%2B1985.jpg" style="cursor: move;" width="320" /></a><span style="font-size: large;"> </span><span style="font-family: inherit;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-size: large;"> <span style="font-size: small;"><span style="font-size: large;">When Lanang (now Llorente) became a <i style="mso-bidi-font-style: normal;">visita</i> (barrio) of Borongan in 1783, its
chapel, dedicated to St Anthony of Padua, was still of wood and nipa.<span style="mso-spacerun: yes;"> </span>But eager to meet the requirements for its
elevation to a <i style="mso-bidi-font-style: normal;">pueblo</i> (municipality),
the people themselves started building a coral stone church.<span style="mso-spacerun: yes;"> </span>Lanang became a parish independent from Guiuan on May 14, 1851. In 1853, Father Jose de Lillio, the first
parish priest, continued the undertaking, and by 1863, through the efforts of Father
Isidro Gomez Aquino and Father Geronimo Asenjo, the church could brag of its
quite impressive size of 107 ft long and 43 ft wide, with buttresses.<span style="mso-spacerun: yes;"> </span>When Father Eusebio Iba<span style="line-height: 107%;">ñ</span><span style="line-height: 107%;">ez took over in 1877, he added 6 ft more to
its original height, though the entire project was not yet through in 1885 when
Father Angel Pulido was the pastor.<span style="mso-spacerun: yes;"> </span></span></span></span></span></span></span></div>
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<span style="font-family: inherit;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-size: large;"><br /></span></span></span></div>
<div class="MsoNormal" style="margin-bottom: 0cm; text-align: justify;">
<span style="font-family: inherit;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-size: large; line-height: 107%;"><span style="mso-spacerun: yes;"> </span>In 1889, a tropical cyclone greatly
damaged the church, but efforts were made to put up the roof, doors and windows.<span style="mso-spacerun: yes;"> </span>Father Felipe Vasquez finished the construction
before he left the parish in 1898 on account of the Revolution.<span style="mso-spacerun: yes;"> </span>Unfortunately, however, the</span></span></span></div>
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<span style="font-family: inherit;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-size: large;"><a href="https://1.bp.blogspot.com/-G23RPz-a65o/XvxUWVLTjDI/AAAAAAAAA6E/fzubzdyKgDILnSsyqTQDeBNuBcTLEbrqQCLcBGAsYHQ/s1600/DSCF0331.JPG" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="1067" data-original-width="1600" height="213" src="https://1.bp.blogspot.com/-G23RPz-a65o/XvxUWVLTjDI/AAAAAAAAA6E/fzubzdyKgDILnSsyqTQDeBNuBcTLEbrqQCLcBGAsYHQ/s320/DSCF0331.JPG" width="320" /></a></span></span></span></div>
<div style="text-align: justify;">
<span style="font-family: inherit;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-size: large;">beautiful edifice
was totally burnt in 1901 by Filipino revolutionaries under Gen Vicente Lukban
who ordered to set on fire all the churches to prevent the inhabitants of the
town from fraternizing with the western invaders and deny the enemy the support
of the townsfolk.<span style="mso-spacerun: yes;"> </span>During the American
period when peace was restored in 1907, rebuilding started and continued just
before the war; the original beauty of the old church, however, was never
restored.<span style="mso-spacerun: yes;"> </span>In the 1950s, the buttresses
were lopped off and the walls were overlaid with cement.<span style="mso-spacerun: yes;"> </span></span></span></span></div>
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<span style="font-family: inherit;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-size: large;"><br /></span></span></span></div>
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<span style="font-family: inherit;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-size: large; line-height: 107%;"><span style="mso-spacerun: yes;"> </span><span style="font-size: x-small;">Though the rehabilitated building was
of plastered corals, its <i>retablo</i> was of wood.<span style="mso-spacerun: yes;"> </span>Nevertheless, from funds collected through
popularity contest, Father Jose Lentejas set up a concrete <i>retablo</i> to replace
the old one in 1959.<span style="mso-spacerun: yes;"> </span>It was also in the
same year that the grotto in honor of Our Lady of Lourdes was raised.<span style="mso-spacerun: yes;"> </span>In 1961, </span></span></span></span></div>
<div class="separator" style="clear: both; text-align: justify;">
<span style="font-family: inherit; font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-size: xx-small;"><a href="https://1.bp.blogspot.com/-RiZy2auqtcs/XvxUtz-OZdI/AAAAAAAAA6M/wvi6mCrSlcE_5yKTBjbU8hKvK4aW_0YpwCLcBGAsYHQ/s1600/Llorente%2B1959%2BCWL%2BParishUnit%2BPoses%2Bwith%2BFr%2BLentejas.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="1153" data-original-width="1600" height="230" src="https://1.bp.blogspot.com/-RiZy2auqtcs/XvxUtz-OZdI/AAAAAAAAA6M/wvi6mCrSlcE_5yKTBjbU8hKvK4aW_0YpwCLcBGAsYHQ/s320/Llorente%2B1959%2BCWL%2BParishUnit%2BPoses%2Bwith%2BFr%2BLentejas.jpg" width="320" /></a></span></span></span></div>
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<span style="font-family: inherit; font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-size: small;"><span style="font-size: x-small;">Father (later Bishop) Angel Hobayan</span><span style="font-size: x-small;">
</span>erected a tripod belfry on the gospel side of the church, a project undertaken
by the CWL Parish Unit.<span style="mso-spacerun: yes;"> After typhoon Undang (Agnes) struck the church in 1984, Pablo Bandilla supplied Msgr Magdaleno Latoja the needed GI sheets to repair the roof. </span>It might be of
interest to recall that the wall behind the altar donned an indigenous look
when, in 1985, Msgr Latoja eclipsed the <i>retablo</i> with a background
dominated by bananas and coconuts, made of concrete, the tabernacle itself lodged
on top of a palm tree, to showcase the main products of the town. <span style="mso-spacerun: yes;"> </span>The surface of the altar table rested on
varnished mangrove roots.<span style="mso-spacerun: yes;"> </span>He also
installed stained glasses on the two windows of the wall behind the altar.<span style="mso-spacerun: yes;"> </span></span></span></span></div>
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<span style="font-family: inherit; font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-size: small;"><br /></span></span></span></div>
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<span style="font-family: inherit; font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-size: small;"><a href="https://1.bp.blogspot.com/-7xE2imVaiqQ/XvxVkpvnwYI/AAAAAAAAA6c/IwdjN9Ah8R4bjfZHzw7QszcShVa-ocCeQCLcBGAsYHQ/s1600/1954%252C%2BSto%2BRosario%2BReginas.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="832" data-original-width="1264" height="210" src="https://1.bp.blogspot.com/-7xE2imVaiqQ/XvxVkpvnwYI/AAAAAAAAA6c/IwdjN9Ah8R4bjfZHzw7QszcShVa-ocCeQCLcBGAsYHQ/s320/1954%252C%2BSto%2BRosario%2BReginas.jpg" width="320" /></a><span style="line-height: 107%;"><span style="mso-spacerun: yes;"> <span style="font-size: medium;"> <span style="font-size: xx-small;"> </span></span></span><span style="font-size: medium;">The year 1990 saw the re-emergence of
the concrete <i>retablo</i> when Father Lesme Afable carted off Msgr Latoja’s native embellish-ments.<span style="mso-spacerun: yes;"> </span>But another typhoon damaged the church in
2004.<span style="mso-spacerun: yes;"> </span>The following year, Father Joberto
Picardal directed the replacement of the roof and the installation of the ceiling.<span style="mso-spacerun: yes;"> </span>In 2005, on the epistle side of the façade, through
the monetary contributions of his parishioners, he constructed a semi-baroque
belfry, designed by Lutgardo Bano.<span style="mso-spacerun: yes;"> </span>Two stained glasses were fixed on the windows, hewn from the facade. Awning windows of wood and glass, were set in place on both sides of the church. A new wooden altar table, gifted by Josefa Yape, replaced the old one. </span></span></span></span></span><span style="font-family: inherit; font-size: large;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-size: small;"><span style="line-height: 107%;"><span style="font-size: medium;"><span style="font-family: inherit;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-size: medium;"><span style="line-height: 107%;"><span style="font-size: x-small;">In the <i>reredos</i>, Father Picardal enshrined a new tabernacle that was purchased by Myrna Berend. </span></span></span></span></span>A canopy was added over the main entrance. The
Lanangnons in Italy purchased a bell that now hangs with the others on the bell
tower.<span style="mso-spacerun: yes;"> </span>Standing near the campanile is an
Adoration Chapel, entirely donated by Mrs Teofista Alde-Anos, and blessed in 2004.</span><span style="font-size: medium;">
<span style="mso-spacerun: yes;"> </span></span></span></span></span></span></div>
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<span style="font-size: large;"><span style="font-family: inherit;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-size: small;"><br /></span></span></span></span></div>
<div style="text-align: justify;">
<span style="font-family: inherit;"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-size: large;"><a href="https://1.bp.blogspot.com/-Ek7Hmu_Ocu0/XvxV6HPC9eI/AAAAAAAAA6o/1stK9Rm9QF0X_zIzI_ASrVHUeL23EtMCgCLcBGAsYHQ/s1600/1950%2B%252C%2BPose%2Binfront%2Bof%2Bthe%2B%2Bconvento.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="672" data-original-width="1088" height="197" src="https://1.bp.blogspot.com/-Ek7Hmu_Ocu0/XvxV6HPC9eI/AAAAAAAAA6o/1stK9Rm9QF0X_zIzI_ASrVHUeL23EtMCgCLcBGAsYHQ/s320/1950%2B%252C%2BPose%2Binfront%2Bof%2Bthe%2B%2Bconvento.jpg" width="320" /></a><span style="line-height: 107%;"><span style="mso-spacerun: yes;"> <span style="font-size: xx-small;"> <span style="font-size: small;"> </span></span></span><span style="font-size: small;"> <span style="font-size: large;">In 2012, new tiles were installed in the sanctuary, with Mr & Mrs Juan Bagon, Sr as sponsors. In 2015, through the generosity of
Myrna Berend, Asuncion Cayode, Zita Acas and family,</span></span></span><span style="line-height: 107%;"><span style="font-size: x-small;"> the two
windows</span> behind the altar were transformed into niches to encase the images of
St Anthony and Our Lady of the Rosary, the latter also a gift to the church by these <i>hermanas</i>.<span style="mso-spacerun: yes;"> Under Father Marlon Gacho's lead, the old pews were withdrawn to set the new ones, all of hard wood, on the entire nave. New doors and windows were put in place in 2014 through the contribution of the parishioners. </span>A legacy of Father Gacho's, the “<i style="mso-bidi-font-style: normal;">Domus Sanctorum</i>” that houses images of
devotion was opened to devotees in 2015. These three projects were made possible by the contribution of parishioners.</span></span></span></span></div>
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Name="List Continue 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Message Header"/>
<w:LsdException Locked="false" Priority="11" QFormat="true" Name="Subtitle"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Salutation"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Date"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text First Indent"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text First Indent 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Note Heading"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Block Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Hyperlink"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="FollowedHyperlink"/>
<w:LsdException Locked="false" Priority="22" QFormat="true" Name="Strong"/>
<w:LsdException Locked="false" Priority="20" QFormat="true" Name="Emphasis"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Document Map"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Plain Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="E-mail Signature"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Top of Form"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Bottom of Form"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Normal (Web)"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Acronym"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Address"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Cite"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Code"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Definition"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Keyboard"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Preformatted"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Sample"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Typewriter"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Variable"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Normal Table"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="annotation subject"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="No List"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 6"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 7"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 8"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 6"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 7"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 8"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Contemporary"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Elegant"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Professional"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Subtle 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Subtle 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Balloon Text"/>
<w:LsdException Locked="false" Priority="39" Name="Table Grid"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Theme"/>
<w:LsdException Locked="false" SemiHidden="true" Name="Placeholder Text"/>
<w:LsdException Locked="false" Priority="1" QFormat="true" Name="No Spacing"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading"/>
<w:LsdException Locked="false" Priority="61" Name="Light List"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 1"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 1"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 1"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 1"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 1"/>
<w:LsdException Locked="false" SemiHidden="true" Name="Revision"/>
<w:LsdException Locked="false" Priority="34" QFormat="true"
Name="List Paragraph"/>
<w:LsdException Locked="false" Priority="29" QFormat="true" Name="Quote"/>
<w:LsdException Locked="false" Priority="30" QFormat="true"
Name="Intense Quote"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 1"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 1"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 1"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 1"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 1"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 1"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 1"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 2"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 2"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 2"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 2"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 2"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 2"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 2"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 2"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 2"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 2"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 2"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 2"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 3"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 3"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 3"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 3"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 3"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 3"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 3"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 3"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 3"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 3"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 3"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 3"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 3"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 4"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 4"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 4"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 4"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 4"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 4"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 4"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 4"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 4"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 4"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 4"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 4"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 4"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 4"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 5"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 5"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 5"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 5"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 5"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 5"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 5"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 5"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 5"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 5"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 5"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 5"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 5"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 5"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 6"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 6"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 6"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 6"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 6"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 6"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 6"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 6"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 6"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 6"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 6"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 6"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 6"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 6"/>
<w:LsdException Locked="false" Priority="19" QFormat="true"
Name="Subtle Emphasis"/>
<w:LsdException Locked="false" Priority="21" QFormat="true"
Name="Intense Emphasis"/>
<w:LsdException Locked="false" Priority="31" QFormat="true"
Name="Subtle Reference"/>
<w:LsdException Locked="false" Priority="32" QFormat="true"
Name="Intense Reference"/>
<w:LsdException Locked="false" Priority="33" QFormat="true" Name="Book Title"/>
<w:LsdException Locked="false" Priority="37" SemiHidden="true"
UnhideWhenUsed="true" Name="Bibliography"/>
<w:LsdException Locked="false" Priority="39" SemiHidden="true"
UnhideWhenUsed="true" QFormat="true" Name="TOC Heading"/>
<w:LsdException Locked="false" Priority="41" Name="Plain Table 1"/>
<w:LsdException Locked="false" Priority="42" Name="Plain Table 2"/>
<w:LsdException Locked="false" Priority="43" Name="Plain Table 3"/>
<w:LsdException Locked="false" Priority="44" Name="Plain Table 4"/>
<w:LsdException Locked="false" Priority="45" Name="Plain Table 5"/>
<w:LsdException Locked="false" Priority="40" Name="Grid Table Light"/>
<w:LsdException Locked="false" Priority="46" Name="Grid Table 1 Light"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark"/>
<w:LsdException Locked="false" Priority="51" Name="Grid Table 6 Colorful"/>
<w:LsdException Locked="false" Priority="52" Name="Grid Table 7 Colorful"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 1"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 1"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 1"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 1"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 1"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 2"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 2"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 2"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 2"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 3"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 3"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 3"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 3"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 4"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 4"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 4"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 4"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 5"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 5"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 5"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 5"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 5"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 6"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 6"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 6"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 6"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 6"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 6"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 6"/>
<w:LsdException Locked="false" Priority="46" Name="List Table 1 Light"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark"/>
<w:LsdException Locked="false" Priority="51" Name="List Table 6 Colorful"/>
<w:LsdException Locked="false" Priority="52" Name="List Table 7 Colorful"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 1"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 1"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3 Accent 1"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4 Accent 1"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark Accent 1"/>
<w:LsdException Locked="false" Priority="51"
Name="List Table 6 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="52"
Name="List Table 7 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 2"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 2"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3 Accent 2"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4 Accent 2"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark Accent 2"/>
<w:LsdException Locked="false" Priority="51"
Name="List Table 6 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="52"
Name="List Table 7 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 3"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 3"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3 Accent 3"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4 Accent 3"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark Accent 3"/>
<w:LsdException Locked="false" Priority="51"
Name="List Table 6 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="52"
Name="List Table 7 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 4"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 4"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3 Accent 4"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4 Accent 4"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark Accent 4"/>
<w:LsdException Locked="false" Priority="51"
Name="List Table 6 Colorful Accent 4"/>
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<![endif]-->Lope C Robredillohttp://www.blogger.com/profile/00133081714992921454noreply@blogger.com0tag:blogger.com,1999:blog-4149911667778973331.post-36930701944980170752018-12-16T04:20:00.002-08:002018-12-16T04:20:31.512-08:00THE SIGNIFICANCE OF THE BELLS OF BALANGIGA<!--[if gte mso 9]><xml>
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<br />
<div align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: center;">
<b><span style="mso-bidi-font-weight: normal;"><span style="font-family: "Calisto MT",serif; font-size: 18.0pt; line-height: 107%;">THE
SIGNIFICANCE OF THE BELLS OF BALANGIGA</span></span></b></div>
<div align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: center;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;">by
Msgr Lope C Robredillo, SThD</span></i></div>
<div align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: center;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: "Calisto MT",serif; font-size: 12.0pt; line-height: 107%;">Vicar
General, Diocese of Borongan</span></i></div>
<div align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: center;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: "Calisto MT",serif; font-size: 12.0pt; line-height: 107%;">December
15, 2018, Church of St Lawrence</span></i></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;">THANKSGIVING</span></b></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;"><span style="mso-tab-count: 1;"> </span></span></b><span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;">Allow me, at the outset, to use the words of
the Psalmist (Ps 118:24): “This is the day the Lord has made!<span style="mso-spacerun: yes;"> </span>Let us rejoice in it and be glad!”<span style="mso-spacerun: yes;"> </span>This day is </span></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://2.bp.blogspot.com/-zbVO2j0PEx0/XBZBH3tnC1I/AAAAAAAAAlk/uiizHkAaV4Mi7sHNxocWnGvtljI5NojEgCLcBGAs/s1600/48366301_2175840599113924_5905408671394824192_n.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="562" data-original-width="750" height="239" src="https://2.bp.blogspot.com/-zbVO2j0PEx0/XBZBH3tnC1I/AAAAAAAAAlk/uiizHkAaV4Mi7sHNxocWnGvtljI5NojEgCLcBGAs/s320/48366301_2175840599113924_5905408671394824192_n.jpg" width="320" /></a></div>
significant indeed, because it
marks a historic event in the life of the people in the parish of St Lawrence
and in the Diocese of Borongan, and of the country as a whole.<span style="mso-spacerun: yes;"> </span>At last, the three bells of Balangiga, taken
117 years ago, are back to their home!<br />
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; text-indent: .5in;">
<span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;">For a man of faith, this is a work of God.<span style="mso-spacerun: yes;"> </span>This is the reason why the Diocese of
Borongan, together with many people who rejoice with us, come together to
celebrate the Eucharist, as an act of thanksgiving for this great gift—an
advance Christmas gift!</span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; text-indent: .5in;">
<span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;">But God brought this about through the
instrumentality of men and women who labored for decades to bring them
home.<span style="mso-spacerun: yes;"> </span>To the list of various individuals
and groups mentioned in the media, which included US and Philippine Presidents,
senators, cabinet secretaries, ambassadors, historians, philanthropists, and
many others who, in the words of US Ambassador Sung Kim, “worked tirelessly to
raise awareness of the history of the bells and to advocate for their dignified
return,” we might also add Philippine and US Bishops, Bishops of the Diocese of
Borongan, priests, and Estehanon groups and individuals.</span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;"><span style="mso-tab-count: 1;"> </span>Thank God for their efforts.</span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;">CURRENT VIEWS ON THE BELLS OF
BALANGIGA</span></b></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;"><span style="mso-tab-count: 1;"> </span></span></b><span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;">But we have to ask: What is the significance of
these bells?<span style="mso-spacerun: yes;"> </span>Why are they so important
to us?</span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;"><span style="mso-tab-count: 1;"> </span><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">Two Perspectives</i></b>. To date, there are
two major views on the bells that one reads from books and from the traditional
and social media.<span style="mso-spacerun: yes;"> </span>For many Filipinos,
the bells symbolize courage, struggle for independence and victory over foreign</span></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://4.bp.blogspot.com/-XdnyiBr0hcI/XBZBWkr7ZOI/AAAAAAAAAlo/w1r0HE_VVHQGXbzcVvauvRFHujWnISGwgCLcBGAs/s1600/48320020_1194093324098772_6988583776880164864_n.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="639" data-original-width="960" height="213" src="https://4.bp.blogspot.com/-XdnyiBr0hcI/XBZBWkr7ZOI/AAAAAAAAAlo/w1r0HE_VVHQGXbzcVvauvRFHujWnISGwgCLcBGAs/s320/48320020_1194093324098772_6988583776880164864_n.jpg" width="320" /></a></div>
invaders. <span style="mso-spacerun: yes;"> </span>For many Americans, on the
other hand, they are trophies of war and represent a lasting memorial of the
more than 50 American soldiers killed in the Balangiga massacre.<br />
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; text-indent: .5in;">
<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;">Third Point of View</span></i></b><span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;">. But
we need not take these as the only valid alternatives.<span style="mso-spacerun: yes;"> </span>After all, both perspectives focus on the political
use made of the bells.<span style="mso-spacerun: yes;"> </span>As Catholics, we
have to look at them from the point of view of faith.<span style="mso-spacerun: yes;"> </span>We have to see them from what bells are all
about, in the first place.</span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;">BELLS IN CATHOLIC
UNDERSTANDING</span></b></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;"><span style="mso-tab-count: 1;"> </span>What is the meaning of church bells in
Catholicism?</span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; text-indent: .5in;">
<span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;">[1] First: <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">Bells Are a Symbol of God’s Voice</i>. </b>In
the rite of blessing used during the Spanish time, Psalm 28 [29]:4 which says,
“<i style="mso-bidi-font-style: normal;">vox Domini in virtue, vox Domini in
magnificencia</i>”, is used, obviously to point out that church bells symbolize
the voice of God.<span style="mso-spacerun: yes;"> </span>For a man of faith,
when a church bell rings, he takes it as a call from God himself.</span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;"><span style="mso-tab-count: 1;"> </span>So, when the bell rings for the Mass,
it is God who calls us to congregate as a community, as his own people.<span style="mso-spacerun: yes;"> </span>He calls us to form one family before his
presence, his family that prays, and become brothers and sisters in Christ.</span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;"><span style="mso-tab-count: 1;"> </span>When the bell rings for baptism,
wedding and funeral, it is God who calls us to experience his presence in the
decisive moments of our existence.<span style="mso-spacerun: yes;"> </span>When
the bell rings for the angelus, the <i style="mso-bidi-font-style: normal;">anima</i>,
it is God himself who calls us to pray in his Spirit.</span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; text-indent: .5in;">
<span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;">[2] Second: <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">Bells Are Means to Holiness</i>. </b>Aside
from their symbolism, bells are also means to holiness.<span style="mso-spacerun: yes;"> </span>There is only one call for everyone, and it
is to be holy.<span style="mso-spacerun: yes;"> </span>Church bells are a help
to that end.<span style="mso-spacerun: yes;"> </span>This means that if one hears
and obeys </span></div>
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<a href="https://1.bp.blogspot.com/-Pr7MJRLlQm0/XBZBhU8TDlI/AAAAAAAAAlw/clogoWE_iEc0h5qQr3sG7j0SvPrRwgGwwCLcBGAs/s1600/48355394_767966723558082_154060219209482240_n.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="280" data-original-width="373" height="240" src="https://1.bp.blogspot.com/-Pr7MJRLlQm0/XBZBhU8TDlI/AAAAAAAAAlw/clogoWE_iEc0h5qQr3sG7j0SvPrRwgGwwCLcBGAs/s320/48355394_767966723558082_154060219209482240_n.jpg" width="320" /></a></div>
the sound of the bell, he or she is in the right direction of life.<br />
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;"><span style="mso-tab-count: 1;"> </span>This is the reason why, before it is
used, a church bell has to be blessed. <span style="mso-spacerun: yes;"> </span>In fact, in the old rite of blessing, sacred
oils were used in the interior and exterior of the bell.<span style="mso-spacerun: yes;"> </span>Clearly, it becomes a sacred object.<span style="mso-spacerun: yes;"> </span>It is transformed into a sacramental. It sanctifies
events in moments of our lives, it makes us aware of God’s presence in our
daily talk and walk.</span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;"><span style="mso-tab-count: 1;"> </span>[3] Third: <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">Bells Are Set Apart for Sacred
Use</i>.<span style="mso-spacerun: yes;"> </span></b>Also of importance to
stress, the blessing of the bell is done to set it aside for the use in the
service of God.<span style="mso-spacerun: yes;"> </span>It is thus understandable
that there were legislations in many countries against their use for merely
secular purposes, and the church made it a principle that the control of bells
rests on the clergy.<span style="mso-spacerun: yes;"> </span>In Catholic
observance, the doorkeeper (<i style="mso-bidi-font-style: normal;">ostiarius</i>)
was ordained for that purpose, though in practice, the sacristan has control of
them.<span style="mso-spacerun: yes;"> </span></span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; text-indent: .5in;">
<span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;">In accord with this principle, <b style="mso-bidi-font-weight: normal;">it is obvious that they cannot be used to
signal a rebellion, or be converted into a war trophy</b>.</span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; text-indent: .5in;">
<span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;">[4] Fourth: <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">Church Bells Create Pilgrims</i>.
</b>What, however, does the bell mean for a person of faith who hears?<span style="mso-spacerun: yes;"> </span>The bell is not an end in itself.<span style="mso-spacerun: yes;"> </span>It is useless unless it is rang and heard.</span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;"><span style="mso-tab-count: 1;"> </span>When one hears the tolling of the
bell, he moves from where he is, and the</span></div>
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<a href="https://4.bp.blogspot.com/-TmNfekeIjRA/XBZBr3mHuGI/AAAAAAAAAl4/XngfXt5hONMzA2-lqJq0lltBNBkehCj7wCLcBGAs/s1600/48340066_1194090147432423_6132948002853093376_n.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="719" data-original-width="960" height="239" src="https://4.bp.blogspot.com/-TmNfekeIjRA/XBZBr3mHuGI/AAAAAAAAAl4/XngfXt5hONMzA2-lqJq0lltBNBkehCj7wCLcBGAs/s320/48340066_1194090147432423_6132948002853093376_n.jpg" width="320" /></a></div>
moment he travels toward the place
where the bell rings, he becomes a pilgrim.<span style="mso-spacerun: yes;">
</span>He becomes like Abraham who left his homeland and went to the land God had
promised him. Thus, he moves to where God is, in the church, in the Blessed
Sacrament, in the liturgical celebrations.<br />
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;"><span style="mso-tab-count: 1;"> </span>Church bells, therefore, make a
pilgrim out of the believer. In effect, the life of a faithful pilgrim is
linked to the pealing of the bells.<span style="mso-spacerun: yes;"> </span>It
reminds him to walk toward God, to walk in God and to walk with God.<span style="mso-spacerun: yes;"> </span>It awakens in him sentiments of faith, hope
and love.<span style="mso-spacerun: yes;"> </span>It reminds him of his
supernatural vocation—the kingdom of God is really his home.</span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; text-indent: .5in;">
<span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;">[5] Fifth: <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">Bells Engender New Mary’s and Martha’s</i>.<span style="mso-spacerun: yes;"> </span></b>Because bells make the hearer a pilgrim
to where God is, they form him into a listener of God’s Word, an offeror of
prayers, persevering in communion with others and exercising humble service of
God in his fellow men.<span style="mso-spacerun: yes;"> </span>It is not,
therefore, without reason that in the old <i style="mso-bidi-font-style: normal;">Ceremonial
of Bishops</i>, the blessing of bells concluded with the chanting from Luke
10:38-42 on the pericope on the hospitality of Mary and Martha.<span style="mso-spacerun: yes;"> </span>Through the tolling of Church bells, new
Mary’s and Martha’s are born.</span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;"><span style="mso-tab-count: 1;"> </span>Thus, it can be noticed that, in
Catholic understanding, the bells are very rich in meaning.</span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;">BELLS IN THE CATHOLIC CULTURE
OF A PARISH</span></b></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; text-indent: .5in;">
<span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;">But, how did this understanding of Church bells
work in the context of a rural parish, like Balangiga?<span style="mso-spacerun: yes;"> </span>To understand this, we have to go back to
history.</span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; text-indent: .5in;">
<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;">Pre-Hispanic Village and the </span></i></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;">Reduccion<i style="mso-bidi-font-style: normal;"> Program</i>. </span></b><span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;">When the Spaniards came to the island of
Samar, one of the major difficulties they encountered was the Samarenyo
settlement pattern.<span style="mso-spacerun: yes;"> </span>The natives were
greatly dispersed.<span style="mso-spacerun: yes;"> </span>Though pre-Hispanic
natives speak of <i style="mso-bidi-font-style: normal;">bungto</i>, there were
no towns yet, if by town (<i style="mso-bidi-font-style: normal;">bungto</i> in
Samarenyo) we mean a concentration of houses with street divisions.<span style="mso-spacerun: yes;"> </span>No, there was none.<span style="mso-spacerun: yes;"> </span>The Samarenyos found it difficult to live far
removed from their fields.</span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; text-indent: .5in;">
<span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;">One of the revolutionary steps the Spaniards
embarked on was to engage in a program called <i style="mso-bidi-font-style: normal;">reduccion</i>.<span style="mso-spacerun: yes;"> </span>Here, people were
asked to adapt themselves to a town </span></div>
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<a href="https://3.bp.blogspot.com/-pzFx5b2fXDg/XBZB2j6usgI/AAAAAAAAAmA/y22oiWYYMqckU6DNopcK9OrXiGqx-fvKACLcBGAs/s1600/48362601_456504044881923_6334886047872188416_n.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="395" data-original-width="526" height="239" src="https://3.bp.blogspot.com/-pzFx5b2fXDg/XBZB2j6usgI/AAAAAAAAAmA/y22oiWYYMqckU6DNopcK9OrXiGqx-fvKACLcBGAs/s320/48362601_456504044881923_6334886047872188416_n.jpg" width="320" /></a></div>
planning, in which the church and the<i style="mso-bidi-font-style: normal;"> convento</i> stood in front of the church
plaza, and around the latter were the houses of the prominent men and other
inhabitants.<span style="mso-spacerun: yes;"> </span>A town must also have a <i style="mso-bidi-font-style: normal;">tribunal</i> and a cemetery.<span style="mso-spacerun: yes;"> </span>It was always a source of pride and prestige
for a village to have these basic structures and to have a resident priest.<span style="mso-spacerun: yes;"> </span>No<i style="mso-bidi-font-style: normal;">
pueblo</i> or municipality could be established without them.<br />
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; text-indent: .5in;">
<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;">The Place of Bells in the Design of the
Town. </span></i></b><span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;">In the town planning, it was important that all the houses
should be within the earshot of the bell tower.<span style="mso-spacerun: yes;">
</span>That is why people were supposed to live <i style="mso-bidi-font-style: normal;">bajo las campanas</i>.<span style="mso-spacerun: yes;"> </span>The
church plaza was the site of various outdoor activities and ceremonies—the
blessing of palms, the <i style="mso-bidi-font-style: normal;">encuentro</i> or <i style="mso-bidi-font-style: normal;">salubong</i>, village meeting on account of
impending danger like Moro raids, and other forms of gathering people.<span style="mso-spacerun: yes;"> </span>These became possible and were promptly responded
to, because of the pealing of the bells.</span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;"><span style="mso-tab-count: 1;"> </span>In fact, during Spanish time, when
there was a dearth of clocks and no </span></div>
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<a href="https://4.bp.blogspot.com/-rE5DJ2oWjJY/XBZCDA0OKpI/AAAAAAAAAmI/JB9p38GUwWUknr6UnBhfkdh5F-uQgsITACLcBGAs/s1600/48370478_1194095980765173_8439703726976925696_n.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="639" data-original-width="960" height="213" src="https://4.bp.blogspot.com/-rE5DJ2oWjJY/XBZCDA0OKpI/AAAAAAAAAmI/JB9p38GUwWUknr6UnBhfkdh5F-uQgsITACLcBGAs/s320/48370478_1194095980765173_8439703726976925696_n.jpg" width="320" /></a></div>
sound system, it is not an exaggeration to
say that the life of the village somehow revolved around the bell—it rang to
tell them to gather for the Mass, to pray the Angelus, to succor the souls in
purgatory during the <i style="mso-bidi-font-style: normal;">anima</i>, to tell
the time, to announce big events, to signal emergencies, to warn of Moro raids
or impending disaster.<span style="mso-spacerun: yes;"> </span><br />
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; text-indent: .5in;">
<span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;">Thus, the bell was an integral part of the
Filipino village.<span style="mso-spacerun: yes;"> </span>Its sound was the only
one that could be heard by all.<span style="mso-spacerun: yes;"> </span>Nobody
could escape it, since people lived <i style="mso-bidi-font-style: normal;">bajo
las campanas</i>. No wonder, when the bells of a parish did not ring, it was as
if the town were dead.<span style="mso-spacerun: yes;"> </span>When I was young,
my mother used to say, there was something missing when the church bell did not
ring.<span style="mso-spacerun: yes;"> </span>It was like <i style="mso-bidi-font-style: normal;">Viernes Santo</i>, when the death of our Lord is commemorated and bells
are loudly silent.</span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; text-indent: .5in;">
<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;">Church Law on Bells</span></i></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;">. </span></b><span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;">Perhaps, one might wonder, how
many bells should a parish have?<span style="mso-spacerun: yes;"> </span>According
to the law of the Church at that time, a parish should have at least two or
three church bells.<span style="mso-spacerun: yes;"> </span>It is not
surprising, then, that Balangiga had three of them at the end of the Spanish
regime.</span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;"><span style="mso-spacerun: yes;"> </span></span><span style="font-family: "Calisto MT",serif; font-size: 8.0pt; line-height: 107%;"></span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; text-indent: .5in;">
<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;">Various Styles of Ringing the Bells</span></i></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;">. </span></b><span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;">But why three bells?<span style="mso-spacerun: yes;"> </span>The reason is that, the differences in the
manner of ringing them, and the number of bells employed indicated the nature
of the celebration and its rank in the hierarchy of celebrations.<span style="mso-spacerun: yes;"> </span>One can assume that during the Spanish
period, the Balangiganons, just by listening to the pealing, knew and easily
distinguished whether the bells were rang for mass, for angelus, for fiestas,
for the <i style="mso-bidi-font-style: normal;">animas</i>, for those in agony,
for a dead man or dead woman, or child, or for an impending disaster.<span style="mso-spacerun: yes;"> </span></span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;"><span style="mso-tab-count: 1;"> </span>Knowing Church practice, one can
assume that it is more likely that not just one but all the three bells were rang
during the attack on the American camp in</span></div>
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<a href="https://4.bp.blogspot.com/-Rv5qNpXcnD8/XBZCMvdjr_I/AAAAAAAAAmQ/Dfj4praP9QcdO14X8iKeBOrEa2xuPHr3gCLcBGAs/s1600/48391915_1194095377431900_6951225477029691392_n.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="639" data-original-width="960" height="213" src="https://4.bp.blogspot.com/-Rv5qNpXcnD8/XBZCMvdjr_I/AAAAAAAAAmQ/Dfj4praP9QcdO14X8iKeBOrEa2xuPHr3gCLcBGAs/s320/48391915_1194095377431900_6951225477029691392_n.jpg" width="320" /></a></div>
Balangiga in September 1901.<br />
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; text-indent: .5in;">
<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;">A Double-Dead Town</span></i></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;">. </span></b><span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;">When the Americans came back to
Balangiga after the bloody affair, the town was dead.<span style="mso-spacerun: yes;"> </span>It was almost deserted.<span style="mso-spacerun: yes;"> </span>But not long after, the place became
double-dead, because all its bells were transported elsewhere.<span style="mso-spacerun: yes;"> </span>The town was deprived of an essential element
of their bucolic life—the tolling of the three bells.<span style="mso-spacerun: yes;"> </span>Understandably enough, the effort to bring
back the bells did not simply reflect a longing for them as priceless
heritage.<span style="mso-spacerun: yes;"> </span>For a people of faith, it was
an effort to reclaim an essential part of their religious and cultural life.</span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;">CHALLENGES OF THE RETURN OF
THE BELLS</span></b></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;"><span style="mso-tab-count: 1;"> </span>But now that the bells are here, what
does that mean for a people of faith? <span style="mso-spacerun: yes;"> </span>Permit me to conclude this piece with two
challenges, one at the level of action, the other at the level of faith.</span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; text-indent: .5in;">
<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;">A Museum for the Bells? <span style="mso-spacerun: yes;"> </span></span></i></b><span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;">The bells considered in the
light of their significance </span></div>
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<a href="https://3.bp.blogspot.com/-aEOWGOhO2gs/XBZCcMJyMpI/AAAAAAAAAmc/A0Gt5330gNIfepaW0p1n644bCYqui6nbQCLcBGAs/s1600/48372029_1194091787432259_8947829977642958848_n.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="639" data-original-width="960" height="213" src="https://3.bp.blogspot.com/-aEOWGOhO2gs/XBZCcMJyMpI/AAAAAAAAAmc/A0Gt5330gNIfepaW0p1n644bCYqui6nbQCLcBGAs/s320/48372029_1194091787432259_8947829977642958848_n.jpg" width="320" /></a></div>
in Catholicism and their cultural context in the
parish, the most logical thing to do is to put the bells in the right place—a
bell tower, and use them in accord with the intention of the owner—the Catholic
Church.<span style="mso-spacerun: yes;"> </span>To place them in a museum,
whether in Balangiga or elsewhere, is virtually to kill them.<span style="mso-spacerun: yes;"> </span>To ring them again is to give them life, to
be truthful and faithful to the purposes for which they were cast.<span style="mso-spacerun: yes;"> </span><br />
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; text-indent: .5in;">
<span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;">This, of course, is not to overlook the
significance it has acquired for the nation after the Balangiga affair, but,
for people of faith, there are values the bells represent that transcend
political concerns. <span style="mso-spacerun: yes;"> </span></span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; text-indent: .5in;">
<span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;">Moreover, it would be more in accord with the
spirit of reconciliation and forgiveness between the United States and the
Philippines to put them in the place where they were before the
Philippine-American conflict—the parish church.<span style="mso-spacerun: yes;">
</span>That would even strengthen the bond between the two countries forged
after Independence to date, and bury hate and conflict that were kindled during
that deplorable episode of history.<span style="mso-spacerun: yes;"> </span></span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; text-indent: .5in;">
<span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;">On the other hand, there is simply something
not right and fair to removing the bells from American memorials to victory in
Wyoming and South Korea if they would only wind up in a museum glorifying
Filipino resistance. </span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; text-indent: .5in;">
<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;">Allowing God to Speak</span></i></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;">.<span style="mso-spacerun: yes;"> </span></span></b><span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;">But an
even </span></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://4.bp.blogspot.com/-UhgtzqaWyeY/XBZC6kresQI/AAAAAAAAAmo/H4RXgxoSkvMsigyQGTvCxUpAgB-m-mjFgCLcBGAs/s1600/Photo%2Bfrom%2BCNN.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="461" data-original-width="768" height="192" src="https://4.bp.blogspot.com/-UhgtzqaWyeY/XBZC6kresQI/AAAAAAAAAmo/H4RXgxoSkvMsigyQGTvCxUpAgB-m-mjFgCLcBGAs/s320/Photo%2Bfrom%2BCNN.jpg" width="320" /></a></div>
greater challenge is something religious.<span style="mso-spacerun: yes;">
</span>There are actually many in this regard, but one is enough for our
purpose.<span style="mso-spacerun: yes;"> </span>Once the bells are installed, can
they serve as real reminder for us all to allow God to speak to us? <span style="mso-spacerun: yes;"> </span>Shall we truly respond to God’s call through
the clear voice of the bells and listen attentively to his words?<span style="mso-spacerun: yes;"> </span>Will the return of these bells become a new
launching pad for a new evangelization in the parish, in the diocese, and even
in the Church in the Philippines? <span style="mso-spacerun: yes;"> </span><br />
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; text-indent: .5in;">
<span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;">That, perhaps, may appear like a tall order,
but we can settle for what is more pragmatic.<span style="mso-spacerun: yes;">
</span>At the minimum, can they become a motivation for people to gather for
Sunday Mass in numbers larger than usual?<span style="mso-spacerun: yes;">
</span><span style="mso-spacerun: yes;"> </span>Will they make of us more
prayerful than before?<span style="mso-spacerun: yes;"> </span>For, it could
happen that even in church celebrations, we might just be talking only to
ourselves, but never with or to God.<span style="mso-spacerun: yes;"> </span>Can
they serve as reminder for us about God’s presence in our lives and in all that
we do, and not to succumb to the two subtle enemies of holiness--new Gnosticism
and new Pelagianism--that Pope Francis mentions in his apostolic exhortation, <i style="mso-bidi-font-style: normal;">Gaudete et Exsultate</i>?</span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<span style="font-family: "Calisto MT",serif; font-size: 14.0pt; line-height: 107%;"><span style="mso-tab-count: 1;"> </span>The answer to that, I submit, can
probably make the return of the bells truly more meaningful to us as a people
of faith.* </span></div>
Lope C Robredillohttp://www.blogger.com/profile/00133081714992921454noreply@blogger.com3tag:blogger.com,1999:blog-4149911667778973331.post-46491866404027042072017-08-08T01:02:00.000-07:002019-09-12T17:22:50.974-07:00DOLORES: THE MAKING OF A MUNICIPALITY<!--[if gte mso 9]><xml>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "georgia" , serif; font-size: 18.0pt; line-height: 107%;">DOLORES:
THE MAKING OF A MUNICIPALITY</span></b></div>
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<br /></div>
<div align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: center;">
<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">by
MSGR LOPE C. ROBREDILLO, SThD</span></i></b></div>
<div align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: center;">
<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">Vicar
General, Diocese of Borongan</span></i></b></div>
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<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">(<i style="mso-bidi-font-style: normal;">The data used in the writing of this essay
were taken from rare books and archival documents found at the Philippine
National Archives [Manila], Philippine National Library [Manila] Archivo-Franciscano
Ibero Oriental [Spain], Cebuano Studies Center [Cebu], Divine Word University
Museum and Library [Tacloban], and Lopez Memorial Museum [Pasig]. Other sources
were provided by Dr Bruce Cruikshank, sometime Visiting Professor of Georgetown
University, Washington DC, the late Rev Dr Pablo Fernandez, Professor of Church
History at the University of Santo Tomas, and the late Rev Cantius Kobak of the
Franciscan Friary [Manila].<span style="mso-spacerun: yes;"> </span>Copyright
2016 by Lope C. Robredillo. This work, or any part thereof, may not be
reproduced without permission from the author</i>.)</span></div>
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<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">INTRODUCTION</span></b></div>
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<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">UNTIL
shortly after the liberation (1945), the municipality of Dolores was vast: its
geographical limits covered what now belongs to the municipality of Can-avid, the
municipality of Maslog, and the municipality of Dolores itself.<span style="mso-spacerun: yes;"> </span>While the bulk of </span></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://3.bp.blogspot.com/-hQUwbsbtwY4/WYlvzhaM5eI/AAAAAAAAAgc/sopfBhlyFx4gwozlpP74QHEbfsmdi8d4wCLcBGAs/s1600/18034028_154602988403652_4298996735846549170_n.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="750" data-original-width="750" height="320" src="https://3.bp.blogspot.com/-hQUwbsbtwY4/WYlvzhaM5eI/AAAAAAAAAgc/sopfBhlyFx4gwozlpP74QHEbfsmdi8d4wCLcBGAs/s320/18034028_154602988403652_4298996735846549170_n.jpg" width="320" /></a></div>
the population of Can-avid
lived in the villages that dotted the banks of Jubasan (later on, Loquilocon or
Ulot, and now, Can-avid) river, that of Maslog and Dolores dwelt in the
riparian settlements along Bacod (now, Dolores) river. Its size, however, was
gradually reduced with the separation of Can-avid on June 15, 1948 and of Maslog,
officially on June 23, 1968.<span style="mso-spacerun: yes;"> </span><br />
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; text-indent: .5in;">
<span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">In what follows, I would like to briefly trace
the evolution of this municipality from its incipience until Dolores was
adopted as its administrative center, long before its breakup into several
municipalities.<span style="mso-spacerun: yes;"> </span>But the better to
understand this essay, it is important to bear in mind the meaning of the
following Spanish terms in their present-day equivalents: <i style="mso-bidi-font-style: normal;">pueblo</i> means municipality, <i style="mso-bidi-font-style: normal;">poblacion</i>
refers to the capital or administrative center of the municipality, <i style="mso-bidi-font-style: normal;">visita </i>signifies barrio, and <i style="mso-bidi-font-style: normal;">rancheria</i> is equivalent to sitio. <span style="mso-spacerun: yes;"> </span>Of no less significance, one has to
distinguish between Dolores as a municipality and Dolores as a town or <i style="mso-bidi-font-style: normal;">poblacion</i>.</span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;">
<span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">How
did the <i style="mso-bidi-font-style: normal;">pueblo</i> of Dolores originate?</span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">THE RISE AND FALL OF BACOD</span></b></div>
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<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; text-indent: .5in;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">The
Sumoroy Rebellion</span></b><span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">.<span style="mso-spacerun: yes;"> </span>It may
be recalled that on June 1, 1649, what is now known in history books as Sumuroy
Rebellion started when Agustin Sumoroy, the castellan at the Palapag fort (in
Northern Samar), revolted <i style="mso-bidi-font-style: normal;">ostensibly</i> against
the decree of Governor-General Diego Fajardo, requiring Bisayans to serve at
the Cavite Shipyard. <span style="mso-spacerun: yes;"> </span>(I say, ostensibly,
because in reality it began as a personal issue, after the parish priest
scolded him for cuddling a mistress.) The rebellion in the end engulfed many
provinces in the Visayas and Bicol regions.<span style="mso-spacerun: yes;">
</span>On the island of Samar, the first <i style="mso-bidi-font-style: normal;">bungto</i>
(town or village) in the eastern part to join the rebellion was <b style="mso-bidi-font-weight: normal;">Bacod</b>.</span></div>
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<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;">
<span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">What
was Bacod?<span style="mso-spacerun: yes;"> </span>Where is it now?<span style="mso-spacerun: yes;"> </span></span></div>
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<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; text-indent: .5in;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">Bacod:
The Original Settlement of our Forebears.</span></b><span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;"><span style="mso-spacerun: yes;"> </span>Bacod is now submerged in the river of
Dolores because of the erosion of the bank on which it was established.<span style="mso-spacerun: yes;"> </span>At present, it is known as <i style="mso-bidi-font-style: normal;">Binungtoan</i> (meaning, a former town site),
and its location lies between the <i style="mso-bidi-font-style: normal;">poblacion</i>
of Dolores and the barrio of Carolina.<span style="mso-spacerun: yes;">
</span>It used to be the largest village along the river; that is why, its
original name was <i style="mso-bidi-font-style: normal;">rio de Bacod</i> (river
of Bacod).<span style="mso-spacerun: yes;"> </span>As a compact <i style="mso-bidi-font-style: normal;">bungto</i>, it was founded around 1602 by
the Jesuit Fathers who were based in the missionary center (<i style="mso-bidi-font-style: normal;">cabecera</i>) on Palapag, and who, for
evangelization and civilization purposes, frequented the settlement, along with
the <i style="mso-bidi-font-style: normal;">bungtos</i> of Borongan, Libas,
Sulat, Tubig (Taft) and Jubasan. </span></div>
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<span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">Bacod was then a relatively growing community
that accepted Christianity, and was gradually introduced to the various aspects
of the Spanish culture.<span style="mso-spacerun: yes;"> </span>Admittedly, it
was not easy for the missionaries to congregate the people in the <i style="mso-bidi-font-style: normal;">bungto</i> not only because of the frequent
Moro raids which drove people deeper into the hills, the raiders devastating
their houses and crops, but also because of the frequent cholera epidemics, as
in 1608-1609.<span style="mso-spacerun: yes;"> </span>Even more significant, the
people, as they have been used to since time immemorial, wanted to live near to
their fields.<span style="mso-spacerun: yes;"> </span>At any rate, the townsfolk
were able in due course to build an <i style="mso-bidi-font-style: normal;">iglesia
de piedra</i> (church of stone) as well as a <i style="mso-bidi-font-style: normal;">convento </i>(rectory), also made of corrals, as centerpiece of their
compacted settlement.<span style="mso-spacerun: yes;"> </span>In 1616, it had a
population of around 400, forming 150 tributes.<span style="mso-spacerun: yes;">
</span></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">The
Involvement of the Bacodnons in the Rebellion.</span></b><span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;"><span style="mso-spacerun: yes;"> </span>But when the revolt swallowed up the <i style="mso-bidi-font-style: normal;">bungto</i> of Bacod, many of its inhabitants
burned the church and the c<i style="mso-bidi-font-style: normal;">onvento</i>,
and then went to Tubig to convince the Tubignons to join the revolt, and most
of them did, also setting the church and the rectory on fire, and finally to
Sulat, where the same structures were also reduced to ashes. <span style="mso-spacerun: yes;"> </span>Because the rebellion assumed an almost unmanageable
proportion, a huge military force, which included Lutaos, Sugbos, Pampangos and
Spaniards, was assembled under <i style="mso-bidi-font-style: normal;">Don</i>
Gines de Rojas to suppress it.<span style="mso-spacerun: yes;">
</span>Initially, it met stiff opposition.<span style="mso-spacerun: yes;">
</span>In Jubasan river, Capt. Juan Fernandez de Leon, who just came from the <i style="mso-bidi-font-style: normal;">cotta</i> (fort) of Guiuan to beef up the
forces under de Rojas, was ambushed, although the rebels failed to liquidate
him.<span style="mso-spacerun: yes;"> </span></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">The
Birth of Dolores</span></b><span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">.<span style="mso-spacerun: yes;"> </span>But
the Sumoroy rebellion did not prosper; the leader himself was killed, and the
movement went kaput.<span style="mso-spacerun: yes;"> </span>As a consequence of
the inhabitants’ participation in the revolt, the people paid dearly.<span style="mso-spacerun: yes;"> </span>Many of its residents were punished.<span style="mso-spacerun: yes;"> </span>The <i style="mso-bidi-font-style: normal;">gobernador
del pueblo</i>, the <i style="mso-bidi-font-style: normal;">fiscal mayor del
padre</i> and the <i style="mso-bidi-font-style: normal;">mayor principal</i> were
executed.<span style="mso-spacerun: yes;"> </span>The Jesuit mission there was
abandoned.<span style="mso-spacerun: yes;"> </span>The <i style="mso-bidi-font-style: normal;">bungto</i> of Bacod, like that of Jubasan, was suppressed.<span style="mso-spacerun: yes;"> </span>Though some families transferred to the
settlement of Paric along Jubasan river, a number of them moved further to a
location not far from the mouth of the Bacod river, built their small huts, and
founded the <b style="mso-bidi-font-weight: normal;">hamlet</b> of Dolores in <b style="mso-bidi-font-weight: normal;">1650</b> in its present location.<span style="mso-spacerun: yes;"> </span>That is how Dolores came into being; it began
as a small cluster of houses.<span style="mso-spacerun: yes;"> </span>It was
named <b style="mso-bidi-font-weight: normal;">DOLORES</b> to signify, and in
painful remembrance of, the sorrows and sufferings the new settlers experienced
on account of their armed participation in the Sumuroy Rebellion, the
suppression of the <i style="mso-bidi-font-style: normal;">bungto</i>, and the
abolition of the Jesuit mission as well as the establishment of a new village.</span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">THE FORMATION OF THE
MUNICIPALITY OF PARIC </span></b></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">The
Rise of Paric</span></b><span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">. <span style="mso-spacerun: yes;"> </span>It may
be noted that, with the dismantlement of their <i style="mso-bidi-font-style: normal;">bungto</i>, most Jubasanons and Bacodnons who had survived the
rebellion congregated on a smaller settlement east of Jubasan, called Paric. <span style="mso-spacerun: yes;"> </span>Obviously because it was located along Jubasan
river which was the main highway between the east (Ibabao) and the west (Samar)
of the island at that time, it is not surprising that this village grew faster
than others.<span style="mso-spacerun: yes;"> </span>In the 1720s, years before
the Jesuits were expelled from Samar, it was already a big settlement under
Tubig.<span style="mso-spacerun: yes;"> </span>Even though it remained
ecclesiastically dependent on Tubig, under its political jurisdiction were the <i style="mso-bidi-font-style: normal;">visitas</i> of Carolina, Oras, Dapdap and
Bacod.<span style="mso-spacerun: yes;"> </span></span></div>
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<span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">Speaking of Bacod, it is noteworthy to add
that, in the final result, it was abandoned, because of land erosion, and its
remaining inhabitants moved to Carolina, although records indicate that as of
1895, it still had 20 residents.<span style="mso-spacerun: yes;"> </span>Old
folks, however, attributed its effacement from the map to the murder of a
priest by the Bacodnons during the Sumuroy uprising.<span style="mso-spacerun: yes;"> </span>Anyhow, before the Second World War, nothing was
left of the former town.<span style="mso-spacerun: yes;"> </span>Of course, one
could still see the remains of the stone church in the late 50s.</span></div>
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<span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">And what about the hamlet of Dolores? <span style="mso-spacerun: yes;"> </span>At this point of time, Dolores was still a <i style="mso-bidi-font-style: normal;">rancheria</i> of the <i style="mso-bidi-font-style: normal;">visita</i> of Carolina. </span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">Toward
the Separation of Paric from Tubig.<span style="mso-spacerun: yes;"> </span></span></b><span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">When
the Franciscans came in 1768, one of the first things they embarked on was to
propose the separation Paric from the mother <i style="mso-bidi-font-style: normal;">bungto</i>.<span style="mso-spacerun: yes;"> </span>Toward this end, Fr
Manuel Valverde, OFM, in 1839, directed the construction of a <i style="mso-bidi-font-style: normal;">convento</i>, a <i style="mso-bidi-font-style: normal;">escuela de instruccion primaria</i> (parochial school) and a church of <i style="mso-bidi-font-style: normal;">mamposteria</i> (rubblework).<span style="mso-spacerun: yes;"> </span>Among the difficulties that the Franciscans
had to face in making Paric independent from Tubig were the Moro raids.<span style="mso-spacerun: yes;"> </span>In September 1838, the Moros captured 3
Paricnons, and in 1847, 7.<span style="mso-spacerun: yes;"> </span>Indeed, as
early as 1814, the <i style="mso-bidi-font-style: normal;">gobernadorcillo</i> of
Paric, together with that of Tubig, asked the permission of the national
government to purchase a cannon for defense.</span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">Creation
of Paric as Pueblo and Parish</span></b><span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">.<span style="mso-spacerun: yes;"> </span>In the 1860s, the <i style="mso-bidi-font-style: normal;">visita</i> of Paric by then had what were required for the creation of
a <i style="mso-bidi-font-style: normal;">pueblo</i>, namely, a parochial church,
a <i style="mso-bidi-font-style: normal;">convento</i>, a church plaza, a
cemetery and a <i style="mso-bidi-font-style: normal;">tribunal</i> (roughly,
municipal building).<span style="mso-spacerun: yes;"> </span>It also had enough
population, as the law so required, to support a parish priest.<span style="mso-spacerun: yes;"> </span>As early as 1858, it had around 2,300,
according to the German naturalist, Feodor Jagor, who visited the <i style="mso-bidi-font-style: normal;">bungto</i> that year.<span style="mso-spacerun: yes;"> </span>So, when the parish priest of Tubig and the
town officials, upon the recommendation of the Bishop of Cebu and the Alcalde Mayor of the Province, petitioned for the creation of Paric into a <i style="mso-bidi-font-style: normal;">pueblo</i>, through an <i style="mso-bidi-font-style: normal;">expediente</i>
of August 31, 1863 from Manila, their petition was
granted by the King, who decreed its creation on <b style="mso-bidi-font-weight: normal;">April 5, 1864</b>.<span style="mso-spacerun: yes;"> </span>The Royal Order,
communicated to <i style="mso-bidi-font-style: normal;">Don</i> Rafael de Echague,
Governor-General of the Philippines (1862-1865), through the Overseas Ministry, reads:</span></div>
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<i style="mso-bidi-font-style: normal;"><span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">Exmo. Sor.: Dada cuenta a la Reyna
(q.D.G.) del espediente que V.E. acompaño a su carta de 31 de Agosto del año
pasado, relativo a la ereccion de una nueva Parroquia en el pueblo de Paric,
distrito de Samar, corespondiente al Gobierno de Visayas, en ese archipelago,
S.M. oido el Consejo de Estado en pleano, ha tenido a bien aprobar dicha
errecion conforme a lo propuesto en el espresado espediente, disponiendo que la
dotacion de 600 pesos que se asigna al Parroco hasta tanto que el numero de
tributos de su feligresia le producca [sic] una renta equivalente, se incluya
en el presupuesto del proximo año economico.<span style="mso-spacerun: yes;">
</span>De Real orden lo digo a V.S. para su conocimiento y efectos
consiguientes.<span style="mso-spacerun: yes;"> </span>Y habiendola mandado
complir en este fecha, la traslado a V.R. par su conocimiento y fines
consiguientes. -- Dios guarde a V.R. m.a.</span></i></div>
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<span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">That was how the municipality of Paric was
founded.<span style="mso-spacerun: yes;"> </span>The Governor-General issued his
Superior Conformity Decree on June 16, 1864.<span style="mso-spacerun: yes;">
</span>Even though Paric was created a <i style="mso-bidi-font-style: normal;">pueblo</i>
and parish simultaneously, its ecclesiastical independence came only on <b style="mso-bidi-font-weight: normal;">April 20, 1878</b> when the Bishop of Cebu,
Bp. Benito de Madridejos (1867-1886) issued the decree of the erection of the
parish, placing it under the patronage of St Joachim the Patriarch.<span style="mso-spacerun: yes;"> </span>The bishop appointed Fr. Jose del Olmo, OFM,
as its first parish priest.<span style="mso-spacerun: yes;"> </span>Under the
jurisdiction of the new township and parish were the <i style="mso-bidi-font-style: normal;">visitas</i> of Bacod, Dapdap, Carolina, and the <i style="mso-bidi-font-style: normal;">rancherias</i> of Dolores, Jinolaso, Tubabao and Balagon. (Oras was no
longer under its jurisdiction because it was made into a separate <i style="mso-bidi-font-style: normal;">pueblo</i> in 1850.)<span style="mso-spacerun: yes;"> </span>Of course, the <i style="mso-bidi-font-style: normal;">poblacion</i> of the municipality, needless to state, was located in
Paric.</span></div>
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<span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">Meanwhile, most likely on account of its
location, it did not take long for the sitio of Dolores to advance into a
barrio. </span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">Early
Reverses</span></b><span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">.<span style="mso-spacerun: yes;"> </span>In 1864, the <i style="mso-bidi-font-style: normal;">pueblo</i> of Paric had a population of
2,998.<span style="mso-spacerun: yes;"> </span>While its women weaved fabrics from
g<i style="mso-bidi-font-style: normal;">uinaras</i>, men extracted oil from
coconut, stripped abaca hemp, and planted rice.<span style="mso-spacerun: yes;">
</span>Business probably improved, since, unlike in the past decades when they
relied on the itinerant Chinese or Chinese mestizos, two Chinese businessmen,
who most likely controlled commerce, took residence in the <i style="mso-bidi-font-style: normal;">pueblo</i>.<span style="mso-spacerun: yes;"> </span>But it also
experienced reverses.<span style="mso-spacerun: yes;"> </span>For, aside from
the usual <i style="mso-bidi-font-style: normal;">baguios</i> the people almost
yearly faced, they suffered from the cholera epidemics, which forced many of
them to reside in less settled places.<span style="mso-spacerun: yes;">
</span>Most of the recorded epidemics took place in the 1880s, notably in 1846,
1850, and 1876, and 1894.<span style="mso-spacerun: yes;"> </span>But the worst
happened in 1882 when Paric ranked eleventh among the hardest hit <i style="mso-bidi-font-style: normal;">pueblos</i> on Samar.<span style="mso-spacerun: yes;"> </span>Of the more than 6,000 Samareños who died in
that epidemic, nearly 200 came from Paric.<span style="mso-spacerun: yes;">
</span>But not only that.</span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">The
Relinquishment of Paric as <i style="mso-bidi-font-style: normal;">Poblacion</i></span></b><span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">.<span style="mso-spacerun: yes;"> </span>A problem, most likely more pressing than
anything else, with which the Paricnons were confronted, was the eating up of
the <i style="mso-bidi-font-style: normal;">poblacion</i> by the Jubasan
river.<span style="mso-spacerun: yes;"> </span>The constant erosion of the river
bank on the northern part of the <i style="mso-bidi-font-style: normal;">poblacion</i>,
caused by big and frequent floods, has so took its toll that the portion on
which a cluster of houses stood became part of the river.<span style="mso-spacerun: yes;"> </span>At this time, the parish priest of Paric was
Fr Juan Vicente Carmona, OFM (who was born on May 6, 1862 in Campo de Criptana,
Spain).<span style="mso-spacerun: yes;"> </span>The municipal officials
(1885-1887), as recorded in the <i style="mso-bidi-font-style: normal;">Relacion
de los nombramientos hechos para constitutivo los tribunales municipales,
Provincia de Samar</i>, were as follows: <i style="mso-bidi-font-style: normal;">Gobernadorcillo</i>:
Carlos Robredillo; <i style="mso-bidi-font-style: normal;">Teniente Primero</i>:
Leoperto Planesniles; <i style="mso-bidi-font-style: normal;">Teniente Segundo</i>:
Martin Irasga; <i style="mso-bidi-font-style: normal;">Juez Primero</i>: Pedro
Esido [Hesido]; <i style="mso-bidi-font-style: normal;">Juez Segundo</i>:
Martines Geroy; <i style="mso-bidi-font-style: normal;">Alguacil</i>: Fernando
Bongon; <i style="mso-bidi-font-style: normal;">Alguacil</i>: Joaquin Cebrero.</span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">DOLORES AS THE NEW <i style="mso-bidi-font-style: normal;">POBLACION</i> OF THE MUNICIPALITY</span></b></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">The
Transfer of the <i style="mso-bidi-font-style: normal;">Poblacion</i> of Paric to
the <i style="mso-bidi-font-style: normal;">Visita</i> of Dolores</span></b><span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">.<span style="mso-spacerun: yes;"> </span>In 1886, after much deliberation, the parish
priest, together with the municipal authorities, formally petitioned the
Governor-General of the Philippines for the transfer of the <i style="mso-bidi-font-style: normal;">poblacion</i> to the growing <b style="mso-bidi-font-weight: normal;">visita</b> of Dolores, about a kilometer
from the mouth of Bacod river, convinced that the new <i style="mso-bidi-font-style: normal;">poblacion</i> would be secure and safe from floods and erosion.<span style="mso-spacerun: yes;"> </span>The petition having been approved, they
effected the transfer in 1887.<span style="mso-spacerun: yes;"> </span>As one
author says, “<i style="mso-bidi-font-style: normal;">las autoridades eclesiasticas
y civiles se han traslado a la visita de Dolores</i>.”<span style="mso-spacerun: yes;"> </span>Another published material reads: “<i style="mso-bidi-font-style: normal;">Previendo el P. Juan Carmona lo que habia de
suceder, debidamente autorizado, traslado el pueblo en 1887 a sitio mas seguro,
mas ventilado y sano.</i>”<span style="mso-spacerun: yes;"> </span></span></div>
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<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; text-indent: .5in;">
<span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">This is how Dolores, once a hamlet, then a <i style="mso-bidi-font-style: normal;">rancheria</i> and ultimately a <i style="mso-bidi-font-style: normal;">visita</i>, became the <i style="mso-bidi-font-style: normal;">poblacion</i> of Paric. </span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; text-indent: .5in;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; text-indent: .5in;">
<span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">As an aside at this juncture, one might ask:
what could be said about the claim that Dolores was born in <b style="mso-bidi-font-weight: normal;">1888</b>?<span style="mso-spacerun: yes;">
</span>Truth to tell, it has no historical import.<span style="mso-spacerun: yes;"> </span>For one thing, there is no document, and no
official document can be exhibited, to show the truthfulness about the claim,
because it is erroneous.<span style="mso-spacerun: yes;"> </span>It derives from
a mistaken assumption that the transfer of the <i style="mso-bidi-font-style: normal;">poblacion</i> coincided the founding of the <i style="mso-bidi-font-style: normal;">pueblo</i>.<span style="mso-spacerun: yes;"> </span>For another, the
date of 1888 comes from oral tradition, but published documents in Spanish attest
that the <i style="mso-bidi-font-style: normal;">poblacion</i> was transferred in
1887.</span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; text-indent: .5in;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; text-indent: .5in;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">The
Abandonment of Paric as <i style="mso-bidi-font-style: normal;">Poblacion</i></span></b><span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">.<span style="mso-spacerun: yes;"> </span>With the relocation of the <i style="mso-bidi-font-style: normal;">poblacion</i> from Paric to Dolores, the
former <i style="mso-bidi-font-style: normal;">poblacion</i> reverted to a small
settlement. <span style="mso-spacerun: yes;"> </span>But being a former <i style="mso-bidi-font-style: normal;">poblacion</i>, people referred to it as <i style="mso-bidi-font-style: normal;">Binungto-an</i>, meaning, a former town site,
just like Bacod.<span style="mso-spacerun: yes;"> </span>A number of Paricnons also
transferred to Dolores, while others chose to go to the <i style="mso-bidi-font-style: normal;">visita</i> of Maria Angeles (which was renamed Can-avid) at the mouth
of Jubasan river. <span style="mso-spacerun: yes;"> </span>As far back as 1912,
part of the stone church of <i style="mso-bidi-font-style: normal;">Binungto-an</i>
plunged into the river, but what endured later on became the barrio of
Canteros.<span style="mso-spacerun: yes;"> </span></span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; text-indent: .5in;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; text-indent: .5in;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">Dolores
as the New Poblacion of Paric</span></b><span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">.<span style="mso-spacerun: yes;"> </span>On the other hand, efforts were done to make
Dolores worthy of its new status of <i style="mso-bidi-font-style: normal;">poblacion</i>.<span style="mso-spacerun: yes;"> </span>From the year 1889 through 1893, Fr. Carmona,
with the help of Doloresnons, constructed a church of hard wood, a <i style="mso-bidi-font-style: normal;">mestiza</i> parochial house of wood, a <i style="mso-bidi-font-style: normal;">casa tribunal</i> (located behind the lot of
ex-Mayor Valles), a parochial school for boys and girls, a wide church plaza
(which used to include the lot occupied by the present municipal building), and
a cemetery (partly covered by the Engineering bldg.).<span style="mso-spacerun: yes;"> </span>Marin y Morales describes some of these
plants:</span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; text-indent: .5in;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; text-align: justify;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;"><span style="mso-spacerun: yes;"> </span>El P. Juan Vicente Carmona… construyo
con ayuda de sus feligreses una casa<span style="mso-spacerun: yes;">
</span>parroquial con el primer piso de mamposteria y los restante de madera y
una iglesia muy espaciosa en cuya construccion se han empleado todos los
adelantos modernos, compatibles con las condiciones en que se encuentran la
mayor parte de los pueblos del Archipielago.<span style="mso-spacerun: yes;">
</span>La Iglesia ofrece un aspecto muy agradable y en su construccion se han empleado
maderas excogidas; tiene cimientos hasta la altura de un metro y medio, de
mamposteria.<span style="mso-spacerun: yes;"> </span>Ademas de los edificios
dichos, tiene este pueblo una casa tribunal de madera y un espacioso edificio,
tambien de madera, que dividido por su mitad sirve para escuelas de niños y
niñas.</span></i></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; text-indent: .5in;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; text-indent: .5in;">
<span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">A la mode of the European towns, these
structures formed a nucleus around which were raised the houses of Doloresnons,
for it was ideal to have the faithful within the earshot of the bell tower (<i style="mso-bidi-font-style: normal;">de bajo campana</i>). <span style="mso-spacerun: yes;"> </span>Regrettably, though, the Pulajanes torched
these edifices in 1905, and all that remained is the stone wall that was
transformed in the 1970s into a grotto of Our Lady of Lourdes.<span style="mso-spacerun: yes;"> </span>By 1890, it had two teachers: Damiano Pomasin
and Donisia Hubirit.<span style="mso-spacerun: yes;"> </span>Six Chinese were
doing business in the town.<span style="mso-spacerun: yes;"> </span>The <i style="mso-bidi-font-style: normal;">población</i> itself had a total population
of 1,824.<span style="mso-spacerun: yes;"> </span>The <i style="mso-bidi-font-style: normal;">pueblo</i> had 5 <i style="mso-bidi-font-style: normal;">visitas</i> and
20 smaller villages.<span style="mso-spacerun: yes;"> </span></span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; text-indent: .5in;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; text-indent: .5in;">
<span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">With regard to the geographical area of the <i style="mso-bidi-font-style: normal;">poblacion</i>, its size was relatively
large. The furthest street on its north-east portion was Carolina street, and
at south-west was San Carlos street; between them were three parallel streets:
San Joaquin, San Roque and San Carlos.<span style="mso-spacerun: yes;">
</span>At its north-west was San Juan de Dios street, and at the south-east was
San Francisco street, and these were separated by Real street. <span style="mso-spacerun: yes;"> </span>Nueva street (renamed Eufracio Rivera street in
the late 70s) that stretches parallel with San Francisco street was not part of
the original design of the <i style="mso-bidi-font-style: normal;">poblacion</i>,
while Crisologo street was formerly San Roque street.<span style="mso-spacerun: yes;"> </span>Roxas, Reynaldo, Balagbis, Riverside, and
Quitorio streets were added after the war.<span style="mso-spacerun: yes;">
</span>Of course, the original street of Dolores was <i style="mso-bidi-font-style: normal;">Calle Real</i>, which was connected by a road to Oras through the
initiative of Fr Fernando Esteban, parish priest of Oras (1875-1879).<span style="mso-spacerun: yes;"> </span>Compared with those of others towns that were
created during the Spanish period, these streets were relatively wide and
straight.</span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">CONCLUSION</span></b></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; text-indent: .5in;">
<span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">That, in brief, is the story of how Dolores,
which was a tiny village in 1650, evolved into a <i style="mso-bidi-font-style: normal;">población</i> of the municipality of Paric in 1887.<span style="mso-spacerun: yes;"> </span>It is of interest to note that although the <i style="mso-bidi-font-style: normal;">población</i> was no longer Paric, that is
to say, although the entire <i style="mso-bidi-font-style: normal;">pueblo</i>
was by this time governed from the administrative center of Dolores, the
municipality continued to be anomalously called Paric in official documents of
the local and national government.<span style="mso-spacerun: yes;"> </span>For
example, the Census of 1903 still referred to the municipality as the Municipality
of Paric.<span style="mso-spacerun: yes;"> </span>It was only in 1906 that the
name Dolores officially replaced Paric as the name of the municipality in
governmental and ecclesiastical records.<span style="mso-spacerun: yes;">
</span></span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; text-indent: .5in;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; text-indent: .5in;">
<span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">In fine, this brief history corrects a number
of <b style="mso-bidi-font-weight: normal;">erroneous statements</b>, purportedly
historical, that have been dished out, for example, in the article, ‘<i style="mso-bidi-font-style: normal;">Dolores: Your Home in Eastern Samar</i>,”
published in the 2008 Souvenir Program of Dolores Town Fiesta, which was based
on, but sometimes literally lifted from, two articles: “<i style="mso-bidi-font-style: normal;">That You May Know About Dolores</i>,” in the 1966 Souvenir Program, and
“<i style="mso-bidi-font-style: normal;">A</i> <i style="mso-bidi-font-style: normal;">Portrait of Dolores</i>” in the 1977 Souvenir Program.<span style="mso-spacerun: yes;"> </span>Here are samples of baseless and false
assertions, among so many: [1] That Paric was a first settlement (p.30); [2] That
Bacod was a second settlement (pp.30-31); [3] That Dolores was a third
settlement (p.31); [4] That Bacod river was formerly called Tumaguingting
river (p.31); [5] That Dolores was born in 1888! and [6] That Dolores was founded on August 31, 1863--a product of wrong reading of historical documents!</span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; text-indent: .5in;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; text-indent: .5in;">
<span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;">For those interested in the details and in
lengthy accounts of the history of Dolores, see Lope Robredillo, “<i style="mso-bidi-font-style: normal;">The Parish of St Joachim: Its Genesis and
Development (1602-1898</i>),” <b style="mso-bidi-font-weight: normal;">Philippiniana
Sacra</b> (Manila: University of Santo Tomas, 1990) 465-482; Lope Robredillo, <i style="mso-bidi-font-style: normal;">“Resistance and Assimilation: A History of
Dolores (Eastern Samar), 1602-1898,”</i> <b style="mso-bidi-font-weight: normal;">Leyte-Samar
Studies XIX</b> (Tacloban City: Divine World University, 1985) 2, 105-147 (a
revision of the latter was published in the 2001 Dolores Town Fiesta Souvenir
Program); and Lope Robredillo, “<i style="mso-bidi-font-style: normal;">The Dolores
Resistance against the Americans, 1899-1906</i>,” <b style="mso-bidi-font-weight: normal;">Leyte-Samar Studies</b> <b style="mso-bidi-font-weight: normal;">XXI (</b>Tacloban
City: Divine Word University, 1987), 1:1-28.</span></div>
Lope C Robredillohttp://www.blogger.com/profile/00133081714992921454noreply@blogger.com4tag:blogger.com,1999:blog-4149911667778973331.post-60669245113532670202016-11-14T15:06:00.001-08:002016-11-14T15:50:38.033-08:00AN OVERVIEW OF THE BASIC ECCLESIAL COMMUNITIES (BECs)<!--[if gte mso 9]><xml>
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<b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "arial black" , sans-serif; font-size: 18.0pt;">AN
OVERVIEW OF THE BASIC ECCLESIAL </span></b></div>
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<b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "arial black" , sans-serif; font-size: 18.0pt;">COMMUNITIES
(BECs)</span></b></div>
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<b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">by
Msgr Lope C. Robredillo, VG</span></b></div>
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<br /></div>
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<i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 13.0pt;">[Note:
This is the English version of a talk delivered by the author at the First
Diocesan Congress of Basic Ecclesial Communities (BECs) of the Diocese of
Borongan, participated in by all the parishes, held at the parish church of St
Anthony of Padua, Llorente, Eastern Samar, on January 19, 2006]</span></i></div>
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<b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">Introduction: Why the
BECs in the Diocese?</span></b></div>
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;"><span style="mso-tab-count: 1;"> </span>The 1997 First Synod of Borongan is a milestone in the
history of the </span></div>
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<span style="font-size: small;"><span style="font-family: Georgia,"Times New Roman",serif;">Diocese.<span style="mso-spacerun: yes;"> </span>It enshrines a
diocesan <i style="mso-bidi-font-style: normal;">vision,</i> and defines its <i style="mso-bidi-font-style: normal;">mission</i> to give direction to the life
and work of the whole diocese.</span></span><span style="mso-spacerun: yes;"><span style="font-size: small;"><span style="font-family: Georgia,"Times New Roman",serif;"> </span></span> </span><br />
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">Included in
its mission is the formation of basic ecclesial communities.<span style="mso-spacerun: yes;"> </span>With PCP II, the Synod believes that the
renewed diocese it envisions finds expression in one ecclesial movement: the
BECs. (<i style="mso-bidi-font-style: normal;">PCP II</i>, 137).<span style="mso-spacerun: yes;"> </span>That is why, the 2004 <i style="mso-bidi-font-style: normal;">pastoral plan</i> of the Diocese provides for the establishment of the
BECs in all the parishes.</span></div>
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<b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">What Is Meant by Basic
Ecclesial Community (BEC)? </span></b></div>
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<b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;"><span style="mso-tab-count: 1;"> </span>Terminology.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">In trying to see the meaning of BECs, it
is instructive to note that they came to us under various brands.<span style="mso-spacerun: yes;"> </span>In the 1960s and 1970s, they were known as
base communities, basic communities, or grassroots-communities.<span style="mso-spacerun: yes;"> </span></span></div>
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">But to
specify its religious character, and especially its adhesion to the Church,
they became known, in Latin America, as <i style="mso-bidi-font-style: normal;">communidades
eclesiales de base,</i> which is translated as base-level ecclesial communities
or basic church communities (CEB).<span style="mso-spacerun: yes;"> </span>In Africa, they are called small Christian communities
(SCC).<span style="mso-spacerun: yes;"> </span></span></div>
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">In the
Philippines, they have various names: <i style="mso-bidi-font-style: normal;">Kriska
or Kristohanong Katilingban</i>, <i style="mso-bidi-font-style: normal;">Gagmayang
Kristohanong Katilingban, Munting Sambayanang</i> <i style="mso-bidi-font-style: normal;">Kristiyano</i> (MSK), Basic Christian Community.</span></div>
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">But why are
they called Basic Ecclesial Communities?<span style="mso-spacerun: yes;">
</span>Before we describe them, let us first of all look at the meaning of each
term:</span></div>
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<b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">Basic</span></b><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;"> means “at the lowest
level of society,” grass-root; they are not at the vertex (diocesan or
universal); rather, their members are at the bottom of the social and ecclesiastical
pyramid; it also means “coming from the faith of small or simple baptized
Christians.<span style="mso-spacerun: yes;"> </span>The word also refers to
their size, which is small—small enough for each member to know each other, yet
they are not a <i style="mso-bidi-font-style: normal;">barkadahan</i>.</span></div>
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<b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">Ecclesial</span></b><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;"> signifies the basic
motivation for the BECs—to live and continue the life and mission of Christ in
a group of people, who are in communion with the local Church. The members of
these communities manifest, experience and localize the Church at the
grass-roots level. It is not a natural community.</span></div>
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<b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">Community</span></b><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;"> is used to signify
that the BECs are not prayer groups, discussion groups, or service groups.<span style="mso-spacerun: yes;"> </span>Rather, it means that the members live in <i style="mso-bidi-font-style: normal;">close proximity</i> and know each other; personal
relationships are important; they exercise sharing and mutual help; they have
common values, common commitment, and common mission; each member participate
in decision making; they face community problems and challenges.</span></div>
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<b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">How
Did BECs Start?</span></b></div>
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<b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;"><span style="mso-tab-count: 1;"> </span></span></b><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">There is no doubt that
the greatest factor that influenced the rise and growth</span></div>
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of BECs is the <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">impact
of the Second Vatican Council</i></b>, with its emphasis on the <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">communitarian
model of the Church,</i></b><span style="mso-spacerun: yes;"> </span><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">the
active participation of the laity</i> </b>and <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">the liturgical reform</i></b>
that allowed Sunday celebration without a priest.<br />
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;"><span style="mso-tab-count: 1;"> </span>But how did the BECs come into being?<span style="mso-spacerun: yes;"> </span>In Brazil (Latin America), they started in
1956 with the evangelization movement, which eventually evolved into a
situation in which communities without a priest, among other things, would
gather around the radio to pray aloud the people’s part of the mass being
celebrated by the Bishop and hear his homily.<span style="mso-spacerun: yes;">
</span>By 1963, there were about 1,410 radio schools.<span style="mso-spacerun: yes;"> </span></span></div>
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">In the
Philippines, the <i style="mso-bidi-font-style: normal;">barangay sang birhen</i>
of the 1950s is their precedent, since this strengthened the sense of
community, but the BECs as we have them now started in the rural areas of
Mindanao as a pastoral strategy to renew the Church following Vatican II.<span style="mso-spacerun: yes;"> </span>Many of them came from existing sociological
or parochial structures (chapel organization, neighborhood organization), but
were eventually Christianized.<span style="mso-spacerun: yes;"> </span>While lay
people composed them, they were organized and supported by the priest.<span style="mso-spacerun: yes;"> </span>Others were organized by the Mindanao-Sulu
Pastoral Conference, the NASSA, and the Redemptorist Mission Teams.<span style="mso-spacerun: yes;"> </span>But no doubt, the socio-economic and
political situation influenced the way these were organized.</span></div>
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">In
Australia, we might single out the Adelaide Archdiocese where the BECs were
established by Archbishop Faulkner himself in 1994; he enshrined their
formation in the diocesan vision, and asks his priests to move toward the BECs.</span></div>
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<b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">How
Are We to Define the BECs?</span></b></div>
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<b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 8.0pt;"><span style="mso-tab-count: 1;"> </span></span></b><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 8.0pt;"><span style="mso-spacerun: yes;"> </span></span></div>
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;"><span style="mso-tab-count: 1;"> </span>The 3<sup>rd</sup> General Conference of Latin American
Bishops (1979) gave the following description (“<i style="mso-bidi-font-style: normal;">Evangelization at Present and in the Future of Latin America</i>,” par
642): “As a community, the CEB brings together families, adults and young
people in an intimate interpersonal relationship grounded in the faith.<span style="mso-spacerun: yes;"> </span>As an ecclesial reality, it is a community of
faith, hope and charity.<span style="mso-spacerun: yes;"> </span>It celebrates
the word of God and takes its nourishment from the Eucharist, the culmination
of all the sacraments.<span style="mso-spacerun: yes;"> </span>It fleshes out
the Word of God in life through solidarity and commitment to the new
commandment of the Lord and through the service of approved coordinators; it
makes present and operative the mission of the Church and the visible communion
with the legitimate pastors.<span style="mso-spacerun: yes;"> </span>It is a
base-level community because it is composed of relatively few members as a
permanent body, like a cell of a larger community.</span></div>
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">The Second
Plenary Council of the Philippines devotes two paragraphs to describe the BECs
(138-139): “They are small communities of Christians, usually of families who
gather together around the Word of God and the Eucharist.<span style="mso-spacerun: yes;"> </span>These communities are united to their pastors
but are ministered to regularly by lay leaders.<span style="mso-spacerun: yes;">
</span>The members know each other by name and share not only the Word of God
and the Eucharist, but also their concerns both material and spiritual.<span style="mso-spacerun: yes;"> </span>They have a strong sense of belongingness and
of responsibility for one another.</span></div>
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;"><span style="mso-tab-count: 1;"> </span>“Usually emerging at the grassroots among poor farmers and
workers, Basic </span></div>
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<span style="font-family: Georgia,"Times New Roman",serif;">Ecclesial Communities consciously strive to integrate their
faith and their daily life.<span style="mso-spacerun: yes;"> </span>They are
guided and encouraged by regular catechesis.<span style="mso-spacerun: yes;">
</span>Poverty and their faith urge their members towards solidarity with one
another, action for justice, and toward a vibrant celebration of life in the
liturgy.”</span><br />
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;"><span style="mso-tab-count: 1;"> </span>Personally, to me, one of the best descriptions of the BEC,
if only because it is easy to grasp, comes from Abp Orlando Quevedo, formerly
President of the CBCP.<span style="mso-spacerun: yes;"> </span>According to him,
the BEC is</span></div>
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;"><span style="mso-list: Ignore;">1)<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">a small grassroots
community of believers;</span></div>
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;"><span style="mso-list: Ignore;">2)<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">that brings
together families and individuals in intimate personal and social relationship
based on faith;</span></div>
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;"><span style="mso-list: Ignore;">3)<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">whose
members gather together with their leaders to worship the Lord;</span></div>
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;"><span style="mso-list: Ignore;">4)<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">listen
prayerfully to the Word of God, reflect on it, apply it to their daily lives;</span></div>
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;"><span style="mso-list: Ignore;">5)<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">take
nourishment in the Eucharist;</span></div>
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;"><span style="mso-list: Ignore;">6)<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">share with
one another, serve and support one another;</span></div>
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;"><span style="mso-list: Ignore;">7)<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">in a true
fellowship of faith, hope and love—</span></div>
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;"><span style="mso-list: Ignore;">8)<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">in a word,
to evangelize others and at the same time to be evangelized.</span></div>
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<b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">Chief
Characteristics of the BECs</span></b></div>
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<br /></div>
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<b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;"><span style="mso-tab-count: 1;"> </span></span></b><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">What are the chief
characteristics of these communities?<span style="mso-spacerun: yes;"> </span>In
his book, <i style="mso-bidi-font-style: normal;">Charism and Power</i>, Latin American
theological Leonardo Boff sees five points that characterize them: (1) an
oppressed yet believing people; (2) born from the Word of God; (3) a new way of
being Church; (4) sign and instrument of liberation; and (6) a celebration of
faith and life.</span></div>
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;"><span style="mso-tab-count: 1;"> </span>Following J. van Nieuwenhove, Lode Wosten, in his book, <i style="mso-bidi-font-style: normal;">Doing Ecclesiology,</i></span></div>
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<i style="mso-bidi-font-style: normal;"> </i><span style="font-family: Georgia,"Times New Roman",serif;">consider the
following as key phrases in the Puebla
description of the BECs: (1) centers of evangelization within a Church
fellowship, (2) motive force for the renewal of the Church; (3) and a place,
where Christians, especially the poor, (4) fashion their vocation for the
service of the world.</span><br />
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<br /></div>
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;"><span style="mso-tab-count: 1;"> </span>On the other hand, Quevedo enumerates 5 characteristics:
(1) faith based; (2) Chris-centeredness; (3) Community-orientations; (4)
participatory; (5) serving and sharing; (6) love.</span></div>
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">For our
purpose, the following may suffice:</span></div>
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<br /></div>
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<b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 14.0pt;"><span style="mso-list: Ignore;">(1)<span style="font: 7.0pt "Times New Roman";"> </span></span></span></b><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">Poor yet Believing</span></b><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">—a concrete realization
of the Church of the Poor:</span></div>
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">They emerge
from among the poor, at the grass-roots level;</span></div>
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">Yet, they
are people of faith, they are a community of faith</span></div>
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">They look at
Jesus as the center of their lives—his life is the norm and the inspiration</span></div>
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;"><span style="mso-list: Ignore;">4.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">They believe
in his promise of the Kingdom
of God; God cares for
them, and he will eventually change this world into a new one.</span></div>
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;"><span style="mso-list: Ignore;">5.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">Contrast feature</span></i><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">: They imply that the
Church need not always be a Church of the <i style="mso-bidi-font-style: normal;">poblacion</i>;
it is also a Church of the periphery; it need not always be a Church of the
learned, the famous, the money, but also of the illiterate, the neglected, the
scum.</span></div>
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;"><span style="mso-list: Ignore;">6.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">Contrast feature: </span></i><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">They do not profess any
ideology (like communism, socialism, or capitalism), rather they draw
inspiration from the Word of God, from the teachings of the Church, and look at
realities from the perspective of their faith.</span></div>
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<br /></div>
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<b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 14.0pt;"><span style="mso-list: Ignore;">(2)<span style="font: 7.0pt "Times New Roman";"> </span></span></span></b><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">Community-oriented---</span></b></div>
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">Their
members live in proximity or in the same neighborhood, like a squatter area, or
a <i style="mso-bidi-font-style: normal;">barangay</i> where they know each other
by name, and relate to each other.<span style="mso-spacerun: yes;"> </span>Thus,
it is small enough to permit <i style="mso-bidi-font-style: normal;">personal
relationship </i>among the members, and large enough to contain itself in its
basic needs;</span></div>
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">They strive
to be of one heart and one mind;</span></div>
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">They have a
strong sense of co-responsibility and solidarity; there is mutual care, sharing
and support</span></div>
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;"><span style="mso-list: Ignore;">4.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">Contrast feature</span></i><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">: it is not a church of
individuals who do not know each other, who pray alone, who go to mass alone,
who think that they go to heaven alone.</span></div>
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<b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 14.0pt;"><span style="mso-list: Ignore;">(3)<span style="font: 7.0pt "Times New Roman";"> </span></span></span></b><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">Participatory—Consultative</span></b></div>
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<span lang="EN-US" style="font-size: 14.0pt;"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">Participation
is absolutely necessary.<span style="mso-spacerun: yes;"> </span>It is based on
the understanding of and respect for the various charisms or gifts;</span></div>
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<span lang="EN-US" style="font-size: 14.0pt;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">The
selection of leaders, process of decision-making, planning, prayer sessions,
and implementation of decisions—all these are characterized by the widest
member-participation.</span></div>
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<span lang="EN-US" style="font-size: 14.0pt;"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">Charisms are
recognized in the ministries: youth, family, liturgy, social action,
catechesis, education, etc.</span></div>
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<span lang="EN-US" style="font-size: 14.0pt;"><span style="mso-list: Ignore;">4.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">Thus, the
BECs participate in the life and mission of the Church.</span></div>
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<span lang="EN-US" style="font-size: 14.0pt;"><span style="mso-list: Ignore;">5.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">Contrast feature</span></i><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">: unlike the parish, it
is headed by a lay person who leads in the celebration of the Word, the
priestless Sunday service, meeting, and other community affairs.<span style="mso-spacerun: yes;"> </span>Hence, lay ministries are recognized in the
small community. <span style="mso-spacerun: yes;"> </span>It is not hierarchical,
but closely connected with the hierarchy in the person of the priest.</span></div>
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<br /></div>
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<b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 14.0pt;"><span style="mso-list: Ignore;">(4)<span style="font: 7.0pt "Times New Roman";"> </span></span></span></b><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">Gathered around the Word of God and the
Eucharist</span></b></div>
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">1. The
Gospel is heard, believed, shared, and lived in the community,</span></div>
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">2. The
participants reflect on the Gospel in order to interpret the life and events in
the community, and see their life and happenings in the light of the Word of
God.</span></div>
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">3.
Therefore, they look at realities and events in the light of their faith, and
their reflection on the Word of God.</span></div>
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">4. Hence,
once or twice a week, the gather for Bible sharing and reflection, usually in
one of the homes of the members</span></div>
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">5. They
study the Bible in relation to their daily life, and draw inspiration</span></div>
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for
proper Christian action.<br />
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">6. They
denounce the sins of society in the light of the Gospel.</span></div>
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">7. They
announce the good news to the society.</span></div>
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">8. They
gather to celebrate the Sunday service without the Priest.</span></div>
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">9. <i style="mso-bidi-font-style: normal;">Contrast feature</i>: it is not primarily
for an income-generating project, for the building of a new structure, but they
gather primarily to hear the Word, receive the Sacraments, and live the Word
and Sacraments in their daily life.</span></div>
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">9. They have
high regard for popular religiosity—novenas, rosary, celebration of feasts,
processions, etc.</span></div>
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<br /></div>
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<b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">(5)</span></b><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;"> <b style="mso-bidi-font-weight: normal;">Sign and Instrument of Development and
Liberation</b></span></div>
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;"><span style="mso-tab-count: 1;"> </span>1. They are concerned with the
material well-being of their members and the community.</span></div>
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;"><span style="mso-tab-count: 1;"> </span>2. They try to build a community
of peace, based on justice, freedom and love.<span style="mso-spacerun: yes;">
</span>Thus, they have health care projects, mutual aid fund, transfer
technology in agriculture.<span style="mso-spacerun: yes;"> </span>Other may
have communal farms, or involved in issues of justice and peace, or take
position against business malpractices.</span></div>
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;"><span style="mso-tab-count: 1;"> </span>3. That is why, during Martial
Law, the BECs defended human rights, protested against oppressive laws, etc.</span></div>
<div class="MsoNormal" style="margin-left: .75in; text-align: justify; text-indent: -.75in;">
<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;"><span style="mso-tab-count: 1;"> </span>3. <i style="mso-bidi-font-style: normal;">Contrast feature</i>: they are not concerned only with the spiritual
realities, or with only one aspect of the human person; but with the entire
aspects that make the human person—economic, political, cultural, environment,
spiritual, bodily, etc.<span style="mso-spacerun: yes;"> </span>They aim at
total human development and liberation.</span></div>
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<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">The
BECs in the Diocese of Borongan</span></b><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "calisto mt" , serif;"><span style="mso-spacerun: yes;"> </span></span></b></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify; text-indent: .5in;">
<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">In
implementation of the diocesan thrust, the BEC program opened in the diocese
under two forms, the first one being that of Daughters of Charity (DC), through
Sr Alicia Arreglo, DC, diocesan coordinator of the basic ecclesial
communities,<span style="mso-spacerun: yes;"> </span>the second, that of the
Redemptorist Mission Teams (RMTs), under Rev Carlo Villaflor, CSsR. </span></div>
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<br /></div>
<div class="MsoNormal" style="text-align: justify; text-indent: .5in;">
<b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;"><span style="mso-spacerun: yes;"> </span>(1)</span></b><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;"> The DC
model has several components: formation, community organizing, agricultural
component, income-generating projects, cooperatives and health programs.<span style="mso-spacerun: yes;"> </span>Sr Areglo started organizing basic ecclesial
communities in June 1995 in 5 parishes (Guiuan, Borongan, Balangkayan,
Lalawigan, and Sulat) and </span></div>
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<span style="font-family: Georgia,"Times New Roman",serif;">16 barangays.<span style="mso-spacerun: yes;">
</span>The first seminar was given for formators in October 16-20, 1995.<span style="mso-spacerun: yes;"> </span>Its initial fund was borrowed from NEWSFi in
the amount of P245,000.<span style="mso-spacerun: yes;"> </span>It later
expanded to 10 parishes (Oras, Giporlos, Salcedo, Canavid and San Policarpo)
and 57 barangays.<span style="mso-spacerun: yes;"> </span>When the DC turned
over the program to the Diocese on May 18, 2004, it was headed by Sr. Jocelyn Verdadero, DC,
whose staff ministers to 52 active areas with sustaining program.</span><span style="mso-spacerun: yes;"><span style="font-family: Georgia,"Times New Roman",serif;"> </span> </span><br />
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<br /></div>
<div class="MsoNormal" style="text-align: justify; text-indent: .5in;">
<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">As of 2004,
the program covers 11 parishes, with 70 BECs, and is under Ms. Virginia Raagas,
a school supervisor of Oras.<span style="mso-spacerun: yes;"> </span>In this
sustaining phase, the BEC Office is engaged, among others, in the monitoring of
on-going projects—(a) rice mill in Balogo, Balangkayan; (b) copra buying in
Cantubi, Balangkayan; (c) </span></div>
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<a href="https://2.bp.blogspot.com/-4yLGj6JsjEo/WCpDIqZRI8I/AAAAAAAAAZM/0gU5ool-jNwTKw6VAYxrCAIVgGA8fdqsACLcB/s1600/DSC00008.JPG" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="240" src="https://2.bp.blogspot.com/-4yLGj6JsjEo/WCpDIqZRI8I/AAAAAAAAAZM/0gU5ool-jNwTKw6VAYxrCAIVgGA8fdqsACLcB/s320/DSC00008.JPG" width="320" /></a></div>
<span style="font-family: Georgia,"Times New Roman",serif;">communal farm operation in Caisawan, Balangkayan; (d)
tricycle operation in Maybocog, Maydolong; (e) individual income-generating
projects in Sto. Niño, Sulat; (f) consumers’ cooperative in Buntay, Oras; (g)
consumers’ cooperative in Dao, Oras; and (h) individual income-generating
projects in San Eduardo, Oras.<span style="mso-spacerun: yes;"> </span>More
recently, as a result of the BEC-NASSA meeting on August 26, 2004, the BEC Office assists five
parishes—San Policarpo, Oras, Dolores, Sulat, and San Julian—which have been
chosen to implement the BEC-based NASSA project, which is Empowering Marginalized
Sectors through BEC-Based Integral Evangelization<b style="mso-bidi-font-weight: normal;">.<span style="mso-spacerun: yes;"> </span></b></span><br />
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<br /></div>
<div class="MsoNormal" style="text-align: justify; text-indent: .5in;">
<b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">(2)</span></b><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;"> In contrast with the
first which is barangay-based, the other BEC model is parish-based, handled by
the Redemptorist Mission Teams (RMTs).<span style="mso-spacerun: yes;">
</span>The latter operated in Lawaan, Quinapondan, Sulat, Buenavista, San
Julian and Sulangan.</span></div>
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 8.0pt;"><span style="mso-spacerun: yes;"> </span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: .5in;">
<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">As of December 31, 2005, the
Diocese has 88 BECs, present in 14 parishes: Arteche (10), San Policarpo (10),
Oras (10), Dolores (10), Maslog (2), Canavid (2), Sulat (10), San Julian (10),
Borongan (4), Lalawigan (2), Balangkayan (4), Guiuan (7), Homonhon (3), and
Salcedo (3).</span></div>
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<br /></div>
<div class="MsoNormal" style="margin-left: .75in; text-align: justify; text-indent: -.75in;">
<b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">Final Word: What Does
the Hierarchy Say about These Communities?</span></b></div>
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<br /></div>
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<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;"><span style="mso-spacerun: yes;"> </span>Since they emerge from the grassroots,
one might wonder if these </span></div>
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<a href="https://2.bp.blogspot.com/-dw1bVX-mRgA/WCpDc72rN_I/AAAAAAAAAZQ/CZBvN59JNG8XBNSSiO1Ff6fj-28KEF_DACLcB/s1600/DSC00052.JPG" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="240" src="https://2.bp.blogspot.com/-dw1bVX-mRgA/WCpDc72rN_I/AAAAAAAAAZQ/CZBvN59JNG8XBNSSiO1Ff6fj-28KEF_DACLcB/s320/DSC00052.JPG" width="320" /></a></div>
communities have been recognized by the Church at the
highest level.<span style="mso-spacerun: yes;"> </span>It is instructive to note
that Popes have given approval and encouragement to these communities.<span style="mso-spacerun: yes;"> </span>Pope Paul VI, in his 1975 apostolic
exhortation, <i style="mso-bidi-font-style: normal;">Evangelii Nuntiandi</i>,
calls them a source of hope for the universal Church (n 58).<span style="mso-spacerun: yes;"> </span>More recently, John Paul II, in his 1990
encyclical <i style="mso-bidi-font-style: normal;">Redemptoris Missio</i>, refers
to them as “a sign of vitality within the Church, and instrument of formation
and evangelization, a starting point for a new society based on a ‘civilization
of love’.<span style="mso-spacerun: yes;"> </span>[They] decentralize and
organize the parish community, to which they always remain united… [These
communities become a means of evangelization and of initial proclamation of the
Gospel and a source of new ministries.<span style="mso-spacerun: yes;">
</span>At the same time, by being imbued with Christ’s love, they also show how
divisions, tribalism and racism are overcome” (n 51).<span style="mso-spacerun: yes;"> </span>And in his 1999 apostolic exhortation, <i style="mso-bidi-font-style: normal;">Ecclesia in Asia</i> (n 25) the Holy Father recognizes
“the value of basic ecclesial communities as an effective way of promoting
communion and participation in parishes and Dioceses, and a genuine force of
evangelization.” <br />
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<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;"><span style="mso-tab-count: 1;"> </span>Not surprisingly enough, in 1991 during the Second Plenary
Council (PCP-II), Church in the Philippines adopted the establishment of the
BECs as the pastoral priority in all its diocese: “Basic Ecclesial Communities
under various names and forms—BCCs, small Christian communities, covenant
communities—must be vigorously promoted for the full living of the Christian
vocation in both rural and urban areas.<span style="mso-spacerun: yes;">
</span>Active non-violence will be a guiding principle in their approach to
social change” (PCP II, Art 109).<span style="mso-spacerun: yes;"> </span>For
this reason, the Council directed the Conference to “issue an official
statement on BECs, on their nature and function as recognized by the Church,
making it clear that they are not simply another organization” (Art 110 #1).</span></div>
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<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">FIRST
DIOCESAN CONGRESS ON BECs </span></b></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">Parish of St Anthony of
Padua, Llorente</span></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-US" style="font-family: "calisto mt" , serif; font-size: 14.0pt;">January 18-20, 2006</span></div>
Lope C Robredillohttp://www.blogger.com/profile/00133081714992921454noreply@blogger.com1tag:blogger.com,1999:blog-4149911667778973331.post-47415159560756130112016-10-28T16:41:00.001-07:002016-11-18T04:25:55.975-08:00HISTORY OF THE FIRST SYNOD OF THE DIOCESE OF BORONGAN<div style="text-align: center;">
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<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 20.0pt; mso-bidi-font-size: 10.0pt;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">by Msgr Lope C Robredillo, SThD</span></b></span></b></span><br />
<div style="text-align: left;">
<br /></div>
<div style="text-align: left;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-family: "georgia" , "times new roman" , serif;">THIS essay has<span style="font-family: "georgia" , "times new roman" , serif;"> two parts: the fi<span style="font-family: "georgia" , "times new roman" , serif;">rst one gives an account of <span style="font-family: "georgia" , "times new roman" , serif;">the acts of the Synod; the second treats <span style="font-family: "georgia" , "times new roman" , serif;">of its acts and decrees.</span></span></span></span></span><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 20.0pt; mso-bidi-font-size: 10.0pt;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"> </span></b> </span></b></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 20.0pt; mso-bidi-font-size: 10.0pt;">PART I: THE
ACTS OF THE FIRST DIOCESAN SYNOD OF
BORONGAN</span></b></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Introduction</span></b></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://1.bp.blogspot.com/-xH7MFwZ2m0c/WBXxj4mYLFI/AAAAAAAAALQ/cfrhk3zHZIcQ_r4iBeiUh5LAltpfTa8agCLcB/s1600/diocesan%2Bsynod%2B002.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="221" src="https://1.bp.blogspot.com/-xH7MFwZ2m0c/WBXxj4mYLFI/AAAAAAAAALQ/cfrhk3zHZIcQ_r4iBeiUh5LAltpfTa8agCLcB/s320/diocesan%2Bsynod%2B002.jpg" width="320" /></a><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-spacerun: yes;"> </span></span><b style="mso-bidi-font-weight: normal;"><sub><span lang="EN-US" style="font-size: 36.0pt; mso-bidi-font-size: 10.0pt;">C</span></sub></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">OVERING A SPAN of
one year and seven months starting with its official convocation by the Most Rev
Leonardo Y. Medroso, DD, Bishop of Borongan on April 11, 1996 and ending with
the formal closing of the synodal celebration on Nov. 15, 1997, the First
Diocesan Synod of Borongan represents the shared effort of Christ’s faithful in
Eastern Samar, under the leadership of the Bishop, to renew the diocese in the
light of the Second Vatican Council and the Second Plenary Council of the
Philippines, vis-a-vis the current situation which obtains in the diocese so as
to realize its collective vision of a transformed local Church.<span style="mso-spacerun: yes;"> </span>Looked at from the vantage point of <i style="mso-bidi-font-style: normal;">content,</i> the Synod was a collaborative
exercise of learning, reflecting on, and exchanging of views on the situation
in Eastern Samar, the ecclesiology of Second Vatican Council and the Second
Plenary Council of the Philippines, and the program of action necessary for the
diocese of Borongan in view of the communitarian ecclesiological
understanding.<span style="mso-spacerun: yes;"> </span>Ultimately then, it was a
concerted act which, Bishop Medroso initiating, sought to define the kind of
local Church which the diocese of Borongan will hopefully tur to be in the
years ahead.</span></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>In terms of <i style="mso-bidi-font-style: normal;">process,
</i>two points may be underscored.<span style="mso-spacerun: yes;"> </span>The
design of the synodal process may have appeared complicated, and probably it
was.<span style="mso-spacerun: yes;"> </span>Admittedly, it could</span></span><br />
<div class="separator" style="clear: both; text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><a href="https://2.bp.blogspot.com/-ytbsyeYaH-o/WC7xMbLguFI/AAAAAAAAAco/yAlTXRM3hCsVtWLhHQmGP159gS71v7ThwCLcB/s1600/diocesan%2Bsynod%2B159.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="231" src="https://2.bp.blogspot.com/-ytbsyeYaH-o/WC7xMbLguFI/AAAAAAAAAco/yAlTXRM3hCsVtWLhHQmGP159gS71v7ThwCLcB/s320/diocesan%2Bsynod%2B159.jpg" width="320" /></a></span></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"> have been
simplified.<span style="mso-spacerun: yes;"> </span>But in pursuit of the
ecclesiological outlook of the PCP II, the plan was conceived by the synodal
architect with the end in view emphasizing lay empowerment, and it was thus
deemed necessary that the synodal process would begin with the laity themselves
participating and would enlist their involvement in the very process itself.<span style="mso-spacerun: yes;"> </span>What ultimately ensued, then, was a
“from-the-bottom-up” approach.<span style="mso-spacerun: yes;"> </span>Secondly,
as regards participation, although many aspects of the synodal process could
have been treated at the Synod proper itself, these were moved instead to the
pre-synod phases to enhance the involvement of as many laymen as possible and
the participation of the clergy and religious, at both the parochial and
regional levels.<span style="mso-spacerun: yes;"> </span>Such being the purpose,
both the laity and the clergy could feel and realize that they were really part
of the particular Church of the diocese of Borongan; at the same time, the
celebration of the Synod proper became less convoluted.<span style="mso-spacerun: yes;"> </span>The involvement of the people was impressive,
what with the participation of 8,569 (or 2.45% of 349,617 Catholics in the
diocese) in the preparatory seminars, and around 200 delegates in the actual
celebration.</span></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span></span></span><br />
<div class="separator" style="clear: both; text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"><a href="https://1.bp.blogspot.com/-1SQvaGvjM44/WC7xdaXQ1lI/AAAAAAAAAcs/YMWFYiOomKkQU1fPNU24KBeKkR36gzHNQCLcB/s1600/diocesan%2Bsynod%2B086.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="223" src="https://1.bp.blogspot.com/-1SQvaGvjM44/WC7xdaXQ1lI/AAAAAAAAAcs/YMWFYiOomKkQU1fPNU24KBeKkR36gzHNQCLcB/s320/diocesan%2Bsynod%2B086.jpg" width="320" /></a></span></span></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Truth to tell, though, the<span style="mso-spacerun: yes;"> </span>beginnings of the plan to hold the First
Diocesan Synod of Borongan may be traced to as far as 1994, and the whole
synodal process may be conveniently divided into six phases: (1) The Beginnings
of the Synod; (2) The Stage of<span style="mso-spacerun: yes;">
</span>Information, Organization and Catechesis; (3) The Stage of<span style="mso-spacerun: yes;"> </span>Study and Discussion; (4) The Stage of
Synodal Preparation; (5) The Stage of Celebration; and (6) The Stage of
Promulgation.<span style="mso-spacerun: yes;"> </span>It is the purpose of this
short essay to delineate its beginnings and to give a brief account of each of
the six phases through which Synod underwent.</span></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">THE
BEGINNINGS OF THE BORONGAN</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">SYNOD</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">From Pastoral Assembly to
Diocesan Synod.<span style="mso-spacerun: yes;"> </span></span></i></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">In his effort to
implement the decrees of the Second Plenary Council of the Philippines (PCP II)
and create a diocesan pastoral plan, the Most Rev Leonardo Y. Medroso, DD, on
Feb. 15,1994, appointed Rev Renato A. Lucero Episcopal Vicar for PCP II.<span style="mso-spacerun: yes;"> </span>As an initial step to concretize the mind of
the Bishop, Rev Lucero, parish priest of Maydolong, invited the officials of
all the existing Parish Pastoral Councils in the diocese to an assembly on July
9-10, 1994. The main speaker was Rev Lope C. Robredillo, professor at the St.
John the Evangelist School of Theology (Palo, Leyte), who developed the theme,
“The Theology of Lay Participation in the Church.” The following morning, he
organized the Diocesan Council of the Laity, and Atty Henry Dala, president of
the Parish Pastoral Council of Lalawigan, was elected president.<span style="mso-spacerun: yes;"> </span>But Rev Lucero’s main concern, as set forth
in the latter’s agendum, which was later presented during the meeting of the
priests from the central region on April 19, 1994, was to create a special
group, composed mainly of educators from Maydolong, which would formulate a
survey on how the people of the diocese viewed the Church.<span style="mso-spacerun: yes;"> </span>This group would visit the parishes to draw
out feedback.<span style="mso-spacerun: yes;"> </span>Then, he would<span style="mso-spacerun: yes;"> </span>hire resource speakers for an intensive and
special training of priests and laymen in preparation of the Diocesan Assembly.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>A few days, later, the Bishop had an informal talk with
Rev Pedro C. Quitorio and Rev Robredillo, and having considered the idea of
holding a Diocesan Synod instead of a Pastoral Assembly, they conferred with
Rev. Lucero at the rectory in Maydolong.<span style="mso-spacerun: yes;">
</span>The new plan of holding a Synod was the main agendum when the “Diocesan
PCP II Core Group” formed by some priests (Rev Lucero, Rev Lesme A. Afable, Rev
Anacleto S. Asebias Jr., Rev Joberto A. Picardal), a religious (Sr Ma. Fe d.
Gerodias, RVM), laymen (Atty Henry Dala and Mr Estanislao Quelitano) and a
consultant in theology (Rev Robredillo) were invited by the Bishop to a meeting
at the parish rectory of Sulat, Eastern Samar, on July 30, 1994, with Rev
Picardal as host.<span style="mso-spacerun: yes;"> </span>Bishop Medroso
presiding, the Episcopal Vicar for PCP II, Rev Lucero, revealed the plan which,
in addition to what has been said, provides for the training of 35 lay leaders
as diocesan lay animators for the for the survey in different parishes, and
separate and joint conventions of priests and lay men, in which resource
persons would be invited as speakers. The plan may be sketched as follows:</span></span><br />
<br />
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<a href="https://3.bp.blogspot.com/-uwjDeHRto7E/WC51O2ISMiI/AAAAAAAAAZw/lwk-BOMulH0YEA-FftfR_ytoTVgxrxOCgCLcB/s1600/DSC00001.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="240" src="https://3.bp.blogspot.com/-uwjDeHRto7E/WC51O2ISMiI/AAAAAAAAAZw/lwk-BOMulH0YEA-FftfR_ytoTVgxrxOCgCLcB/s320/DSC00001.JPG" width="320" /></a></div>
</div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>It was hoped that the conventions would be the proximate
preparation for the First Diocesan Synod to be held in 1996 to mark the 35th
anniversary of the erection of Borongan as diocese.<span style="mso-spacerun: yes;"> </span>Rev Lucero presented his model for the Synod
in more details when, together with the Bishop and Mr Quelitano, Jr, he
attended the 2nd Visayas Pastoral Assembly held at the Holy Family Retreat
House, Nivel Hill, Cebu City on August 29-September 1, 1994.</span></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Shift from the Lucero
Plan to the Robredillo Model.<span style="mso-spacerun: yes;"> </span></span></i></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">At the stance of
the Most Rev Medroso, the “Diocesan PCP II Core group” gathered again at the
bishop’s residence on September 18, 1994, and the meeting was attended by the
Bishop, Rev Lucero, Atty Dala, Mr Quelitano, Rev Asebias, Jr., and Rev
Robredillo.<span style="mso-spacerun: yes;"> </span>However, after some
deliberations on the Lucero model at this meeting, the core group opted for the
alternative process of holding a Synod, which Rev Robredillo roughly sketched
as the discussion of the Lucero plan progressed. The group met again the
following Sunday, September 25, at the bishop’s residence, and Rev Robredillo
presented a revision of his architectural design of the synodal process which
he outlined in the previous meeting.<span style="mso-spacerun: yes;">
</span>According to the Robredillo model, the pre-synodal process involves four
stages (stage of organization, stage of information and survey, stage of study
and discussion, and stage of synodal preparation), and except for the last,
each of these has corresponding activities at three levels: diocesan, regional
and parochial. The most important activities are the seminar-workshops in the
parishes at stage one, the making of the various working papers and the
workshops on them in the parishes at the second stage, and the pre-synodal
assembly of all official delegates in the three regions at the third stage,
before the celebration of the synod proper.<span style="mso-spacerun: yes;">
</span>The schematic diagram of the synodal process is rather complicated, but
its simplified form, which saw print in the synodal kit, appears as follows:</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"> </span><br />
<div class="separator" style="clear: both; text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://1.bp.blogspot.com/-AV8dJef1K80/WC51lUmf7aI/AAAAAAAAAZ0/3epfMfu1vR4ce2_89BjLsmk1kk2Rz69_gCLcB/s1600/DSC00002.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="240" src="https://1.bp.blogspot.com/-AV8dJef1K80/WC51lUmf7aI/AAAAAAAAAZ0/3epfMfu1vR4ce2_89BjLsmk1kk2Rz69_gCLcB/s320/DSC00002.JPG" width="320" /></a></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>The process was accepted.<span style="mso-spacerun: yes;">
</span>The Bishop, with the concurrence of the “Diocesan PCP II Core Group”, as
a consequence, commissioned him to present the plan for the Synod at the
scheduled assembly of lay leaders and the Borongan clergy.<span style="mso-spacerun: yes;"> </span>On December 27, 1994, Msgr Medroso invited
lay leaders, mostly coming from the Parish Pastoral Councils, religious sisters
and the priests of the diocese to gather at the bishop’s residence for a
lecture on the proposed Diocesan Synod.<span style="mso-spacerun: yes;">
</span>At midmorning, Rev Robredillo offered them a primer on the Synod in
order to introduce them to what the forthcoming diocesan event was all
about.<span style="mso-spacerun: yes;"> </span>Handouts were distributed for
this purpose.<span style="mso-spacerun: yes;"> </span>After the presentation,
the Bishop asked the assembly whether they were agreed to the holding of a
Synod, and the motion was unanimously approved.<span style="mso-spacerun: yes;">
</span>Consequently, Rev Robredillo, using a flow chart, explained to the
participants the pre-synodal and the synodal processes.</span></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Because of problems of staffing, however, the
implementation of the </span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><a href="https://4.bp.blogspot.com/-dtjaOLbi9NQ/WC7xsGh8rgI/AAAAAAAAAcw/xmvjNo79OjoeD4NS_zahuoBODo8gN-BvQCLcB/s1600/diocesan%2Bsynod%2B059.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="220" src="https://4.bp.blogspot.com/-dtjaOLbi9NQ/WC7xsGh8rgI/AAAAAAAAAcw/xmvjNo79OjoeD4NS_zahuoBODo8gN-BvQCLcB/s320/diocesan%2Bsynod%2B059.jpg" width="320" /></a></span></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">pre-synodal phase could not take off .<span style="mso-spacerun: yes;"> </span>Msgr Crescente B. Japzon, the vicar general,
was considered, but the first choice for president of the Synod was Rev
Asebias, Jr.<span style="mso-spacerun: yes;"> </span>Because the latter refused
the presidency, Rev Robredillo was suggested <i style="mso-bidi-font-style: normal;">in absentia</i>.<span style="mso-spacerun: yes;"> </span>Originally, <b style="mso-bidi-font-weight: normal;">the staff was to be composed of the
following: </b>President, Rev Robredillo; Regional Vice-Presidents: Episcopal
Vicars; Executive Secretary,<span style="mso-spacerun: yes;"> </span>Msgr.
Crescente Japzon; Asst. Secretary, Rev Lucero; Treasurer, Sr Gerodias, RVM;
Chair, Commission on the Laity and Christian Life, Rev Lucero; Chair,
Commission on Social Concerns, Rev Picardal; Chair, Commission on Catechesis
and Catholic Education, Rev Joseph Orsal; Commission on the Clergy and
Religious, Rev Afable; Commission on Youth, Rev Edwin E. Juaban; Commission on
Worship and Religious Concerns, Rev Asebias, Jr; Chair, Education and Training
Committee, Rev Lope Robredillo; Chair, Survey, Monitoring and Evaluating Team,
Rev Lucero; Chair, Editorial and Publication Committee, Rev Benito Noroña;
Chair, Communications and Promotions Committee, Rev Sheldon Amasa; Chair,
Procedures and Other Committee Msgr Crescente Japzon; Chair, Finance
Department, Sr. Gerodias, RVM.<span style="mso-spacerun: yes;"> </span>When Rev
Robredillo was informed of his appointment, however, he declined, and the plan
to hold the synod was shelved.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">THE
STAGE OF INFORMATION, ORGANIZATION </span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">AND
CATECHESIS</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Diocesan Clergy and Lay
Leaders Attend Lecture on Synod.<span style="mso-spacerun: yes;"> </span></span></i></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">It was not,
however, until January 1996 that the plan to hold a Synod was revived.<span style="mso-spacerun: yes;"> </span>The Most Rev Medroso asked Rev Venancio
Amidar, Rev Eutiquio Belizar, Jr, and Rev Robredillo, who constituted the <i style="mso-bidi-font-style: normal;">Ad-Hoc </i>Committee for the Synod, to
meet.<span style="mso-spacerun: yes;"> </span>On January 16, these three priests
gathered, together with six deacons (Rev Roderick Rodeles, Rev Honorio Aniano,
Rev Manuel Lunario, Rev Luisito Guial, Rev Bernard Aljibe and Rev Lowie
Palines), and after Rev Robredillo presented the flow chart of </span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><a href="https://1.bp.blogspot.com/-0y0tr6k1Br4/WC7x7Xl5hSI/AAAAAAAAAc0/zpr5HXfE46cI4mLEHW9ZZs5Mus8xsgo2gCLcB/s1600/diocesan%2Bsynod%2B073.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="228" src="https://1.bp.blogspot.com/-0y0tr6k1Br4/WC7x7Xl5hSI/AAAAAAAAAc0/zpr5HXfE46cI4mLEHW9ZZs5Mus8xsgo2gCLcB/s320/diocesan%2Bsynod%2B073.jpg" width="320" /></a></span></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">the synodal
process, the <i style="mso-bidi-font-style: normal;">Ad-Hoc </i>Committee made
two decisions. First, it commissioned the six deacons, under the coordination
of Rev Belizar, Jr, to make a retreat kit on the major theological themes of
the PCP II, to be used during the Lenten season.<span style="mso-spacerun: yes;"> </span>(A week before the Passion Sunday, Rev
Belizar and the deacons were able to come up with an 18-pare kit entitled “<i style="mso-bidi-font-style: normal;">An Katig-uban han mga Tinun-an.</i>”)<span style="mso-spacerun: yes;"> </span>Second it decided to hold a seminar on the
PCP II for the diocesan priests, since as agents of change, they occupied
decisive positions and important roles.<span style="mso-spacerun: yes;">
</span>The topics to be discussed and their respective speakers were:<span style="mso-spacerun: yes;"> </span>Church and Mission by Rev Robredillo;
Priesthood by Rev Belizar, Jr; Laity by Rev Amidad; Basic Ecclesiastical
Communities by Sr Alice Arreglo, DC; select decrees on the Priesthood by Msgr
Japzon, and select decrees on the Laity by Rev Asebias, Jr.<span style="mso-spacerun: yes;"> </span>The plan to hold a seminar was introduced to
the presbyterium on the Feb. 7 meeting, and after much discussion, even disagreement,
it was approved by the plenum.<span style="mso-spacerun: yes;"> </span>For this
reason, the <i style="mso-bidi-font-style: normal;">Ad-Hoc</i> Committee came
together again on March 21 to map out the details of the seminar.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Seminar for the Diocesan
Clergy.<span style="mso-spacerun: yes;"> </span></span></i></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Called by the
Bishop on Marck 29 (<i style="mso-bidi-font-style: normal;">Circular Letter No.
3, s. 1996), </i>the seminar was held from April 9 through 11, 1996, at the
Conference hall, fourth floor, bishop’s residence.<span style="mso-spacerun: yes;"> </span>On the first day, Rev Robredillo, to</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><a href="https://1.bp.blogspot.com/-bLstl5j1L5g/WC6Jf7cN3eI/AAAAAAAAAbM/CDP8BAThuXkSvefM86kQ8Snsl5q7cIbrACLcB/s1600/1%2B036.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="218" src="https://1.bp.blogspot.com/-bLstl5j1L5g/WC6Jf7cN3eI/AAAAAAAAAbM/CDP8BAThuXkSvefM86kQ8Snsl5q7cIbrACLcB/s320/1%2B036.jpg" width="320" /></a></span></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"> provide
the participants with a background, gave an overview of the Major
Ecclesiologies of the Catholic Church before he talked on the Church and its
Mission according to PCP II.<span style="mso-spacerun: yes;"> </span>The
reactors to the talk were Rev Afable and Rev Romeo Solidon. The next day, Rev
Belizar, Jr spoke on the Theology of the Priesthood and focused on its theology
according to PCP II.<span style="mso-spacerun: yes;"> </span>The panel of
reactors was composed of Rev Asebias, Jr and Rev Erich Brandes.<span style="mso-spacerun: yes;"> </span>Before lunch, Rev Amidar delivered a talk on
the Thelogy of the Laity, stressing the differences in the theology before the
Second Vatican Council and the PCP II.<span style="mso-spacerun: yes;">
</span>The panel of reactors included Rev Fitzgerald Azul, Atty Dala and Mr
Estanilao Quelitano.<span style="mso-spacerun: yes;"> </span>The first lecture
in the afternoon was on the Basic Ecclesial Communities, with Sr Arreglo, DC as
speaker.<span style="mso-spacerun: yes;"> </span>She prefaced the talk with a
theological perspective for understanding the BECs.<span style="mso-spacerun: yes;"> </span>The following formed the panel of
reactors:<span style="mso-spacerun: yes;"> </span>Rev Guido Ditalo, Rev
Picardal, and Rev Moises Camp Jr.<span style="mso-spacerun: yes;"> </span>The
last speaker was Rev Asebias, Jr who talked on some of the decrees on the
laity, with Mr Arnel Balbin and Rev Leroy Geli as reactors.<span style="mso-spacerun: yes;"> </span>Msgr Japzon was<span style="mso-spacerun: yes;"> </span>not able to give a lecture because he failed
to arrive on time.</span></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>On April 11, the whole morning was devoted to group
discussion.<span style="mso-spacerun: yes;"> </span>The clergy were divideed
into three groups, one for each regional division.<span style="mso-spacerun: yes;"> </span>They were asked to discuss four questions:<span style="mso-spacerun: yes;"> </span>1. (a) In the light of the inputs of the
3-day seminar, identify all the areas/aspects of the life and mission of the
diocese that need attention in order to renew the diocese; (b) enumerate them
in the order of importance or priority.<span style="mso-spacerun: yes;">
</span>These areas were worship and special religious concerns, formation and
inter-religious concerns, social action apostolate, special social concerns,
spirituality, </span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><a href="https://4.bp.blogspot.com/-2JxucJRL6FA/WC6JnpRe7qI/AAAAAAAAAbQ/kRBMyzc6QAQJTmLjuV6rcaI-fSuOSNO_QCLcB/s1600/1%2B037.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="232" src="https://4.bp.blogspot.com/-2JxucJRL6FA/WC6JnpRe7qI/AAAAAAAAAbQ/kRBMyzc6QAQJTmLjuV6rcaI-fSuOSNO_QCLcB/s320/1%2B037.jpg" width="320" /></a></span></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">laity, religious, clergy and seminarians, institutions,
inculturation, mass media and communications, and the BECs.<span style="mso-spacerun: yes;"> </span>2.<span style="mso-spacerun: yes;"> </span>How
do you describe each of these areas? (a) What are the weak points of each? (b)
What are the strong points of each?<span style="mso-spacerun: yes;">
</span>3.<span style="mso-spacerun: yes;"> </span>What concrete
suggestions/actions should be made/done in each of these areas/aspects so that
they will contribute to the renewal of the diocese?<span style="mso-spacerun: yes;"> </span>4.<span style="mso-spacerun: yes;"> </span>In
general, how do you assess the ecclesiology of the diocese as reflected in its
current life and mission?<span style="mso-spacerun: yes;"> </span>Since the
whole morning, it turned out, was not enough to answer these questions, the
body decided to continue the discussion b region, at a meeting to be scheduled
by the members of the region.<span style="mso-spacerun: yes;"> </span>They were
asked to submit the results to the <i style="mso-bidi-font-style: normal;">Ad-Hoc</i>
Committee before April 30, 1996.<span style="mso-spacerun: yes;"> </span>So, on
April 16 and 29, the central region met in Borongan and San Julian
respectively; the southern priests gathered in Balangiga on April 9 and in
Salcedon on April 20, and the northern region clergy had their meeting on April
22 in Dolores and July 9 in Can-avid. </span></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Appointments of Synod
Officials.<span style="mso-spacerun: yes;"> </span></span></i></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">As a major stride
in the preparation of the Synod, the Most Rev Medroso, DD, Bishop of Borongan,
at a meeting with the board of consultors, together with Rev Amidar, Rev
Belizar, Jr, and Rev Robredillo, on April 11, made the following official
appointments:</span></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-spacerun: yes;"> </span><span style="mso-tab-count: 1;"> </span>Position<span style="mso-tab-count: 6;"> </span>Name</span></i></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Executive
Committee</span></i></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">President<span style="mso-tab-count: 6;"> </span>Rev
Lope C Robredillo</span></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Vice-President<span style="mso-tab-count: 5;"> </span>Rev
Venancio L Amidar</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Secretary<span style="mso-tab-count: 6;"> </span>Rev<span style="mso-spacerun: yes;"> </span>Leroy R Geli</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Asst Secretary<span style="mso-tab-count: 5;"> </span>Rev
Roderick R Rodeles</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Treasurer<span style="mso-tab-count: 6;"> </span>Rev
Moises A Campo, Jr</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">General
Secretariat<span style="mso-tab-count: 3;"> </span></span></i></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Sec. General<span style="mso-tab-count: 6;"> </span>Rev
Leroy R Geli</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Asst Secretary<span style="mso-tab-count: 5;"> </span>Mr
Ian Mosquisa</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Members<span style="mso-tab-count: 6;"> </span>Mr
Bong Lumactod</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 7;"> </span>Ms
Yelina Pinarok</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Finance Committee<span style="mso-tab-count: 5;"> </span>Rev
Anacleto Asebias</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 7;"> </span>Rev
Joberto A Picardal</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Education Team<span style="mso-tab-count: 5;"> </span>Rev
Venancio L Amidar</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 7;"> </span>Rev
Eutiquio B Belizar</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 7;"> </span>Rev
Leroy Geli</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 7;"> </span>Rev
Lope C Robredillo</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 7;"> </span>Sr
Alice Arreglo, DC</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Theologians<span style="mso-tab-count: 6;"> </span>Rev
Eutiquio B Belizar</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 7;"> </span>Rev
Moises A Campo, Jr</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 7;"> </span>Rev
Edwin C Lanuevo</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Preparatory
Commission’s Head</span></i></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Spirituality<span style="mso-tab-count: 6;"> </span>Rev
Anacleto Asebias, Jr.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Worship<span style="mso-tab-count: 6;"> </span>Rev
Euly B Belizar, Jr.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Formation and</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Evangelization<span style="mso-tab-count: 1;"> </span><span style="mso-tab-count: 3;"> </span>Rev Romeo C
Solidon</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Inculturation<span style="mso-tab-count: 6;"> </span>Rev
Edwin C Lanuevo</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Clergy and Seminarians<span style="mso-tab-count: 4;"> </span>Msgr.
Crescente Japzon</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Religious<span style="mso-tab-count: 6;"> </span>Rev
Felix Rotor</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Organizations <span style="mso-tab-count: 5;"> </span>Rev
Antonio S Alconaba</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Laity<span style="mso-tab-count: 7;"> </span>Rev
Fitzgeral M Azul</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Institutions<span style="mso-tab-count: 6;"> </span>Rev
Moises A Campo, Jr</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Social Action/</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Concerns<span style="mso-tab-count: 5;"> </span>Rev
Joberto A Picardal</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Monitoring<span style="mso-tab-count: 6;"> </span>Mr
Mario Ian Mosquisa</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Members<span style="mso-tab-count: 6;"> </span></span></i><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Social Action
Staff</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">General Editor<span style="mso-tab-count: 5;"> </span>Rev
Lope C Robredillo</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Canon Lawyer<span style="mso-tab-count: 5;"> </span>Rev
Leroy R Geli</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Exhibit and</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Souvenir Prog.<span style="mso-tab-count: 4;"> </span>Rev
Jude C Caliba</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Communications,</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Updates and Promotions<span style="mso-tab-count: 3;"> </span>Rev
Sheldon C Amasa</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Executive Committee and
the General Secretariat.<span style="mso-spacerun: yes;"> </span></span></i></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Although all the
synodal offices were indespensible to the Synod, the Executive Committee and
its implementing arm, the General Secretariat, constituted the nerve center of
the whole synodal process.<span style="mso-spacerun: yes;"> </span>The Executive
Committee frequently met, and it could be said that with the exception of a few
instances, everything that transpired in the synodal process was first
presented and deliberated on in the meetings of the committee, and it was a
functioning one because of the smooth working relationship among its
members.<span style="mso-spacerun: yes;"> </span>The same may be said of the
General Secretariat, headed by Rev Geli, who was assisted by Mr Mosquisa.<span style="mso-spacerun: yes;"> </span>Although several persons worked in the
Secretariat from time to time (e.g., Ms Margie C Baria, Ms Malou Arias, Ms
Maricel M Picardal, Ms Janice Jane P Medroso, Ms Isabel Ibarbia, Ms Daisy
Catubay), the mainsprings at the office were Mr Lumactod and Ms Pinarok, who
did their job more and one could ever bargain for.<span style="mso-spacerun: yes;"> </span>It is worth remembering that the Secretariat
was itself in search of a home it could call its own.<span style="mso-spacerun: yes;"> </span>It started functioning by sharing with the
office of the </span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><a href="https://1.bp.blogspot.com/-r8Z5Yol3Zss/WC6Jwi4RTUI/AAAAAAAAAbU/qE6qJzzs7vAI9jog0AEF75kAWZ669rDtACLcB/s1600/1%2B038.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="230" src="https://1.bp.blogspot.com/-r8Z5Yol3Zss/WC6Jwi4RTUI/AAAAAAAAAbU/qE6qJzzs7vAI9jog0AEF75kAWZ669rDtACLcB/s320/1%2B038.jpg" width="320" /></a></span></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Catholic Social Services Center (CSSC), including from the
latter.<span style="mso-spacerun: yes;"> </span>Msgr Japzon, of course, agreed
to share its staff the Marian Bible Center with the Secretariat.<span style="mso-spacerun: yes;"> </span>But on Jan. 13, 1997, it finally occupied the
room at the fourth floor which houses the Diocesan Archives, and gradually
acquired equipment for its exclusive use.<span style="mso-spacerun: yes;">
</span>By August, it was able, courtesy of the Bishop, to secure a
mimeographing machine, and on Dec. 17, Sr Gerodias, RVM delivered 2 computer
units from Cebu for the Synod.<span style="mso-spacerun: yes;"> </span>One more
computer was added when the Bishop brought along a computer from the NEWS-FI
(North-East-West Samar Foundation, Inc.), Calbayog City, on April 24,
1997.<span style="mso-spacerun: yes;"> </span>In its June 16 meeting, the
Executive Committee approved the purchase of a new computer, and Mr Lumactod
bought one, costing around P40,000.<span style="mso-spacerun: yes;"> </span>But
its most treasured equipment is the Risograph which Mr Lumactod purchased for
P190,790.00 on Oct. 2 in Cebu City.<span style="mso-spacerun: yes;"> </span>That
it lightened the work load of the Secretariat can hardly be overemphasized too
strongly.</span></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Seminar for the
Religious.<span style="mso-spacerun: yes;"> </span></span></i></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Meanwhile,
another seminar was organized on June 22-23 at the Conference hall, bishop’s
residence in Borongan, this time for the religious men and women in the
diocese.<span style="mso-spacerun: yes;"> </span>The Bishop felt that the
religious, too, necessitated an update on the theology after Vatican II and PCP
II to prepare them for the forthcoming Synod.<span style="mso-spacerun: yes;">
</span>In attendance were: 6 RVM sisters from St Joseph’s College, 3 RVM
sisters from St Anthony’s Academy (Llorente), 2 RVM sisters from Our Lady of
Fatima Academy (Gen MacArthur), 3 DC sisters; 3 MSH sisters, 2 from the
Franciscans Sisters of the Sacred Heart, and 2 SDB priests.<span style="mso-spacerun: yes;"> </span>The RVM school in Guiuan, Assumption Academy
was the only religious house that was not represented; those in Holy Cross
Academy were present at the seminar conducted in Oras, and the Mater Divinae
Gratiae College in Dolores sent in representative there.<span style="mso-spacerun: yes;"> </span>The speakers of the seminar were Rev
Robredillo (Church and Mission), Rev Belizar, Jr. (Priesthood), Rev Amidar
(Laity), and Sr Arreglo, DC (BEC).<span style="mso-spacerun: yes;"> </span>Rev
Rotor was also asked to talk on the religious according to PCP II.<span style="mso-spacerun: yes;"> </span>A workshop followed, at which the </span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><a href="https://3.bp.blogspot.com/-xPjzKUR9vjY/WC7yJzc8EhI/AAAAAAAAAc4/SrXQbpC6048Xk9z5E5kedR5uw3j7ZgsugCLcB/s1600/diocesan%2Bsynod%2B032.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="230" src="https://3.bp.blogspot.com/-xPjzKUR9vjY/WC7yJzc8EhI/AAAAAAAAAc4/SrXQbpC6048Xk9z5E5kedR5uw3j7ZgsugCLcB/s320/diocesan%2Bsynod%2B032.jpg" width="320" /></a></span></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">same
questions which were given to the clergy were posed to the Religious.<span style="mso-spacerun: yes;"> </span>It was at this point that Mr Lumactod and Ms
Pinarok began to serve, it turned out later on, as members of the Secretariat.</span></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Seminars for Parish Lay
Leaders.<span style="mso-spacerun: yes;"> </span></span></i></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">But even more in
need of theological updating were the lay people.<span style="mso-spacerun: yes;"> </span>In accord with the synodal plan, and the with
the consent of the presbyterium in its June 18, 1996 meeting, the Diocesan
Synodal Education Team(DSET) gaves seminars for the three diocesan
regions.<span style="mso-spacerun: yes;"> </span>In attendance were several
delegates--five was the minimum number, as was decided in the meeting--from
each Parish Synodal Educational Teams (PSETs).<span style="mso-spacerun: yes;">
</span>In additional to Rev Robredillo, Rev Belizar, Rev Amidar and Sr Arreglo,
DC, other speakers were invited to talk, because it was felt by the Executive
Committee that other relevant topics needs to be given.<span style="mso-spacerun: yes;"> </span>Thus, Rev Geli lectured on the social
teachings in the PCP II, and Mr Mosquisa, Mr Lumactod and Miss Pinarok, spoke
on the current situation of Eastern Samar and the diocese of Borongan.<span style="mso-spacerun: yes;"> </span>For the central parishes, the seminar was
held at Seminario de Jesus Nazareno, Borongan on Augus 9-11; for the northers
parishes, at the Social Hall of the parish rectory in Oras, on August 23-25; and
for those in the southern region, at the Assumption Academy in Guiuan, on July
5-7,1996.<span style="mso-spacerun: yes;"> </span>Below is a list of delegates
from each parish, who were trained to give seminars on the PCP II in their
respective parishes.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Northern Region</span></i></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">August 23-25, 1996</span></i></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Parish<span style="mso-tab-count: 8;"> </span>Delegates</span></i></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Arteche <span style="mso-tab-count: 9;"> </span>0</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">San Policarpo<span style="mso-tab-count: 8;"> </span>5</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Oras<span style="mso-tab-count: 10;"> </span>2<span style="font-family: "georgia" , "times new roman" , serif;">8</span></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Conception<span style="mso-tab-count: 9;"> </span>4</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Maslog<span style="mso-tab-count: 9;"> </span>0</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Dolores<span style="mso-tab-count: 9;"> </span>14</span></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Can-Avid<span style="mso-tab-count: 9;"> </span>9</span></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Taft<span style="mso-tab-count: 10;"> </span>5</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Sulat<span style="mso-tab-count: 10;"> </span>8</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Jipapad<span style="mso-tab-count: 9;"> </span>3</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Central Region</span></i></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">August 9-11, 1996</span></i></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Parish<span style="mso-tab-count: 3;"> </span><span style="mso-tab-count: 5;"> </span>Delegates</span></i></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">San Julian<span style="mso-tab-count: 9;"> </span>7</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Borongan<span style="mso-tab-count: 9;"> </span>5</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Balangkayan<span style="mso-tab-count: 9;"> </span>5</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Llorente<span style="mso-tab-count: 9;"> </span>5</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Maydolong<span style="mso-tab-count: 9;"> </span>4</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Hernani<span style="mso-tab-count: 9;"> </span>4</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Lalawigan<span style="mso-tab-count: 9;"> </span>3</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Gen MacArthur<span style="mso-tab-count: 8;"> </span>3</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">St
Joseph’s College<span style="mso-tab-count: 8;"> </span></span></i><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">1</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Southern Region</span></i></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">July 5-7, 1996</span></i></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Parish<span style="mso-tab-count: 8;"> </span>Delegates</span></i></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Matarinao<span style="mso-tab-count: 9;"> </span>2</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Salcedo<span style="mso-tab-count: 9;"> </span>15</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Mercedes<span style="mso-tab-count: 9;"> </span>6</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Guiuan<span style="mso-tab-count: 9;"> </span>24</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Sulangan<span style="mso-tab-count: 9;"> </span>9</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Homonhon<span style="mso-tab-count: 9;"> </span>3</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Quinapondan<span style="mso-tab-count: 9;"> </span>4</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Giporlos<span style="mso-tab-count: 9;"> </span>5</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Balangiga<span style="mso-tab-count: 9;"> </span>5</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Lawaan<span style="mso-tab-count: 9;"> </span>12</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">(Llorente)<span style="mso-tab-count: 9;"> </span>2</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">(Borongan)<span style="mso-tab-count: 9;"> </span>3</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>In his report to the priest’s assembly on Aug. 20, 1996
on the seminars given to the central and southern regions, Rev Amidar, chair of
the Diocesan Synodal Education Team (DSET), pointed out that the delegates were
attentive and were keen, during the open forum, on the lifestyle of the priests
and on the need of lay participation; that, among others, they felt that much
was still to be desired of the parish priest’s support to them in the
pre-synodal process; and that they really saw the import of the renewal of the
Church in view of the lectures given them (<i style="mso-bidi-font-style: normal;">Minutes
of Assembly, Aug. 19-20,1997).<span style="mso-spacerun: yes;"> </span></i>At
the conclusion of priest’s assembly, synodal committees at the regional level
were also formed:</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Regional
Committee</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Northern
Region</span></i></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 2;"> </span></span></i><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Msgr Alfredo
Amistoso<span style="mso-spacerun: yes;"> </span>(chair)</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 2;"> </span>Msgr Crescente Japzon</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 2;"> </span>Rev Nemesio Quiloña</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 2;"> </span>Rev Amabe Moslares</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 2;"> </span>Rev Vittorio Cavallaro</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 2;"> </span>Rev Edoardo Lanzalaco</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 2;"> </span>Rev Pedro Aquino</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Central
Region</span></i></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 2;"> </span></span></i><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Rev Lesme
Afable<span style="mso-spacerun: yes;"> </span>(chair)</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 2;"> </span>Rev Deogracias Gayo</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 2;"> </span>Rev Erich Q Brandes</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 2;"> </span>Rev Guido Ditalo</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 2;"> </span>Rev Francisco Corado</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 2;"> </span>Rev Romeo Solidon</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 2;"> </span>Rev Teodoro Sison</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Sounthern
Region</span></i></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 2;"> </span></span></i><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Rev Anacleto
Asebias, Jr.<span style="mso-spacerun: yes;"> </span>(chair)</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 2;"> </span>Rev Joberto Picardal</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 2;"> </span>Rev Arturo Gonzales</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 2;"> </span>Rev Eleuterio Gubiana</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 2;"> </span>Rev Joseph Orsal</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 2;"> </span>Rev Jose Tentativa, Jr.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 2;"> </span>Rev John Alcantara</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Subsequent Seminars.<span style="mso-spacerun: yes;"> </span></span></i></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">These data, of course,
somehow conceal what transpired during these regional seminars.<span style="mso-spacerun: yes;"> </span>The enthusiasm of the participants to renew
the diocese in the light of the Second Plenary Council of the Philippines
cannot be exaggerated.<span style="mso-spacerun: yes;"> </span>Nor the
involvement of some priests could be overlooked.<span style="mso-spacerun: yes;"> </span>The regional </span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><a href="https://2.bp.blogspot.com/-Rgb5DiXfkK4/WC6J6ovusGI/AAAAAAAAAbY/31KwrdNOwTopLeXM34ppnpNI23qx5uHewCLcB/s1600/diocesan%2Bsynod%2B001.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="228" src="https://2.bp.blogspot.com/-Rgb5DiXfkK4/WC6J6ovusGI/AAAAAAAAAbY/31KwrdNOwTopLeXM34ppnpNI23qx5uHewCLcB/s320/diocesan%2Bsynod%2B001.jpg" width="320" /></a></span></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">seminar in Oras, for instance,
was well prepared. True to the suggestions int he synodal kit, various
committee were organized:<span style="mso-spacerun: yes;"> </span>food,
accomodation, secretariat, etc., and these committees were very well manned and
functioning, thanks to the efforts of the parish priest, Msgr Amistoso.<span style="mso-spacerun: yes;"> </span>The same may be said of the Guiuan seminar.<span style="mso-spacerun: yes;"> </span>In the central region, another seminar was
organized on September 20-22, because it was felt that the Borongan delegates
who attended during the previous one were so few, and also, in order to
accomodate the parish of Arteche, which did not send delegates to the seminar
in Oras, and that of Lalawigan, whose delegates--the fiesta fast
approaching--left after the first day of the August seminar.<span style="mso-spacerun: yes;"> </span>The number of delegates is as follows:<span style="mso-spacerun: yes;"> </span>Borongan 35; Lalawigan 7; Arteche 4; and
Can-avid 3.<span style="mso-spacerun: yes;"> </span>Then, Rev Amidar, who serves
as spiritual director of the Knights of Columbus in Nativity of Our Lady parish
of Borongan, too the initiative of holding the same seminar for the members of
the Knights of Columbus (Sta. Maria Council #4526), together with their
wives.<span style="mso-spacerun: yes;"> </span>The seminar was conducted on
January 31-February 2, 1997, with a total of 29 in attendance.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">THE STAGE OF STUDY AND
DISCUSSION</span></i></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">First Seminar in the
Parishes and their Barangays.<span style="mso-spacerun: yes;"> </span></span></i></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Then came the
more demanding work.<span style="mso-spacerun: yes;"> </span>For if the regional
seminars on the PCP II and the Diocesan Synod were organized in the three
regions, they were with the end in view of training the various Parish Synodal Education
Teams (PSETs) to give re-echo seminars in their respective parishes, even
including their major barangays.<span style="mso-spacerun: yes;"> </span>To
facilitate these seminars, Rev Robredillo compose a synodal kit for the
pre-synodal phase, which included, among others, the synodal timetable,
officers, the Bishop’s Decree of Convocation, guide for the parish seminar on
the PCP II and the Diocesan Synod, guide for making synodal working papers,
guide for the parish seminar and workshop on the working papers and seminar
inputs.<span style="mso-spacerun: yes;"> </span>Aside from the synodal primer
and flow chart, the inputs included:<span style="mso-spacerun: yes;">
</span>Situational Analysis of the Diocese of Borongan </span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><a href="https://3.bp.blogspot.com/-gUtd2-glNFs/WC6KD5nXgFI/AAAAAAAAAbc/99N1NiwLqMMv4WBihb-L1GiU2oN8YaHcgCLcB/s1600/diocesan%2Bsynod%2B006.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="223" src="https://3.bp.blogspot.com/-gUtd2-glNFs/WC6KD5nXgFI/AAAAAAAAAbc/99N1NiwLqMMv4WBihb-L1GiU2oN8YaHcgCLcB/s320/diocesan%2Bsynod%2B006.jpg" width="320" /></a></span></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">(by Mr Mosquisa), a
Comparison of Ecclesiologies (by Rev Robredillo), schema on the Church and its
Mission (by Rev Robredillo), the Laity in the PCP II (by Rev Amidar), the
Priest in the PCP II ( by Rev Belizar,Jr), Social Teachings of PCP II (by Rev
Geli), a Perspective for Understanding the BECs (by Sr Arreglo, DC).<span style="mso-spacerun: yes;"> </span>The Secretariat started encoding the kit on
April 9, 1996, and it took six days to mimeograph the materials (Sept. 1-6)
because the machine broke down on Sept. 4.<span style="mso-spacerun: yes;">
</span>The distribution of copies began on Sept. 6.<span style="mso-spacerun: yes;"> </span>The number of synodal kits for seminar I
given to each region was as follows: 82 for the northern region (Oras, 28;
Dolores, 16; San Policarpo, 6 Taft, 6 Sulat, 8; Concepcion, 5; Jipapad, 4;
Can-Avid, 9) 46 for the central region (Guiuan, 25; Lawaan, 13; Giporlos, 5;
Balangiga, 6; Casuguran, 4; Salcedo, 16; Matarinao, 3; Sulangan, 10;
Quinapondan, 4; and Mercedes, 7), a total of 221.<span style="mso-spacerun: yes;"> </span>This does not include the number given to the
BECs.<span style="mso-spacerun: yes;"> </span>In conducting seminars to the
respective parishes, the Parish Synodal Education Teams (PSET) used or based
their lectures on these inputs.<span style="mso-spacerun: yes;"> </span>To
facilitate these seminars, each parish was asked to organize its own Parish
Synodal Committee, Parish Synodal Education Team, Parish Synodal Monitoring
Team, Parish Synodal Secretariat, Liturgy Committee, and Food Committee.</span></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Parish Synodal Education
Team.<span style="mso-spacerun: yes;"> </span></span></i></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">It has to be acknowledged
that those who performed the ardous task of materializing the synodal process
in the various parts of the parish were the Parish Synodal Education
Teams.<span style="mso-spacerun: yes;"> </span>Quite a number of them had to
file a leave of absence both in order to attend and in order to give seminars
on the Synod.<span style="mso-spacerun: yes;"> </span>Their work ran the gamut
from the scheduling of barangay seminars, through gathering of delegates,
studying the lectures they would give, borrowing long bar typewriters, to translating
the output into English.<span style="mso-spacerun: yes;"> </span>Some would </span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><a href="https://4.bp.blogspot.com/-TC-dfLYwlpQ/WC6KKx09PWI/AAAAAAAAAbg/oh1u9zUVfBw9VI4GpVqzi-9dTsI5TXygwCLcB/s1600/diocesan%2Bsynod%2B007.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="320" src="https://4.bp.blogspot.com/-TC-dfLYwlpQ/WC6KKx09PWI/AAAAAAAAAbg/oh1u9zUVfBw9VI4GpVqzi-9dTsI5TXygwCLcB/s320/diocesan%2Bsynod%2B007.jpg" width="220" /></a></span></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">walk
their way to the barangays, others had to bear the difficult means of
transportation, and still others had to pay not only the fare but even the chit
from their own pockets, when these could not be arranged with or guarranted by
the barangay chair, the chapel servant of the parish priest.<span style="mso-spacerun: yes;"> </span>It may not<span style="mso-spacerun: yes;">
</span>be an exaggeration to say that without these teams, the parish priest
would have been much handicapped in effecting the synodal process.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Seminar Output.<span style="mso-spacerun: yes;"> </span></span></i></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The output of the parish
discussions, which started in mid- September, 1996, may be summarized as
follows.<span style="mso-spacerun: yes;"> </span>After listening to the 9
lectures on the Diocesan Synod and the PCP II, the participants were asked to
discuss 27 areas of the life and mission of the parish they belong to, namely:
Spirituality, Laity (Family and Life, Youth, Women, Catechists, Migrant
Workers, Lay Evangelizers), Worship, Evangelization and Formation,
Inculturation, Clergy (Seminary and Seminarians), Religious Organizations,
Institutions (Media and Communication, Catholic Schools, Basic Ecclesial
Communities, Religious Organizations and Movements, Temporalities, Arancel and
Tithing), Parish Pastoral Council, Formation and Other Centers, Temporalities,
Special Social Concerns (Peasants, Fisherfolk, Urban Poor/Squatters,
Disabled/Impaired, Senior Citizens/Elderly, Children and Youth, Migrants,
Women) Social Action and Social Services (Church and Politics, Peace and
Justice, Economic Development, Ecology), and Special Concerns (Ecumenism,
Fundamentalism and <i style="mso-bidi-font-style: normal;">Iglesia ni Kristo, </i>and
Prisoners).<span style="mso-spacerun: yes;"> </span>Three questions were raised
in the parish sessions: (1) What are the strong points of each of these areas?
What are the weak points of each?<span style="mso-spacerun: yes;"> </span>(2)
What concrete program of action can be suggested in each of these areas so the
parish could be renewed in the light of the PCP II?<span style="mso-spacerun: yes;"> </span>(3) What kind of Church do you envision for
the diocese of Borongan?</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>It may be instructive to take a random look at how, as
the documented by the team of Rev Geli, Mr Lumactod and Ms Pinarok, who started
monitoring the </span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><a href="https://2.bp.blogspot.com/-gBnMSsMwZFA/WC7yaB4ZSJI/AAAAAAAAAc8/IAHPdIKC-V0LooP_IdG9xe37YhMOK-c-QCLcB/s1600/diocesan%2Bsynod%2B041.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="228" src="https://2.bp.blogspot.com/-gBnMSsMwZFA/WC7yaB4ZSJI/AAAAAAAAAc8/IAHPdIKC-V0LooP_IdG9xe37YhMOK-c-QCLcB/s320/diocesan%2Bsynod%2B041.jpg" width="320" /></a></span></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">pre-synodal activities on Sept. 17, the parishes went through
the process.<span style="mso-spacerun: yes;"> </span>To inform the parishioners
about the Synod and the first seminar, the means used were, among others,
homilies (all parishes), <i style="mso-bidi-font-style: normal;">bandillo </i>(Balangiga),
cable TV (Jipapad), streamers (San Julian), area visit (BECs), and posting of
schedule in conspicous places (Salcedo, Oras).<span style="mso-spacerun: yes;">
</span>Invitatio was through formal letters, homilies, mass announcements, and <i style="mso-bidi-font-style: normal;">bandillo</i> (Balangiga, two days before the
seminar).<span style="mso-spacerun: yes;"> </span>The seminar was held in the
parish church, barangay chapel, parish social hall/rectory (Oras, Salcedo),
barangay center or school classroom (Quinapondan and Taft).<span style="mso-spacerun: yes;"> </span>It usualy started with a meeting or
consultation of the parish priest with the Parish Pastoral Council or with the
zone coordinators of BEC areas (Lawaan).<span style="mso-spacerun: yes;">
</span>Some parishes were late in carrying out the seminars (Can-Avid,
Lalawigan, Arteche, Giporlos), others did not organize it at all (Maslog,
Buenavista).<span style="mso-spacerun: yes;"> </span>Some big parishes scheduled
4 to 5 seminars while the small ones only 1 t0 2.<span style="mso-spacerun: yes;"> </span>As already noted, Parish Synodal Committees
(PSC, PSET, PSMT, PSS, Liturgy and Food) were established, and all these
committees were functional in Oras and Guiuan; but in most parishes, only the
PSC and PSET.<span style="mso-spacerun: yes;"> </span>The logistics came from
solicitation, parish pastoral fund, donations (Guiuan and Borongan), barangay
council counterpart (food, lighting, sound system), mass collection
(Lalawigan), registration (Cabay, Balangkayan, and Lawaan), parish priest
(food, transportation allowance, reproduction of materials).<span style="mso-spacerun: yes;"> </span>These seminars were worked out by a number of
teams sent to different areas (BECs and Oras 4 teams, Guiuan 4, Dolores 3,
Balangiga 5, Lalawigan 5, Borongan 15).</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>In terms of participation in the seminars, some parishes
welcomed--in addition to the members of <i style="mso-bidi-font-style: normal;">cofradias
</i>and barangay officials--everybody (Guiuan and BEC areas), accepted 1
(Llorente), 10 (Quinapondan and San Policarpo), or 2 (Mercedes) participants
from each barangay.<span style="mso-spacerun: yes;"> </span>If attendance was
limited, it was because the seminars coincided with town or barangay fiestas or
harvest time, or because of the poblacion--barangay tension, or barangay of
transportation difficulties, among others.<span style="mso-spacerun: yes;">
</span>In some parishes (Hernani, Guiuan, Taft, Can-avid, Balangkayan, Jipapad,
Concepcion) the whole seminar was completed in one-day session; in others (San
Julian, Mercedes, Oras, Quinapondan, Llorente, Giporlos,</span></span><br />
<div class="separator" style="clear: both; text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><a href="https://4.bp.blogspot.com/-ZUihGKN_Wrg/WC7ykhMAqGI/AAAAAAAAAdA/tBCkbrt11v0o8z_nI_pM9nVZuJnsVwFgACLcB/s1600/diocesan%2Bsynod%2B082.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="225" src="https://4.bp.blogspot.com/-ZUihGKN_Wrg/WC7ykhMAqGI/AAAAAAAAAdA/tBCkbrt11v0o8z_nI_pM9nVZuJnsVwFgACLcB/s320/diocesan%2Bsynod%2B082.jpg" width="320" /></a></span></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"> Sulangan, San
Policarpo, Maydolong, BEC), in two-day session, in still others, 5-day evening
sessions (Sulat) or 4-evening sessions in poblacion and 3-evening sessions in
barangays (Lawaan).<span style="mso-spacerun: yes;"> </span>As regards the
workshop on the various areas of concers, some parishes provided for discussion
after the seminar, gave assignments to participants and scheduled another day
for another discussion (Guiuan, Salcedo); but others chose only those areas of
concern which were deemed applicable to their own situation (Dolores).<span style="mso-spacerun: yes;"> </span>It may be noted that participants found the
content heavy (Taft), and expressed the need to take up further such topics as
Church and Mission, Comparative Ecclesiology and Social Doctrine (Salcedo,
Sulat, BECs).<span style="mso-spacerun: yes;"> </span>That is why some parishes
had invited speakers: Dolores (Rev Robredillo, Ms Jean Asadon and PSET of
Salcedo), Maydolong (Rev Francisco Corado), and Sulat (Rev Cyril Caliba).<span style="mso-spacerun: yes;"> </span>It should not be surprising, however, that it
did happen that the answers of the participants were not in keeping with the
PCP II (Quinapondan).</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>The results of the seminars were scheduled for submission
on the first week of October, but the deadline was moved to Oct. 31.<span style="mso-spacerun: yes;"> </span>The first to submit were the Religious (Oct.
15), and the last was the parish of Lalawigan (Jan. 15, 1997).<span style="mso-spacerun: yes;"> </span>As documented by the Diocesan Monitoring Team
(DSMT), which had its first staff meeting on Sept. 13, the various workshop
yielded the following result:</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US"><span style="mso-tab-count: 2;"> </span>No.
of Concern</span></i></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US"><span style="mso-tab-count: 2;"> </span>Areas
of<span style="mso-tab-count: 3;"> </span>Seminars<span style="mso-tab-count: 1;"> </span>Brgys<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span>No. of<span style="mso-tab-count: 2;"> </span><span style="mso-spacerun: yes;"> </span>Sectors</span></i></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US">Area/Parish<span style="mso-tab-count: 1;"> </span>WP
Treated<span style="mso-tab-count: 2;"> </span>Conducted<span style="mso-tab-count: 1;"> </span>Covered<span style="mso-spacerun: yes;"> </span>Participants<span style="mso-tab-count: 1;"> </span>Represented </span></i></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US"><span style="mso-spacerun: yes;"> </span></span></i><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Guiuan<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;">
</span>34<span style="mso-tab-count: 3;"> </span><span style="mso-spacerun: yes;"> </span>23<span style="mso-tab-count: 2;"> </span>31<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;">
</span>1,120<span style="mso-tab-count: 2;"> </span>9</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Mercedes<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;">
</span>34<span style="mso-tab-count: 3;"> </span><span style="mso-spacerun: yes;"> </span>2<span style="mso-tab-count: 2;"> </span>10<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;">
</span>40<span style="mso-tab-count: 2;"> </span>8</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Matarinao<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;">
</span>32<span style="mso-tab-count: 3;"> </span><span style="mso-spacerun: yes;"> </span>1<span style="mso-tab-count: 2;"> </span>4<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span>39<span style="mso-tab-count: 2;"> </span>5</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Quinapondan<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>23<span style="mso-tab-count: 3;"> </span><span style="mso-spacerun: yes;"> </span>1<span style="mso-tab-count: 2;"> </span>20<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;">
</span>133<span style="mso-tab-count: 2;"> </span>4</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Sulangan<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;">
</span>4<span style="mso-tab-count: 3;"> </span><span style="mso-spacerun: yes;"> </span>4<span style="mso-tab-count: 2;"> </span>5<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;">
</span>206<span style="mso-tab-count: 2;"> </span>6</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Balangiga<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;">
</span>20<span style="mso-tab-count: 3;"> </span><span style="mso-spacerun: yes;"> </span>7<span style="mso-tab-count: 2;"> </span>12<span style="mso-spacerun: yes;"> </span>155<span style="mso-tab-count: 2;"> </span>12</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Hernani<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;">
</span>20<span style="mso-tab-count: 3;"> </span><span style="mso-spacerun: yes;"> </span>1<span style="mso-tab-count: 2;"> </span>9<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span>36<span style="mso-tab-count: 2;"> </span>6</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">MacArthur<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;">
</span>33<span style="mso-tab-count: 2;"> </span><span style="mso-spacerun: yes;"> </span>1<span style="mso-tab-count: 3;"> </span><span style="mso-spacerun: yes;"> </span>42<span style="mso-tab-count: 2;"> </span>8<span style="mso-tab-count: 1;"> </span></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Taft <span style="mso-tab-count: 2;"> </span><span style="mso-spacerun: yes;"> </span>30<span style="mso-tab-count: 3;"> </span><span style="mso-spacerun: yes;"> </span>5<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-tab-count: 1;"> </span>21<span style="mso-spacerun: yes;"> </span><span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span>280<span style="mso-spacerun: yes;"> </span>10</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">San Policarpo<span style="mso-spacerun: yes;"> </span>38<span style="mso-tab-count: 3;"> </span><span style="mso-spacerun: yes;"> </span>1<span style="mso-spacerun: yes;"> </span><span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span>15<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span>114<span style="mso-tab-count: 2;"> </span>4<span style="mso-tab-count: 1;"> </span></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Jipapad <span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span>17 <span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span>1<span style="mso-spacerun: yes;"> </span><span style="mso-tab-count: 3;"> </span><span style="mso-spacerun: yes;"> </span>58<span style="mso-spacerun: yes;">
</span></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Concepcion<span style="mso-spacerun: yes;"> </span>8<span style="mso-tab-count: 2;"> </span><span style="mso-spacerun: yes;"> </span>1<span style="mso-tab-count: 2;"> </span><span style="mso-spacerun: yes;"> </span>5<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span>51<span style="mso-tab-count: 1;"> </span></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Sulat<span style="mso-tab-count: 2;"> </span><span style="mso-spacerun: yes;"> </span>25<span style="mso-tab-count: 3;"> </span><span style="mso-spacerun: yes;"> </span>4<span style="mso-tab-count: 2;"> </span><span style="mso-spacerun: yes;"> </span>3<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span>267</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Can-avid<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;">
</span>23<span style="mso-tab-count: 3;"> </span><span style="mso-spacerun: yes;"> </span>7<span style="mso-tab-count: 2;"> </span><span style="mso-spacerun: yes;"> </span>7<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span>257</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Salcedo<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;">
</span>28<span style="mso-tab-count: 3;"> </span><span style="mso-spacerun: yes;"> </span>4<span style="mso-tab-count: 2;"> </span>
24<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span>156<span style="mso-tab-count: 2;"> </span><span style="mso-spacerun: yes;"> </span>10</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Maydolong<span style="mso-spacerun: yes;"> </span><span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span>11<span style="mso-tab-count: 3;"> </span><span style="mso-spacerun: yes;"> </span>1<span style="mso-tab-count: 2;"> </span>
11<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span>83<span style="mso-tab-count: 2;"> </span><span style="mso-spacerun: yes;"> </span>8</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Oras<span style="mso-tab-count: 2;"> </span><span style="mso-spacerun: yes;"> </span>12<span style="mso-tab-count: 3;"> </span><span style="mso-spacerun: yes;"> </span>13<span style="mso-tab-count: 2;"> </span>
27<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span>465<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span>8</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Lawaan <span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span>15<span style="mso-tab-count: 2;"> </span><span style="mso-spacerun: yes;"> </span>4<span style="mso-tab-count: 2;"> </span>
13<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span>94<span style="mso-tab-count: 2;"> </span><span style="mso-spacerun: yes;"> </span>8</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Casuguran<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;">
</span>12<span style="mso-tab-count: 1;"> </span> <span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span>2<span style="mso-tab-count: 2;"> </span><span style="mso-spacerun: yes;"> </span>8<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span>62<span style="mso-tab-count: 2;"> </span><span style="mso-spacerun: yes;"> </span>6</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Lalawigan<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;">
</span>13<span style="mso-tab-count: 3;"> </span><span style="mso-spacerun: yes;"> </span>3<span style="mso-tab-count: 2;"> </span><span style="mso-spacerun: yes;"> </span>6<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span>55<span style="mso-tab-count: 2;"> </span><span style="mso-spacerun: yes;"> </span>4</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Llorente<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;">
</span>25<span style="mso-tab-count: 3;"> </span><span style="mso-spacerun: yes;"> </span>1<span style="mso-tab-count: 3;"> </span><span style="mso-spacerun: yes;"> </span>120<span style="mso-tab-count: 2;"> </span><span style="mso-spacerun: yes;"> </span>5</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Balangkayan<span style="mso-spacerun: yes;"> </span>28<span style="mso-tab-count: 3;"> </span><span style="mso-spacerun: yes;"> </span>2<span style="mso-tab-count: 2;"> </span><span style="mso-spacerun: yes;"> </span>9<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span>79<span style="mso-tab-count: 1;"> </span></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">San Julian<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;">
</span>21<span style="mso-tab-count: 3;"> </span><span style="mso-spacerun: yes;"> </span>1<span style="mso-tab-count: 2;"> </span><span style="mso-spacerun: yes;"> </span>9<span style="mso-spacerun: yes;"> </span><span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span>37<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span>8</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Arteche<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;">
</span>10<span style="mso-tab-count: 6;"> </span><span style="mso-spacerun: yes;"> </span>57</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Giporlos<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;">
</span>10<span style="mso-tab-count: 3;"> </span><span style="mso-spacerun: yes;"> </span>15<span style="mso-tab-count: 2;"> </span></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Borongan<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;">
</span>28<span style="mso-tab-count: 3;"> </span><span style="mso-spacerun: yes;"> </span>7<span style="mso-tab-count: 2;"> </span><span style="mso-spacerun: yes;"> </span>45<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span>511<span style="mso-tab-count: 2;"> </span><span style="mso-spacerun: yes;"> </span>11</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Dolores<span style="mso-spacerun: yes;"> </span>24<span style="mso-tab-count: 3;"> </span><span style="mso-spacerun: yes;"> </span>18<span style="mso-tab-count: 2;"> </span><span style="mso-spacerun: yes;"> </span>27<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span>385<span style="mso-spacerun: yes;">
</span><span style="mso-tab-count: 2;"> </span><span style="mso-spacerun: yes;"> </span>11</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">BEC<span style="mso-spacerun: yes;"> </span><span style="mso-tab-count: 2;"> </span><span style="mso-spacerun: yes;"> </span>33<span style="mso-tab-count: 3;"> </span><span style="mso-spacerun: yes;"> </span>1<span style="mso-tab-count: 2;"> </span><span style="mso-spacerun: yes;"> </span>18<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span>505<span style="mso-spacerun: yes;"> </span>5</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Clergy<span style="mso-spacerun: yes;"> </span>20<span style="mso-tab-count: 3;"> </span><span style="mso-spacerun: yes;">
</span>1<span style="mso-tab-count: 3;"> </span><span style="mso-spacerun: yes;"> </span>40<span style="mso-tab-count: 2;"> </span><span style="mso-spacerun: yes;"> </span>1</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Religious<span style="mso-spacerun: yes;"> </span>30<span style="mso-tab-count: 6;"> </span><span style="mso-spacerun: yes;"> </span>41<span style="mso-tab-count: 2;"> </span><span style="mso-spacerun: yes;"> </span>1</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">Total<span style="mso-tab-count: 4;"> </span>123<span style="mso-tab-count: 2;"> </span>311<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span>5,448</i></b><span style="mso-tab-count: 1;"> </span></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Working Papers.<span style="mso-spacerun: yes;"> </span></span></i></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Regional Synodal
Education Teams (RSETs) were then tasked with collating the responses of the
workshops in all the parishes which belong to the respective regions, and were
supposed to hand in the regional synthesis on Nov 15, 1996.<span style="mso-spacerun: yes;"> </span>Thus, for instance, the answers of the
parishes of Guiuan, Sulangan, Homonhon, Matarinao, Salcedo, Quinapondan,
Giporlos, Balangiga and Lawaan were collected by the Regional Education Team
headed by Mr Tirso Morante.<span style="mso-spacerun: yes;"> </span>The </span></span><br />
<div class="separator" style="clear: both; text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><a href="https://2.bp.blogspot.com/-KQ67UgOFEGo/WC6KSjFcNrI/AAAAAAAAAbk/RZ0IFKCx8_AwSTlMY16JqcM1auN_ZBW6ACLcB/s1600/diocesan%2Bsynod%2B008.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="235" src="https://2.bp.blogspot.com/-KQ67UgOFEGo/WC6KSjFcNrI/AAAAAAAAAbk/RZ0IFKCx8_AwSTlMY16JqcM1auN_ZBW6ACLcB/s320/diocesan%2Bsynod%2B008.jpg" width="320" /></a></span></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">same may
be said of the northern (Mr Jorge Agnes, chair) and the central region (Mr
Alfonso Corado, chair),as well as the BECs (Sr Arreglo, DC, chair).<span style="mso-spacerun: yes;"> </span>As a result, there were 8 output summaries, since
those of the religious (Rev Rotor, SDB, chair), those of the clergy from the
northern (Msgr Japzon), central (Rev Afable) and southern (Rev Asebias, Jr.)
regions were added.<span style="mso-spacerun: yes;"> </span>This meant that each
of the 27 areas of concerns which had been treated in the discussion had 8 sets
of summaries.<span style="mso-spacerun: yes;"> </span>Each area of concern was
entrusted to an individual who, on the basis of the 8 summaries, was to make
the first draft of the synodal Working Paper (WP) on that particular area.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>The persons assigned to draft the Working Paper (Wps)
were:<span style="mso-spacerun: yes;"> </span>Rev Asebias, Jr, <i style="mso-bidi-font-style: normal;">Spirituality; </i>Rev Belizar, Jr, <i style="mso-bidi-font-style: normal;">Worship; </i>Rev Solidon, <i style="mso-bidi-font-style: normal;">Evangelization and Formation; Ecumenism,
Fundamentalism, and the Iglesia ni Kristo; Prisoners; </i>Rev Lanuevo, <i style="mso-bidi-font-style: normal;">Inculturation, Youth; </i>Rev Picardal, <i style="mso-bidi-font-style: normal;">Church and Politics, Family Life,
Temporalities, Arancel and Tithing, </i>Ms Eden Cidro, <i style="mso-bidi-font-style: normal;">Media and Communication; </i>Sr Aster Emadin, RVM, <i style="mso-bidi-font-style: normal;">Catholic Schools; </i>Sr Arreglo, DC and Ms Asadon, <i style="mso-bidi-font-style: normal;">Basic Ecclesial Communities; </i>Sr Nicetas
Favorito, DC, <i style="mso-bidi-font-style: normal;">Catechists, Formation and
Other Centers; </i>Rev Campo, Jr, <i style="mso-bidi-font-style: normal;">Parish
Pastoral Council; </i>Mr Mosquisa, <i style="mso-bidi-font-style: normal;">Peace
and Social Justice; </i>Mr Pionio Campo, <i style="mso-bidi-font-style: normal;">Economic
Development;<span style="mso-spacerun: yes;"> </span></i>Mr Lumactod, <i style="mso-bidi-font-style: normal;">Ecology; </i>Ms Yelina Pinarok, <i style="mso-bidi-font-style: normal;">Women, Migrants, Fisherfolk, Peasants,
Disabled/Impaired; </i>Rev J Caliba, <i style="mso-bidi-font-style: normal;">Migrant
Workers; </i>Rev Fitzgerald Azul, <i style="mso-bidi-font-style: normal;">Women; </i>Msgr
Japzon, <i style="mso-bidi-font-style: normal;">Clergy and Seminarians; </i>Rev
Rotor, SDB, <i style="mso-bidi-font-style: normal;">Religious; </i>Rev Antonio
Alconaba, <i style="mso-bidi-font-style: normal;">Religious Organizations and
Movements; </i>Rev Aljibe, <i style="mso-bidi-font-style: normal;">Lay
Evangelizers.</i></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span></span></i><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">What was the appearance of
the Working Papers? Each Working Paper of the various areas of concern had four
parts.<span style="mso-spacerun: yes;"> </span>The first part was (a)
Observation on the </span></span><br />
<div class="separator" style="clear: both; text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><a href="https://2.bp.blogspot.com/-Wqw7REcWnUg/WC6KZYwrUkI/AAAAAAAAAbo/vKsoRQXwL0ktFUhhlmwizm-h6gwH3WV9QCLcB/s1600/diocesan%2Bsynod%2B009.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="224" src="https://2.bp.blogspot.com/-Wqw7REcWnUg/WC6KZYwrUkI/AAAAAAAAAbo/vKsoRQXwL0ktFUhhlmwizm-h6gwH3WV9QCLcB/s320/diocesan%2Bsynod%2B009.jpg" width="320" /></a></span></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Current Situation, which summarizes both the negative and
positive observations of the participants of the workshops.<span style="mso-spacerun: yes;"> </span>The second was (b) Theologico-Pastoral
Orientation, which tries to give a theological enlightenment on the situation
in the light of the scriptures, the teachings of the Church and current
theology.<span style="mso-spacerun: yes;"> </span>The third part (c) consisted
of the summary of the suggestions which surfaced during the workshops, on what
to do in the light of the situation and theology.<span style="mso-spacerun: yes;"> </span>A fourth part (d) on Pertinent PCP II Decrees
was also provided, and placed between (b) and if only to guide the discussant
in formulating the proposed decrees so these may not depart from the intention
of the PCP II.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>At the Dec. 27,<span style="mso-spacerun: yes;">
</span>1996 priest’s assembly, the president advised that, according to the
schedule agree on earlier by the Preparatory Commissions heads, the Working
Papers were supposed to be handed in by their respective writers to the
Secretariat on Jan 15, 1997.<span style="mso-spacerun: yes;"> </span>Most
writers, however, failed to meet the deadline, for when the Diocesan Synodal
Monitoring Team (DSMT) travelled on Jan 16, to collect the Working Papers, they
would have returned empty handed, had it not been for the Working Papers of Sr
Favorito, DC, Rev Solidon, Rev Asebias, Jr and Rev Picardal.<span style="mso-spacerun: yes;"> </span>And even a few of those who were able to
submit later did not comply with the stipulation that a theological orientation
be provided in the third part of each Working Paper. <span style="mso-tab-count: 1;"> </span></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>The task of providing one fell on the shoulders of the
theologians, Rev Campo, Jr, Rev Belizar, Jr and Rev Lanuevo, and the president,
Rev Robredillo.<span style="mso-spacerun: yes;"> </span>Given to Rev </span></span><br />
<div class="separator" style="clear: both; text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><a href="https://3.bp.blogspot.com/-U3dbexJVf40/WC6KhrDFJZI/AAAAAAAAAbs/506dxNKf87EQV_bSEsaKBBkoYlHKPlVuQCLcB/s1600/diocesan%2Bsynod%2B010.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="224" src="https://3.bp.blogspot.com/-U3dbexJVf40/WC6KhrDFJZI/AAAAAAAAAbs/506dxNKf87EQV_bSEsaKBBkoYlHKPlVuQCLcB/s320/diocesan%2Bsynod%2B010.jpg" width="320" /></a></span></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Campo, Jr
were the Working Papers on Family, Youth, Women, Catechists, Migrant Workers,
Lay Evangelizers, Church and Politics, Peace and Social Justice, Economic
Development, Ecology and Social Concerns.<span style="mso-spacerun: yes;">
</span>To Rev Belizar, Jr were submitted those of Evangelization and Formation,
Fundamentalism and <i style="mso-bidi-font-style: normal;">Iglesia ni Kristo, </i>Ecumenism,
Prisoners, Media and Communication, Catholic Schools, BECs, Formation and Other
Centers, Religious Organizations, Temporalities and Parish Pastoral
Council.<span style="mso-spacerun: yes;"> </span>Rev Lanuevo read the documents
on Spirituality, Worship, Inculturation, Clergy and Seminarians, and Religious.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Synodal Hymn.<span style="mso-spacerun: yes;"> </span></span></i></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">It was at the same Dec. 27,
1996 priest’s general assembly that Rev Geli, aside from providing the priests
with copies of the printed Pre-Synodal Prayer, which the Secretariat asked Msgr
Japzon to compose, played for the first time the hymn “<i style="mso-bidi-font-style: normal;">Himno han Sinodo</i>”, which was composed for the Synod by Mr Ernesto
Bandilla, a well known composer from Hernani, Eastern Samar.<span style="mso-spacerun: yes;"> </span>The Secretariat received the composition on
Oct. 14, 1996.<span style="mso-spacerun: yes;"> </span>All the parish priests,
as well as the school heads, received free copies of the tapes containing the
interpretation of Mr Wilmar Blanco, a music teacher of Eastern Samar National
Comprehensive High School (ESNCHS).<span style="mso-spacerun: yes;">
</span>Corrections, however, were made on the lyrics of the hymn, including its
original title, “<i style="mso-bidi-font-style: normal;">Pagbag-o</i>”, and the
corrected copies were distributed on Jan. 8, 1997.<span style="mso-spacerun: yes;"> </span>Then on Feb. 18, during the priest’s
assembly, Rev Arturo Gonzales suggested additional modifications on the synodal
hymn--changing the line “<i style="mso-bidi-font-style: normal;">maki-Dyos,
makitawo, maki-</i>bayan” to “<i style="mso-bidi-font-style: normal;">maka-Dyos,
maka-tawo, maka-nasud</i>”.<span style="mso-spacerun: yes;"> </span>As far as
the Diocesan Synodal Monitoring Team could gather, the hymn was sung at
liturgical celebrations in the parishes of Borongan, Guiuan, Salcedo,
Balangiga, Balangkayan, Oras, Arteche and Llorente.<span style="mso-spacerun: yes;"> </span>Later, Rev Deogracias Gayo provided a
minus-one tape for the hymn.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Synod Promotions at Diocesan
Level.<span style="mso-spacerun: yes;"> </span></span></i></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Meanwhile, the Secretariat
headed by Rev Geli, was already on the air, with a regular Saturday slot at the
DYVW, updating the people on the Synod.<span style="mso-spacerun: yes;">
</span>Led by Rev Geli himself, the radio program started on Feb. 22, 1997 and
ended on the Saturday just before the Synod proper.<span style="mso-spacerun: yes;"> </span>Sometimes, Mr Mosquisa, Ms Pinarok or Mr
Lumactod was on the anchor.<span style="mso-spacerun: yes;"> </span>Rev Amidar,
vice-president, likewise promoted the Synod in his regular Friday program “<i style="mso-bidi-font-style: normal;">Simbayan</i>”, Twice he interviewed the
president, Rev Robredillo.<span style="mso-spacerun: yes;"> </span>Rev Amasa
himself, the station manager, created some one-minute radio spots called “Synod
Trivia” so that, throughout the day, something about the Synod was regularly
broadcast.<span style="mso-spacerun: yes;"> </span>It was also Rev Amasa who
designed the Synod logo and the Synod poster.<span style="mso-spacerun: yes;">
</span>Commissioned to do the work, he was through with the logo in Aug. 1996,
and with the poster in Aug. 1997.<span style="mso-spacerun: yes;"> </span>The
Bishop also encouraged the putting up of a</span></span><br />
<div class="separator" style="clear: both; text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><a href="https://2.bp.blogspot.com/-uUB0pBI9Kjc/WC6Kt0nDAnI/AAAAAAAAAbw/QYbQ6nGk5gkvdbNHyqURp41FDMwrCBNdwCLcB/s1600/diocesan%2Bsynod%2B010.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="224" src="https://2.bp.blogspot.com/-uUB0pBI9Kjc/WC6Kt0nDAnI/AAAAAAAAAbw/QYbQ6nGk5gkvdbNHyqURp41FDMwrCBNdwCLcB/s320/diocesan%2Bsynod%2B010.jpg" width="320" /></a></span></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"> diocesan newsletter, and the
Secretariat revived<span style="mso-spacerun: yes;"> </span><i style="mso-bidi-font-style: normal;">An Tiklos, </i>published once every four months, its first issue
printed on August 1-3, under the editorship of Mr Lumactod and Ms Pinarok, with
Rev Robredillo.<span style="mso-spacerun: yes;"> </span>Its next issue, which
saw print on Dec. 12, featured the Synod, including its acts and
implications.<span style="mso-spacerun: yes;"> </span>In additio, it may be
recalled that Rev Belizar, Jr was asked to write homilies for the Aguinaldo
Masses which focused on Synod themes, and copies were distributed to the
parishes of Dec. 12, 1996.<span style="mso-spacerun: yes;"> </span>Of course,
the Bishop himself was major disseminator of the Synod especially through
homilies during fiestas.<span style="mso-spacerun: yes;"> </span>All these were
meant to help create an awareness among the people that something big was
happening in the diocese of Borongan.<span style="mso-spacerun: yes;">
</span>But the major concern of those involved in making the Synod happen was,
at that point in time, the making of the Working Papers.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Regional Workshops on
Synodal Workin Papers.<span style="mso-spacerun: yes;"> </span></span></i></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Even though the
Working Papers (Wps) were not finished yet, synodal workshops on them were
given on April 26, 27 and 30 to all the Parish Synodal Education Teams (PSET)
by Rev Robredillo, president.<span style="mso-spacerun: yes;"> </span>Assisting
him were Ms Picardal and Ms Arias of the synod office.<span style="mso-spacerun: yes;"> </span>The workshop for the northern region parishes
was held at the parish formation center in Oras on April 26, attended by 65
participants: Oras 28, Can-avid 9, Dolores 8, Sulat 6, Taft 5, San Policarpo 5,
and Arteche 4.<span style="mso-spacerun: yes;"> </span>Jipapad and Concepcion
were not able to send their delegates because their parish priest and his
assistant (Rev Vittorio Cavallaro and Edoardo Lanzalaco) were in Italy. Also
present were Msgr Amistoso (Oras) and Rev Alejandro Galo (Taft).<span style="mso-spacerun: yes;"> </span>The next day, the regional workshop for the
education teams of the central region was conducted at the Seminario de Jesus
Nazareno, Borongan, with 55 lay women and men in attendance: Borongan 19,
Lalawigan 9, Llorente 6, Maydolong 5, Balangkayan 5, Hernani 4, MacARthur 4 and
San Julian 3.<span style="mso-spacerun: yes;"> </span>It being Sunday, only Rev
Guido Ditalo (Balangkayan) was able to come, although later in the afternoon,
Rev Afable (Borongan) arrived, since according to the schedule, he was to say
mass for the participants.<span style="mso-spacerun: yes;"> </span>The regional
workshop for the southern region parishes, held at the Guiuan parish church, on
April 30, was the most attended one.<span style="mso-spacerun: yes;">
</span>Five parish priests were there: Rev Asebias, Jr (Guiuan), Rev Jose Lugay
(Balangiga), Rev Dan Gañas (Buenavista), Rev John Alcantara (Giporlos), and Rev
Joseph Orsal ( Homonhon).<span style="mso-spacerun: yes;"> </span>The lay
participants numbered 78:<span style="mso-spacerun: yes;"> </span>Balangiga 24,
Guiuan 18, Salcedo 11, Giporlos 9, Buenavista 7, Homonhon 4, Quinapondan 3, and
Matarinao 2.<span style="mso-spacerun: yes;"> </span>Lawaan, Mercedes and
Sulangan had no delegates.<span style="mso-spacerun: yes;"> </span>A similar
workshop was also given by Rev Robredillo to 7 lay pastoral leaders of the
Basic Ecclesial Communities (BECs) on May 7, graced with the presence of Sr
Arreglo, DC, chair of the Commission on the BECs.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Problem of Financing the
Synod.<span style="mso-spacerun: yes;"> </span></span></i></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">In passing on to the second
synodal workshop, a digression is probably in order.<span style="mso-spacerun: yes;"> </span>At the Dec. 27 assembly of priests, Rev
Campo, Jr revealed at this meeting that the Secretariat depended on the
Chancery to maintain the synod office (more than P45, 000 as Oct 15, 1996), and
that financing the Synod has become a problem because the P1,585,000 project
proposal--the Executive Committee later learned--was turned down by a foreign
financial institution, to which it was sent on Sept. 8.<span style="mso-spacerun: yes;"> </span>The president, Rev Robredillo, saw this as
something positive, even grace, since the disapproval provided an opportunity
for the people of the diocese to be involved in the synodal process, including
its financing.<span style="mso-spacerun: yes;"> </span>Rev Picardal also had the
same insight.<span style="mso-spacerun: yes;"> </span>For this reason, the
Finance Committee, headed by Rev Asebias, Jr and Rev Picardal, activated and
asked to do something about the problem, came up with a solution in which the
parishes wer</span></span><br />
<div class="separator" style="clear: both; text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><a href="https://2.bp.blogspot.com/-EbOtcnHXWpA/WC6K1l0IpCI/AAAAAAAAAb0/XnMRdCvtu7I-axuZg7jDmqUQCZuk4v3pQCLcB/s1600/diocesan%2Bsynod%2B011.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="227" src="https://2.bp.blogspot.com/-EbOtcnHXWpA/WC6K1l0IpCI/AAAAAAAAAb0/XnMRdCvtu7I-axuZg7jDmqUQCZuk4v3pQCLcB/s320/diocesan%2Bsynod%2B011.jpg" width="320" /></a></span></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">e given qouta, which was read a few moments later.<span style="mso-spacerun: yes;"> </span>Msgr Japzon and Msgr Amistoso explicitly
objected to the plan, pointing out, among others, that they have many projects
to attend to.<span style="mso-spacerun: yes;"> </span>But they were prevailed
upon by the Bishop, who quickly pressed home the importance of the ecclesial
event for the life and mission of the diocese.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Then, on Dec. 31, the members of the Executive Committee,
(Rev Robredillo, Rev Amidar, Rev Geli, Rev Campo, Rev Rodeles), together with
the Finance Committee (Rev Asebias and Rev Picardal) were summoned to Borongan
for a Jan. 2, 1997 meeting which, it turned about, was about the budget.<span style="mso-spacerun: yes;"> </span>The synodal process was criticized for
operating without a budget, but the president replied that it was not a felt
need at that time, considering that the Executive Committee was expecting a
P1,585,000 aid from foreign funding; the budgeting could be done later.<span style="mso-spacerun: yes;"> </span>Nonetheless, Rev Agustin Opalalic, Jr who was
one of those who framed the budget of<span style="mso-spacerun: yes;">
</span>P966,068.27, read the proposal, but the meeting was cut short because
Rev Amidar, vice-president, objected to it.<span style="mso-spacerun: yes;">
</span>He felt that the making of the budget was a task of the Finance
Committee of the Synod, and the Executive Committee was more in a position to
know the estimated expenses of the budget, since it was responsible for the
planning of the entire synodal process. Rev Amidar’s objection carried the day,
and so the meeting immediately adjourned.<span style="mso-spacerun: yes;">
</span>It was agreed, however, that while the Finance Committee of Rev Asebias
and Rev Picardal would tap local resources, Msgr Quitorio, III and Rev Opalalic
would solicit funds in Manila and abroad.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Because of the infirmity of the budget presented, the
Executive Committee made its own, together with the members of the Secretariat
who really knew the details.<span style="mso-spacerun: yes;"> </span>The new
budget appropriation, which was submitted to the Finance Committee for modification,
may be capsuled as follows:</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>A. Pre-Synod<span style="mso-tab-count: 5;"> </span>Amount</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">1. <i style="mso-bidi-font-style: normal;">Materials/Supplies<span style="mso-tab-count: 4;"> </span></i>P384,
618.00</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">2. <i style="mso-bidi-font-style: normal;">Honoraria/Allowances</i><span style="mso-tab-count: 4;"> </span><span style="mso-spacerun: yes;"> </span>42, 000.00</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>B. Synod Proper</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">1. <i style="mso-bidi-font-style: normal;">Material/Office Supplies</i> <span style="mso-tab-count: 3;"> </span><span style="mso-spacerun: yes;"> </span>214, 200.00</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">2. <i style="mso-bidi-font-style: normal;">Celebration </i><span style="mso-tab-count: 5;"> </span><span style="mso-spacerun: yes;"> </span>236, 500.00</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">3.<i style="mso-bidi-font-style: normal;"> Honoraria/Allowances</i><span style="mso-tab-count: 3;"> </span><span style="mso-spacerun: yes;"> </span>25, 500.00</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Total<span style="mso-tab-count: 6;"> </span><span style="mso-spacerun: yes;"> </span>P<span style="mso-spacerun: yes;">
</span>902, 818.00</span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"> <span style="mso-tab-count: 1;"> </span></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">[Not included: honoraria for
the Secretariat and driver]</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>It was this new budget of P 902, 818.00 that was
distributed to the parishes, and together with it, the list of quota which the
Finance Committee of Rev Asebias, Jr. and Rev Picardal originally
formulated.<span style="mso-spacerun: yes;"> </span>The quota: P 40,000 for
Borongan; 35,000 for Guiuan, Oras and Dolores; 25 for Taft, Sulat and Llorente;
20, 000 for MacArthur, Salcedo, Balangiga and San Julian; 15,000 for Can-avid,
Lalawigan, </span></span><br />
<div class="separator" style="clear: both; text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><a href="https://1.bp.blogspot.com/-12kkwT0Nl4I/WC6LCEf7ueI/AAAAAAAAAb4/HoqQVVVt4xYEAoSMrQBCWDip2SFOrRqCwCLcB/s1600/diocesan%2Bsynod%2B016.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="240" src="https://1.bp.blogspot.com/-12kkwT0Nl4I/WC6LCEf7ueI/AAAAAAAAAb4/HoqQVVVt4xYEAoSMrQBCWDip2SFOrRqCwCLcB/s320/diocesan%2Bsynod%2B016.jpg" width="320" /></a></span></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Maydolong, Hernani, Merceds, Sulangan, Giporlos and Lawaan; 10,000
for Arteche, San Policarpo, Balangkayan, Matarinao, Homonhon and Quinapondan;
and 5,000 for Jipapad, Concepcion, Maslog and Buenavista.<span style="mso-spacerun: yes;"> </span>As explained by Rev Asebias, Jr, chair,
Finance Committee, the sending of remittances was scheduled into three phases:
April, June and September, 1997.<span style="mso-spacerun: yes;"> </span>On Feb.
18, 1997, Rev Picardal made it plain to the assembly that the assignment of quota
was intended to raise 50% of the budget as the counterpart of the diocese,
since the other half, as earlier reached at the Jan. 2, 1997 meeting with the
Bishop, were to come from foreign funds (25%) and from people of the diocese
residing outside the diocese (25%), e.g., Manila.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Both Rev Asebias, Jr and Rev Picardal moved to translate
their plan to finance the Synod and visited almost all the parishes.<span style="mso-spacerun: yes;"> </span>Msgr Quitorio III took charge of printing the
solicitation materials:<span style="mso-spacerun: yes;"> </span>letters,
envelopes (love offering), “<i style="mso-bidi-font-style: normal;">Piso Para sa
Sinodo</i>” cover for solicitation boxes and folders.<span style="mso-spacerun: yes;"> </span>The distribution of solicitation letters
started in April, 1997.<span style="mso-spacerun: yes;"> </span>But even before
these could be sent to Borongan from Manila, some parish priests already
forwarded their initial contribution, and the first three to make them were Rev
Saturnino Obzunar, parish priest of Arteche (P5,925), Rev Lanzalaco, FdCC,
parochial vicar of Jipapad (P5,000) and Rev Sergio Galbignani, in charge of
Maslog (P5,000).<span style="mso-spacerun: yes;"> </span>With this, the synod
office was able to but its first substantial property: a second-hand
mimeographing machine from the Secretariat of the Catholic Bishop’s Conference
of the Philippines (CBCP), courtesy of Msgr Quitorio III.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>How was the solicitation in the various parishes carried
on? The printed solicitation letters were sent to select individuals, envelopes
were used during eucharistic celebrations, folders were utilized to solicit
from students and other parishioners, and collection boxes were placed in
strategic places (unfortunately, that of Lawaan was stolen, with the cash,
according to Rev Alconaba). Aside from these means, some parishes chose to
collect directly from the barangays (Llorente, Dolores, Casuguran, Oras,
MacArthur),<i style="mso-bidi-font-style: normal;"> cofradias </i>and pastoral
councils (Oras, San Julian, Quinapondan, Balangiga).<span style="mso-spacerun: yes;"> </span>Parishioners in other places, both here and
abroad, were also tapped for solicitation (Gen MacArthur).<span style="mso-spacerun: yes;"> </span>Some parishes could ot collect according to
schedule because of some other priorities (e.g., town or barangay fiesta,
parish rectory construction or renovation, etc.).<span style="mso-spacerun: yes;"> </span>Anyhow, it came about, a few days after the
celebration of the Synod, that save for a few, the parishes were able to meet
their quota.<span style="mso-spacerun: yes;"> </span>For the record, the
parishes may be classified according to unpaid amount.<span style="mso-spacerun: yes;"> </span>(1) In terms of the total remittances, the
first five were as follows:<span style="mso-spacerun: yes;"> </span>1.<span style="mso-spacerun: yes;"> </span>Guiuan P45,000;<span style="mso-spacerun: yes;"> </span>2. Oras P35,800.25;<span style="mso-spacerun: yes;"> </span>3. Dolores P35,000 and Borongan P35,000; 4.
Llorente P27,484; and Salcedo P26,341.50.<span style="mso-spacerun: yes;">
</span>(2) In terms of surplus, that is , the amount in excess of the quota,
the parishes which exceeded the quota were: 1. Guiuan 10,000; 2. Salcedo
6,341.50; 3. Llorente 2,464; 4. Giporlos 2,080; and 5. Buenavista 1,954.<span style="mso-spacerun: yes;"> </span>(3) In terms of amount still to be paid to
the Synod, the following still have unpaid accounts; 1. Sulat 18,000; 2.
Lalawigan 11,581; 3. San Julian 10,500; Borongan 5,000; Jipapad 5,000 and
Lawaan 4,500.<span style="mso-spacerun: yes;"> </span>Below is the complete
list:</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<table border="0" cellpadding="0" cellspacing="0" class="MsoNormalTable" style="border-collapse: collapse; margin-left: -5.4pt; mso-padding-alt: 0in 5.4pt 0in 5.4pt; mso-table-layout-alt: fixed;">
<tbody>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 41.4pt;" valign="top" width="55"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">Rank</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 94.5pt;" valign="top" width="126"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">Name of Parish</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 77.65pt;" valign="top" width="104"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">Remittance </span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 63.95pt;" valign="top" width="85"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">Quota</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 64.6pt;" valign="top" width="86"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">Balance </span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 1.45in;" valign="top" width="139"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Excess Revenue </span></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 41.4pt;" valign="top" width="55"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">1</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 94.5pt;" valign="top" width="126"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">Guiuan</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 77.65pt;" valign="top" width="104"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">45,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 63.95pt;" valign="top" width="85"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">35,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 64.6pt;" valign="top" width="86"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 1.45in;" valign="top" width="139"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">P10,000</span></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 41.4pt;" valign="top" width="55"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">2</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 94.5pt;" valign="top" width="126"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">Oras</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 77.65pt;" valign="top" width="104"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">35,800.25</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 63.95pt;" valign="top" width="85"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">35,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 64.6pt;" valign="top" width="86"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 1.45in;" valign="top" width="139"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">800.25</span></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 41.4pt;" valign="top" width="55"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">3</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 94.5pt;" valign="top" width="126"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">Dolores</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 77.65pt;" valign="top" width="104"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">35,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 63.95pt;" valign="top" width="85"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">35,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 64.6pt;" valign="top" width="86"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 1.45in;" valign="top" width="139"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 41.4pt;" valign="top" width="55"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">4</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 94.5pt;" valign="top" width="126"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">Borongan</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 77.65pt;" valign="top" width="104"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">35,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 63.95pt;" valign="top" width="85"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">40,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 64.6pt;" valign="top" width="86"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">5,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 1.45in;" valign="top" width="139"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 41.4pt;" valign="top" width="55"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">5</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 94.5pt;" valign="top" width="126"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">Llorente</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 77.65pt;" valign="top" width="104"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">27,484</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 63.95pt;" valign="top" width="85"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">25,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 64.6pt;" valign="top" width="86"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 1.45in;" valign="top" width="139"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">2,464</span></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 41.4pt;" valign="top" width="55"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">6</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 94.5pt;" valign="top" width="126"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">Salcedo </span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 77.65pt;" valign="top" width="104"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">26,341.50</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 63.95pt;" valign="top" width="85"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">20,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 64.6pt;" valign="top" width="86"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 1.45in;" valign="top" width="139"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">6,341.50</span></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 41.4pt;" valign="top" width="55"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">7</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 94.5pt;" valign="top" width="126"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">Taft</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 77.65pt;" valign="top" width="104"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">25,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 63.95pt;" valign="top" width="85"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">25,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 64.6pt;" valign="top" width="86"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 1.45in;" valign="top" width="139"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 41.4pt;" valign="top" width="55"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">8</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 94.5pt;" valign="top" width="126"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">Gen.MacArthhur</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 77.65pt;" valign="top" width="104"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">21,500</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 63.95pt;" valign="top" width="85"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">20,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 64.6pt;" valign="top" width="86"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 1.45in;" valign="top" width="139"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">1,500</span></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 41.4pt;" valign="top" width="55"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">9</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 94.5pt;" valign="top" width="126"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">Balangiga</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 77.65pt;" valign="top" width="104"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">20,077.24</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 63.95pt;" valign="top" width="85"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">20,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 64.6pt;" valign="top" width="86"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 1.45in;" valign="top" width="139"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">77.24</span></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 41.4pt;" valign="top" width="55"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">10</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 94.5pt;" valign="top" width="126"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">Giporlos</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 77.65pt;" valign="top" width="104"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">17,060</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 63.95pt;" valign="top" width="85"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">15,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 64.6pt;" valign="top" width="86"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 1.45in;" valign="top" width="139"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">2,060</span></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 41.4pt;" valign="top" width="55"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">11</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 94.5pt;" valign="top" width="126"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">Mercedes</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 77.65pt;" valign="top" width="104"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">15,300</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 63.95pt;" valign="top" width="85"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">15,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 64.6pt;" valign="top" width="86"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 1.45in;" valign="top" width="139"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">300</span></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 41.4pt;" valign="top" width="55"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">12</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 94.5pt;" valign="top" width="126"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">Sulangan</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 77.65pt;" valign="top" width="104"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">15,250</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 63.95pt;" valign="top" width="85"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">15,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 64.6pt;" valign="top" width="86"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 1.45in;" valign="top" width="139"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">250</span></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 41.4pt;" valign="top" width="55"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">13</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 94.5pt;" valign="top" width="126"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">Can-avid</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 77.65pt;" valign="top" width="104"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">15,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 63.95pt;" valign="top" width="85"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">15,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 64.6pt;" valign="top" width="86"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 1.45in;" valign="top" width="139"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 41.4pt;" valign="top" width="55"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">14</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 94.5pt;" valign="top" width="126"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">Maydolong</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 77.65pt;" valign="top" width="104"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">15,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 63.95pt;" valign="top" width="85"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">15,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 64.6pt;" valign="top" width="86"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 1.45in;" valign="top" width="139"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 41.4pt;" valign="top" width="55"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">15</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 94.5pt;" valign="top" width="126"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">Quinapondan</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 77.65pt;" valign="top" width="104"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">10,500</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 63.95pt;" valign="top" width="85"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">10,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 64.6pt;" valign="top" width="86"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 1.45in;" valign="top" width="139"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">500</span></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 41.4pt;" valign="top" width="55"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">16</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 94.5pt;" valign="top" width="126"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">Lawaan</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 77.65pt;" valign="top" width="104"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">10,500</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 63.95pt;" valign="top" width="85"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">15,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 64.6pt;" valign="top" width="86"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">4,500</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 1.45in;" valign="top" width="139"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 41.4pt;" valign="top" width="55"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">17</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 94.5pt;" valign="top" width="126"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">Hernani</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 77.65pt;" valign="top" width="104"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">10,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 63.95pt;" valign="top" width="85"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">15,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 64.6pt;" valign="top" width="86"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 1.45in;" valign="top" width="139"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 41.4pt;" valign="top" width="55"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">18</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 94.5pt;" valign="top" width="126"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">Arteche</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 77.65pt;" valign="top" width="104"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">10,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 63.95pt;" valign="top" width="85"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">10,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 64.6pt;" valign="top" width="86"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 1.45in;" valign="top" width="139"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 41.4pt;" valign="top" width="55"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">19</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 94.5pt;" valign="top" width="126"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">San Policarpo</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 77.65pt;" valign="top" width="104"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">10,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 63.95pt;" valign="top" width="85"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">10,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 64.6pt;" valign="top" width="86"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 1.45in;" valign="top" width="139"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 41.4pt;" valign="top" width="55"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">20</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 94.5pt;" valign="top" width="126"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">Balangkayan</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 77.65pt;" valign="top" width="104"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">10,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 63.95pt;" valign="top" width="85"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">10,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 64.6pt;" valign="top" width="86"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 1.45in;" valign="top" width="139"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 41.4pt;" valign="top" width="55"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">21</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 94.5pt;" valign="top" width="126"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">Matarinao</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 77.65pt;" valign="top" width="104"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">10,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 63.95pt;" valign="top" width="85"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">10,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 64.6pt;" valign="top" width="86"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 1.45in;" valign="top" width="139"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 41.4pt;" valign="top" width="55"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">22</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 94.5pt;" valign="top" width="126"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">Homonhon </span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 77.65pt;" valign="top" width="104"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">10,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 63.95pt;" valign="top" width="85"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">10,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 64.6pt;" valign="top" width="86"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 1.45in;" valign="top" width="139"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 41.4pt;" valign="top" width="55"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">23</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 94.5pt;" valign="top" width="126"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">San Julian </span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 77.65pt;" valign="top" width="104"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-spacerun: yes;"> </span>9,500</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 63.95pt;" valign="top" width="85"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">20,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 64.6pt;" valign="top" width="86"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">10,500</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 1.45in;" valign="top" width="139"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 41.4pt;" valign="top" width="55"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">24</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 94.5pt;" valign="top" width="126"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">Sulat</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 77.65pt;" valign="top" width="104"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-spacerun: yes;"> </span>7,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 63.95pt;" valign="top" width="85"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">25,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 64.6pt;" valign="top" width="86"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">18,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 1.45in;" valign="top" width="139"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 41.4pt;" valign="top" width="55"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">25</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 94.5pt;" valign="top" width="126"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">Buenavista</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 77.65pt;" valign="top" width="104"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-spacerun: yes;"> </span>6,954</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 63.95pt;" valign="top" width="85"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">5,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 64.6pt;" valign="top" width="86"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 1.45in;" valign="top" width="139"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">1,954</span></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 41.4pt;" valign="top" width="55"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">26</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 94.5pt;" valign="top" width="126"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">Concepcion</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 77.65pt;" valign="top" width="104"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-spacerun: yes;"> </span>5,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 63.95pt;" valign="top" width="85"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">5,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 64.6pt;" valign="top" width="86"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 1.45in;" valign="top" width="139"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 41.4pt;" valign="top" width="55"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">27</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 94.5pt;" valign="top" width="126"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">Maslog</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 77.65pt;" valign="top" width="104"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-spacerun: yes;"> </span>5,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 63.95pt;" valign="top" width="85"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">5,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 64.6pt;" valign="top" width="86"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 1.45in;" valign="top" width="139"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 41.4pt;" valign="top" width="55"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">28</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 94.5pt;" valign="top" width="126"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">Lalawigan</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 77.65pt;" valign="top" width="104"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-spacerun: yes;"> </span>3,419</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 63.95pt;" valign="top" width="85"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">15,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 64.6pt;" valign="top" width="86"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">11,581</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 1.45in;" valign="top" width="139"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
</tr>
<tr style="mso-yfti-lastrow: yes;">
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 41.4pt;" valign="top" width="55"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">29</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 94.5pt;" valign="top" width="126"><div class="MsoNormal">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">Jipapad</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 77.65pt;" valign="top" width="104"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 63.95pt;" valign="top" width="85"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">5,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 64.6pt;" valign="top" width="86"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">5,000</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 1.45in;" valign="top" width="139"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
</tr>
</tbody></table>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">(Note: On July 17, 1997, the
parish priest of Hernani asked to change the quota from P15,000 to
P10,000.<span style="mso-spacerun: yes;"> </span>The request was presented to
Rev Asebias, Jr. who readily approved it. This explains why the table shows
Hernani without corresponding balance.)</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Below are three comparative charts which demonstrate the
difference between the Data A and the Data B made by the parishes in each
diocesan region:</span></span><br />
<br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"> <i> Comparative Dat<span style="font-family: "georgia" , "times new roman" , serif;">a on the Remittances of Each Region</span></i></span></span><br />
<br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="font-family: "georgia" , "times new roman" , serif;"> Northern Region: </span> </span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"> </span><br />
<div class="separator" style="clear: both; text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://1.bp.blogspot.com/-Vi4pqFoY9Fg/WC52RLH6naI/AAAAAAAAAZ8/7GHQM84Us2ErUcTRTDgS66XnTJsF059UgCLcB/s1600/DSC00004.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="240" src="https://1.bp.blogspot.com/-Vi4pqFoY9Fg/WC52RLH6naI/AAAAAAAAAZ8/7GHQM84Us2ErUcTRTDgS66XnTJsF059UgCLcB/s320/DSC00004.JPG" width="320" /></a></span></div>
<br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;"> Southern Region:</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://3.bp.blogspot.com/-UGh50CDAzdU/WC52jKkz28I/AAAAAAAAAaA/wQYn3DDjpU89PD095V5PvbY4Diz3hkWrgCEw/s1600/DSC00005.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="240" src="https://3.bp.blogspot.com/-UGh50CDAzdU/WC52jKkz28I/AAAAAAAAAaA/wQYn3DDjpU89PD095V5PvbY4Diz3hkWrgCEw/s320/DSC00005.JPG" width="320" /></a></div>
<br />
Central Region:<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://4.bp.blogspot.com/-VlDPlj9_1rA/WC53xK9Wa1I/AAAAAAAAAaM/m3ZgsZOBaWIazj5p_vqfEumkxkrbIxRNgCEw/s1600/DSC00006.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="240" src="https://4.bp.blogspot.com/-VlDPlj9_1rA/WC53xK9Wa1I/AAAAAAAAAaM/m3ZgsZOBaWIazj5p_vqfEumkxkrbIxRNgCEw/s320/DSC00006.JPG" width="320" /></a></div>
<div class="separator" style="clear: both; text-align: center;">
</div>
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;"> </span><br />
<div class="separator" style="clear: both; text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://4.bp.blogspot.com/-ktoiwq36Yg8/WC53Iq47BnI/AAAAAAAAAaI/POZs4UtbOloDCt8Xyq-KTqN_FYkjm1hFwCLcB/s1600/DSC00005.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="240" src="https://4.bp.blogspot.com/-ktoiwq36Yg8/WC53Iq47BnI/AAAAAAAAAaI/POZs4UtbOloDCt8Xyq-KTqN_FYkjm1hFwCLcB/s320/DSC00005.JPG" width="320" /></a></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;"> <span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>To further increase the revenue, all the priests were
given a quota of P1,000 as personal contribution, and Rev Deogracias A. Gayo,
parish priest of San Julian, earned the distinction of having given the highest
personal donation in the amount of P16,200.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>While efforts were made to solicit funds from local
sources, the Most Rev Medroso, received the amount of P135,000 from the
Pontifical Society of the Propagation of the Faith as an extraordinary subsidy
granted to the diocese of Borongan for the Synod celebration.<span style="mso-spacerun: yes;"> </span>The amount was sent by Msgr Jose Luis Irizar
Artiach, National Director of the Pontifical Mission Society of Spain (Madrid)
through Abp. Vicenzo Moreni, Apostolic Nuncio to the Philippines.<span style="mso-spacerun: yes;"> </span>He also recipient of a cheque from the
Archbishopric of Cologne, Germany, in the amount of DM 23,000 to help finance
the Synod.<span style="mso-spacerun: yes;"> </span>It may also be recalled that
on Sept. 12, 1997, Bp Medroso, Rev Picardal and Rev Robredillo attended the
Borongan fiesta celebration in Hongkong, and partial proceeds from the raffle
ticket and the celebration, in the amount of P24,530 were remitted by Ms
Angelina Manalili as contribution to the Synod.<span style="mso-spacerun: yes;">
</span>Other donors were the Llorente Migrant Workers in Hongkong Association,
headed by Antonio Oscar Alde, who remitted<span style="mso-spacerun: yes;">
</span>P8,888, and the Guiuananons in the amount of P2,700.<span style="mso-spacerun: yes;"> </span>In Manila, the threesome saw Cong Miguel
Romero and Cong Zubiri who gave P30,000 each.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Parish, BEC, Clergy and
Religious Workshops on the Working Papers.<span style="mso-spacerun: yes;">
</span></span></i></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">To return to the second synodal workshop: the parish, BEC, clergy and
religious workshops on the Working Papers (WP) were exactly the same with the
one given to the Regional and Parish Synodal Education Teams (RSET,PSET), save
that, this time, the participants were now in possession of copies of the
Working Papers consisting of 134 pages each.<span style="mso-spacerun: yes;">
</span>With his usual efficiency, Mr Lumactod reproduced copies of the Working
Papers in book form, assisted by seminarians from the minor seminary, as well
as by Mr Jerry Medroso and Ms Arias.<span style="mso-spacerun: yes;">
</span>Twenty-five sets of Working Papers were</span></span><br />
<div class="separator" style="clear: both; text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><a href="https://3.bp.blogspot.com/-_aL5DYyhMh8/WC6LMPRu5eI/AAAAAAAAAb8/9ri7Fb9izCUYQUoLwmUhn_2e5yNnTCa5wCLcB/s1600/diocesan%2Bsynod%2B012.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="223" src="https://3.bp.blogspot.com/-_aL5DYyhMh8/WC6LMPRu5eI/AAAAAAAAAb8/9ri7Fb9izCUYQUoLwmUhn_2e5yNnTCa5wCLcB/s320/diocesan%2Bsynod%2B012.jpg" width="320" /></a></span></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"> given to Guiuan and Borongan, 20
to Dolores and Oras, 15 to Mercedes, Salcedo, Matarinao, Quinapondan, Giporlos,
Balangiga, Lawaan, Gen MacArthur, Hernani, Llorente, Balangkayan, Maydolong,
Sulat, Taft, Jipapad, Concepcion, Lalawigan, Buenavista, Sulangan and Homonhon.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Although the parish participants were provided with two
sets of questionnaire, and were made to answer a total of 18 questions, the
substance could be summarized into three concerns: to analyze the factors which
gave rise to the current situation obtaining in the parish, to make addition,
deletion and modification on the first draft of the 27 Working Papers, and to
formulate the vision-mission of the parish.<span style="mso-spacerun: yes;">
</span>The deadline of submission of the parish output was set on July 31,
1997.<span style="mso-spacerun: yes;"> </span>What came about was that, the
first to hand in the corrected Working Papers was the parish of Concepcion
(July 11) and the last was that of Taft (September 18).<span style="mso-spacerun: yes;"> </span>On the other hand, the first to submit the
vision-mission was the parish of Llorente (July 11), while the last was that of
Taft (Sept 15).<span style="mso-spacerun: yes;"> </span>The output of these
workshops on the Working Papers may be condensed as follows:</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<table border="0" cellpadding="0" cellspacing="0" class="MsoNormalTable" style="border-collapse: collapse; margin-left: -5.4pt; mso-padding-alt: 0in 5.4pt 0in 5.4pt; mso-table-layout-alt: fixed;">
<tbody>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 59.4pt;" valign="top" width="79"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">Area/</span></i></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">Parish</span></i></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.0pt;" valign="top" width="60"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">No of WP Treated</span></i></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 55.5pt;" valign="top" width="74"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">WP </span></i></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">Corrected</span></i></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 61.05pt;" valign="top" width="81"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">WP not Corrected</span></i></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 46.0pt;" valign="top" width="61"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">No. of Groups</span></i></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 37.55pt;" valign="top" width="50"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">No. of </span></i></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">Pax</span></i></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.85pt;" valign="top" width="61"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">Church-Based</span></i></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">Groups</span></i></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">Rep.</span></i></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.45pt;" valign="top" width="61"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">Civil</span></i></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">Groups</span></i></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">Rep.</span></i></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 50.95pt;" valign="top" width="68"><div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">Vision-MIssion</span></i></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 59.4pt;" valign="top" width="79"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">San Julian</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.0pt;" valign="top" width="60"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">11</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 55.5pt;" valign="top" width="74"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">17</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 61.05pt;" valign="top" width="81"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 46.0pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">1</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 37.55pt;" valign="top" width="50"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">20</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.85pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.45pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 50.95pt;" valign="top" width="68"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 59.4pt;" valign="top" width="79"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">Borongan</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.0pt;" valign="top" width="60"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">12</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 55.5pt;" valign="top" width="74"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">12</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 61.05pt;" valign="top" width="81"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 46.0pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">12</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 37.55pt;" valign="top" width="50"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">160</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.85pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">12</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.45pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">1</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 50.95pt;" valign="top" width="68"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">X</span></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 59.4pt;" valign="top" width="79"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">Lalawigan</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.0pt;" valign="top" width="60"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">14</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 55.5pt;" valign="top" width="74"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">12</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 61.05pt;" valign="top" width="81"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">2</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 46.0pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">9</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 37.55pt;" valign="top" width="50"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">47</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.85pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">9</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.45pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 50.95pt;" valign="top" width="68"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 59.4pt;" valign="top" width="79"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US">Maydolong</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.0pt;" valign="top" width="60"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">24</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 55.5pt;" valign="top" width="74"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">14</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 61.05pt;" valign="top" width="81"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">2</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 46.0pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">23</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 37.55pt;" valign="top" width="50"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">232</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.85pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">11</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.45pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">18</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 50.95pt;" valign="top" width="68"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">X</span></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 59.4pt;" valign="top" width="79"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 9.0pt; mso-bidi-font-size: 10.0pt;">Balangkayan</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.0pt;" valign="top" width="60"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">14</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 55.5pt;" valign="top" width="74"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">10</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 61.05pt;" valign="top" width="81"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">4</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 46.0pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">2</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 37.55pt;" valign="top" width="50"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">40</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.85pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">4</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.45pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">4</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 50.95pt;" valign="top" width="68"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">X</span></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 59.4pt;" valign="top" width="79"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">Llorente</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.0pt;" valign="top" width="60"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">17</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 55.5pt;" valign="top" width="74"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">17</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 61.05pt;" valign="top" width="81"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 46.0pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">1</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 37.55pt;" valign="top" width="50"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">9</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.85pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">2</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.45pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">7</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 50.95pt;" valign="top" width="68"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">X</span></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 59.4pt;" valign="top" width="79"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">Hernani</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.0pt;" valign="top" width="60"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">14</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 55.5pt;" valign="top" width="74"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">14</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 61.05pt;" valign="top" width="81"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 46.0pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">11</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 37.55pt;" valign="top" width="50"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">106</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.85pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">10</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.45pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">9</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 50.95pt;" valign="top" width="68"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 59.4pt;" valign="top" width="79"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">McArthur</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.0pt;" valign="top" width="60"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">24</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 55.5pt;" valign="top" width="74"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">11</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 61.05pt;" valign="top" width="81"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">13</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 46.0pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">18</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 37.55pt;" valign="top" width="50"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">128</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.85pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">8</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.45pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">11</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 50.95pt;" valign="top" width="68"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">X</span></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 59.4pt;" valign="top" width="79"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">Salcedo</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.0pt;" valign="top" width="60"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">26</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 55.5pt;" valign="top" width="74"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">19</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 61.05pt;" valign="top" width="81"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">7</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 46.0pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">10</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 37.55pt;" valign="top" width="50"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">133</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.85pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">11</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.45pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 50.95pt;" valign="top" width="68"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 59.4pt;" valign="top" width="79"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">Guiuan</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.0pt;" valign="top" width="60"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">25</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 55.5pt;" valign="top" width="74"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">25</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 61.05pt;" valign="top" width="81"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 46.0pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">25</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 37.55pt;" valign="top" width="50"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">356</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.85pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">14</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.45pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">19</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 50.95pt;" valign="top" width="68"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">X</span></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 59.4pt;" valign="top" width="79"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">Sulangan</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.0pt;" valign="top" width="60"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">4</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 55.5pt;" valign="top" width="74"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">4</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 61.05pt;" valign="top" width="81"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 46.0pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">4</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 37.55pt;" valign="top" width="50"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">58</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.85pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">6</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.45pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">3</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 50.95pt;" valign="top" width="68"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 59.4pt;" valign="top" width="79"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 8.0pt; mso-bidi-font-size: 10.0pt;">Quinapondan</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.0pt;" valign="top" width="60"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">11</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 55.5pt;" valign="top" width="74"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">11</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 61.05pt;" valign="top" width="81"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 46.0pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 37.55pt;" valign="top" width="50"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.85pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.45pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 50.95pt;" valign="top" width="68"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 59.4pt;" valign="top" width="79"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">Giporlos</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.0pt;" valign="top" width="60"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">4</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 55.5pt;" valign="top" width="74"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">4</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 61.05pt;" valign="top" width="81"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 46.0pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">1</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 37.55pt;" valign="top" width="50"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">4</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.85pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.45pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 50.95pt;" valign="top" width="68"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">X</span></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 59.4pt;" valign="top" width="79"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">Balangiga</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.0pt;" valign="top" width="60"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">12</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 55.5pt;" valign="top" width="74"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">12</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 61.05pt;" valign="top" width="81"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 46.0pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">10</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 37.55pt;" valign="top" width="50"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">149</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.85pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">10</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.45pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">10</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 50.95pt;" valign="top" width="68"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">X</span></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 59.4pt;" valign="top" width="79"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">Lawaan</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.0pt;" valign="top" width="60"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">8</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 55.5pt;" valign="top" width="74"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">8</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 61.05pt;" valign="top" width="81"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 46.0pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 37.55pt;" valign="top" width="50"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.85pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.45pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 50.95pt;" valign="top" width="68"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 59.4pt;" valign="top" width="79"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">Sulat</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.0pt;" valign="top" width="60"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">26</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 55.5pt;" valign="top" width="74"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 61.05pt;" valign="top" width="81"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">26</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 46.0pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">16</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 37.55pt;" valign="top" width="50"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">133</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.85pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">10</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.45pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">2</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 50.95pt;" valign="top" width="68"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">X</span></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 59.4pt;" valign="top" width="79"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">Taft</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.0pt;" valign="top" width="60"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">8</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 55.5pt;" valign="top" width="74"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">5</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 61.05pt;" valign="top" width="81"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">3</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 46.0pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">8</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 37.55pt;" valign="top" width="50"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">132</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.85pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">16</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.45pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">10</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 50.95pt;" valign="top" width="68"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">X</span></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 59.4pt;" valign="top" width="79"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">Can-avid </span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.0pt;" valign="top" width="60"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">26</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 55.5pt;" valign="top" width="74"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">20</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 61.05pt;" valign="top" width="81"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">6</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 46.0pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">26</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 37.55pt;" valign="top" width="50"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">390</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.85pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">16</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.45pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">2</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 50.95pt;" valign="top" width="68"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">X</span></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 59.4pt;" valign="top" width="79"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">Dolores</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.0pt;" valign="top" width="60"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">26</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 55.5pt;" valign="top" width="74"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">2</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 61.05pt;" valign="top" width="81"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">24</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 46.0pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">26</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 37.55pt;" valign="top" width="50"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">390</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.85pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">11</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.45pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">8</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 50.95pt;" valign="top" width="68"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">X</span></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 59.4pt;" valign="top" width="79"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">Oras</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.0pt;" valign="top" width="60"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">26</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 55.5pt;" valign="top" width="74"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">26</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 61.05pt;" valign="top" width="81"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 46.0pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">16</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 37.55pt;" valign="top" width="50"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">235</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.85pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">18</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.45pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">8</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 50.95pt;" valign="top" width="68"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">X</span></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 59.4pt;" valign="top" width="79"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">San Poli</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.0pt;" valign="top" width="60"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">7</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 55.5pt;" valign="top" width="74"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">7</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 61.05pt;" valign="top" width="81"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 46.0pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 37.55pt;" valign="top" width="50"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.85pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.45pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 50.95pt;" valign="top" width="68"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 59.4pt;" valign="top" width="79"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">Jipapad </span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.0pt;" valign="top" width="60"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">15</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 55.5pt;" valign="top" width="74"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">8</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 61.05pt;" valign="top" width="81"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">7</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 46.0pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 37.55pt;" valign="top" width="50"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.85pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.45pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 50.95pt;" valign="top" width="68"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 59.4pt;" valign="top" width="79"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US">Concepcion</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.0pt;" valign="top" width="60"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">17</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 55.5pt;" valign="top" width="74"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">17</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 61.05pt;" valign="top" width="81"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 46.0pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 37.55pt;" valign="top" width="50"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.85pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">4</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.45pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 50.95pt;" valign="top" width="68"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 59.4pt;" valign="top" width="79"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;">Arteche</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.0pt;" valign="top" width="60"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 55.5pt;" valign="top" width="74"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 61.05pt;" valign="top" width="81"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 46.0pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 37.55pt;" valign="top" width="50"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">11</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.85pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.45pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 50.95pt;" valign="top" width="68"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 59.4pt;" valign="top" width="79"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">Matarinao</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.0pt;" valign="top" width="60"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 55.5pt;" valign="top" width="74"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 61.05pt;" valign="top" width="81"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 46.0pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 37.55pt;" valign="top" width="50"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.85pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.45pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 50.95pt;" valign="top" width="68"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 59.4pt;" valign="top" width="79"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">Casuguran</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.0pt;" valign="top" width="60"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 55.5pt;" valign="top" width="74"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 61.05pt;" valign="top" width="81"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 46.0pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 37.55pt;" valign="top" width="50"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.85pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.45pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 50.95pt;" valign="top" width="68"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 59.4pt;" valign="top" width="79"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">Mercedes</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.0pt;" valign="top" width="60"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 55.5pt;" valign="top" width="74"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 61.05pt;" valign="top" width="81"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 46.0pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 37.55pt;" valign="top" width="50"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.85pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.45pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 50.95pt;" valign="top" width="68"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 59.4pt;" valign="top" width="79"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">Religious</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.0pt;" valign="top" width="60"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">19</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 55.5pt;" valign="top" width="74"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">19</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 61.05pt;" valign="top" width="81"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 46.0pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">6</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 37.55pt;" valign="top" width="50"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">36</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.85pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">5</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.45pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 50.95pt;" valign="top" width="68"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">X</span></span></div>
</td>
</tr>
<tr>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 59.4pt;" valign="top" width="79"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">Clergy</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.0pt;" valign="top" width="60"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">21</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 55.5pt;" valign="top" width="74"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">26</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 61.05pt;" valign="top" width="81"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">3</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 46.0pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">3</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 37.55pt;" valign="top" width="50"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">17</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.85pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.45pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 50.95pt;" valign="top" width="68"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">X</span></span></div>
</td>
</tr>
<tr style="mso-yfti-lastrow: yes;">
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 59.4pt;" valign="top" width="79"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">BEC</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.0pt;" valign="top" width="60"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">26</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 55.5pt;" valign="top" width="74"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">26</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 61.05pt;" valign="top" width="81"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 46.0pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">21</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 37.55pt;" valign="top" width="50"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">335</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.85pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">6</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 45.45pt;" valign="top" width="61"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt;">10</span></span></div>
</td>
<td style="padding: 0in 5.4pt 0in 5.4pt; width: 50.95pt;" valign="top" width="68"><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">X</span></span></div>
</td>
</tr>
</tbody></table>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-spacerun: yes;"> </span></span><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 2;"> </span><span style="mso-spacerun: yes;"> </span></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Total<span style="mso-tab-count: 6;"> </span>250<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;">
</span>3,121 <span style="mso-tab-count: 3;"> </span>16</span></i></b></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Since the table does not fully mark the differences in
what transpired in the second parish seminar-workshops, it might be germane to
point out that in most parishes, these workshops began in either May or
June:<span style="mso-spacerun: yes;"> </span>May 4 (Salcedo), last week of May
(San Policarpo, Mercedes), 1st week of June (Balangkayan, Balangiga, Hernani),
June 2 (Guiuan), 3rd week of June (Arteche), June 14 (Lawaan).<span style="mso-spacerun: yes;"> </span>Some started late because of their parish fiestas
(Sulangan, Taft, Sulat), or because of the barangay election (Giporlos).<span style="mso-spacerun: yes;"> </span>Still others had other limitations: the PSET
did not attend the seminar in Guiuan, and the parish had a new parish priest
(Lawaan).<span style="mso-spacerun: yes;"> </span>As for the place of workshop,
some parishes left to the the discussion groups initiative in selecting their
own venue (Oras, Guiuan, Balangkayan, Lalawigan, Salcedo), others held the
orientation in the parish church, and let the discussion groups chose their own
venue for the workshop (San Policarpo, Balangkayan). For the group discussion
of each area of concern, some parish let the PSET select the members of each
discussion groups (Oras, MacArthur, Salcedo), others allowed the group leaders
to choose their own members (Mercedes, Borongan, San Julian, Maydolong), but
the BECs utilized the division by zone.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>The process of studying and deliberating on the Working
Papers (WP) was the most varied:<span style="mso-spacerun: yes;"> </span>WP were
distributed to various professionals (Arteche), selected by groups (San
Policarpo), divided among different barangays (Can-avid), given to participants
for study, after which, they met for correction (Guiuan), assigned to
participants for discussion (Mercedes), 17 WP were selected for discussion and
allocation to different BEC groups (Quinapondan), apportioned among to<i style="mso-bidi-font-style: normal;"> cofradias</i> and faith communities
(Borongan, Maydolong, San Julian), were raffeled among various groups
(Giporlos), parcelled out to different districts (Lawaan), or given as homework
(Balangkayan).<span style="mso-spacerun: yes;"> </span>Difficulties experienced
at this stage include: some groups failed to forward the WP, others were late
in submission (Maydolong, Borongan), the content was heavy (Salcedo), heavy and
complicated (Lawaan), heavy and taxing (Balangiga); the changing of deadline of
submission of WP lessened the </span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><a href="https://1.bp.blogspot.com/-PnVWb-mvGi0/WC6LUyEsf2I/AAAAAAAAAcA/FvebNr5CcDwTanZbTXvoVnqH4Cj-9ICfACLcB/s1600/diocesan%2Bsynod%2B022.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="225" src="https://1.bp.blogspot.com/-PnVWb-mvGi0/WC6LUyEsf2I/AAAAAAAAAcA/FvebNr5CcDwTanZbTXvoVnqH4Cj-9ICfACLcB/s320/diocesan%2Bsynod%2B022.jpg" width="320" /></a></span></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">interest to finish the work early (Gen
MacArthur); and lack of participants (varioius parishes).<span style="mso-spacerun: yes;"> </span>How was the process facilitated? By group
work (Guiuan, San Policarpo, Borongan, Salcedo, Lawaan, San Julian, Lalawigan,
Sulat, Maydolong, Balangiga), meeting and personal visit to the barangays by
the parish priest (Mercedes), and by homework (Giporlos, Gen MacArthur,
Balangiga).<span style="mso-spacerun: yes;"> </span>The number of groups
organized for discussion were 26 (Guiuan, Borongan, San Policarpo, Gen
MacArthur, Maydolong, Balangiga), 2 (Balangkayan, Arteche, Giporlos),
2-3(Balangiga).<span style="mso-spacerun: yes;"> </span>District division was
used in Lawaan, however.<span style="mso-spacerun: yes;"> </span>Because of
difficulties in meeting the number of participants for each group, the number
of WP given to each group was sometimes 2 (Giporlos), or 2-3 (Salcedo), instead
of only one.</span></span></div>
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<br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>In moving on the next phase of<span style="mso-spacerun: yes;"> </span>the synodal process, it might be helpful to
provide a comparative chart on the number of delegates of each parish who
attended the first (Data A) and second (Data B) parish seminar-workshops:</span></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;"> <i>Comparative Chart on Participation in Seminar I and Seminar II</i></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> </span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> Northern and Central Regions:</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> </span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://2.bp.blogspot.com/-uy01P5QXmps/WC55aaVYVaI/AAAAAAAAAaY/GyyimDJuRQ4mSpJ2QP16fOk8QmR-JqC6QCLcB/s1600/DSC00007.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="240" src="https://2.bp.blogspot.com/-uy01P5QXmps/WC55aaVYVaI/AAAAAAAAAaY/GyyimDJuRQ4mSpJ2QP16fOk8QmR-JqC6QCLcB/s320/DSC00007.JPG" width="320" /></a></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"> Southern Region:</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;"> </span><br />
<div class="separator" style="clear: both; text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://1.bp.blogspot.com/-aAHR8dqPkBc/WC559rs2XEI/AAAAAAAAAac/pdV4K5jMMSAHIRw4le1DphE8V8i7hOp1ACLcB/s1600/DSC00008.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="240" src="https://1.bp.blogspot.com/-aAHR8dqPkBc/WC559rs2XEI/AAAAAAAAAac/pdV4K5jMMSAHIRw4le1DphE8V8i7hOp1ACLcB/s320/DSC00008.JPG" width="320" /></a></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">THE
STAGE OF SYNODAL PREPARATIONS</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Official Delegates.<span style="mso-spacerun: yes;"> </span></span></i></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Meanwhile, preparations were
already under way for the celebration of the Synod proper.<span style="mso-spacerun: yes;"> </span>As early as Feb 18, 1997, with the approval
of Bishop Medroso, the presbyterium--as noted earlier--decided to hold the
First Diocesan Synod of Borongan on Nov. 10-15, Monday through Saturday.<span style="mso-spacerun: yes;"> </span>In its April 18 meeting, the clergy also
approved to hold it at the Seminario de Jesus Nazareno, Borongan, Eastern
Samar.<span style="mso-spacerun: yes;"> </span>During the third presbyterium
meeting on June 17, the clergy unanimously voted that a total of 93 delegates
coming from all the parishes would attend the Synod proper.<span style="mso-spacerun: yes;"> </span>This number, however, did not include those
representing the sectoral groups, which was, at that time, still to be
determined by the Bishop.<span style="mso-spacerun: yes;"> </span>The
distribution of the delegates per parish was as follows:<span style="mso-spacerun: yes;"> </span>Borongan 5, Dolores 5, Guiuan 5, Llorente 5,
Oras 5, Balangiga 4, Salcedo 4, Sulat 4, Taft 4, Can-avid 3, Giporlos 3,
Hernani 3, Gen MacArthur 3, Maydolong 3, Quinapondan 3, Lawaan 3, San Julian 3,
Arteche 2, Balangkayan 2, Buenavista 2, Casuguran 2, Concepcion 2,<span style="mso-spacerun: yes;"> </span>Jipapad 2, Lalawigan 2, Maslog 2, Matarinao
2, Mercedes 2, San Policarpo 2, and Sulangan 2.<span style="mso-spacerun: yes;">
</span>Just before the Synod, however, the following parishes had additional
delegates:<span style="mso-spacerun: yes;"> </span>Dolores 1, Can-avid 1,
Maydolong 1, San Julian 1 and Buenavista 1.<span style="mso-spacerun: yes;">
</span>Three parishes had only one delegate each:<span style="mso-spacerun: yes;"> </span>Balangkayan, Matarinao, and Maslog.<span style="mso-spacerun: yes;"> </span>As for the sectoral representatives, each
region was asked to submit names, and in the end, the Bishop accepted 49
persons as sectoral delegates:<span style="mso-spacerun: yes;">
</span>professionals 4, government employees 5, non-government organizations
(NGOs 2; Pos 7) 9, Church movements, communities and organizations 12, basic
ecclesial communities (BECs) 3, catechists 1, youth 4, media 2, business 2,
special sectors (senior citizens and differently abled) 4, and invitati 3.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>To be sure, however, a total of 208 official delegates
were summoned by Bishop Medroso, 44.7% of which were parish delegates, 23.6%
sectoral representative, 4.8% religious, and 26.9% were clerics.<span style="mso-spacerun: yes;"> </span>The actual number of delegates during the
celebration proper, though, was only 198, 45.5% of which were parish delegates,
23.2% sectoral representatives, 5.1% religious, and 26.3%<span style="mso-spacerun: yes;"> </span>clerics:</span></span></div>
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<i><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></i>
<span style="font-family: "georgia" , "times new roman" , serif;"><i> Comparative <span style="font-family: "georgia" , "times new roman" , serif;">Data on Invited and Attending <span style="font-family: "georgia" , "times new roman" , serif;">Delegates</span></span></i></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span></span></span><br />
<div class="separator" style="clear: both; text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"><a href="https://4.bp.blogspot.com/-VSaJguolSxU/WC564BhDn0I/AAAAAAAAAak/pHkaTwlVa-4_xBA8ExRiTQBjI6fXWlepwCLcB/s1600/DSC00009.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="240" src="https://4.bp.blogspot.com/-VSaJguolSxU/WC564BhDn0I/AAAAAAAAAak/pHkaTwlVa-4_xBA8ExRiTQBjI6fXWlepwCLcB/s320/DSC00009.JPG" width="320" /></a></span></span></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span></span></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"><br /></span></span></span>
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> O<span style="font-family: "georgia" , "times new roman" , serif;">f the 198 actual delegaes, 42.9<span style="font-family: "georgia" , "times new roman" , serif;">%</span></span> were married, 26.3<span style="font-family: "georgia" , "times new roman" , serif;">% clerics, 17.2% single, 7.1% widows, and 6.6% were religious:</span></span></span></span><br />
<br />
<i><span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"><span style="font-family: "georgia" , "times new roman" , serif;"> Civil Status of the Actual Delegates</span></span></span></span></i><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"><span style="font-family: "georgia" , "times new roman" , serif;"> </span></span></span></span><br />
<div class="separator" style="clear: both; text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"><span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://1.bp.blogspot.com/-Ll5VAz7RvOI/WC6Gm-iqJZI/AAAAAAAAAa0/8pyPkVUwBVIESBvZaTq1LF534YO8JevrACLcB/s1600/DSC00010.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="240" src="https://1.bp.blogspot.com/-Ll5VAz7RvOI/WC6Gm-iqJZI/AAAAAAAAAa0/8pyPkVUwBVIESBvZaTq1LF534YO8JevrACLcB/s320/DSC00010.JPG" width="320" /></a></span></span></span></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"><span style="font-family: "georgia" , "times new roman" , serif;"> </span></span></span><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>The delegates may be looked at from the different
angle.<span style="mso-spacerun: yes;"> </span>In terms of occupation, 28.8% of
the lay delegates were teachers, 14.4% retires, 13.0% self-employed, 8.9% of
national agencies, 8.9% religious, 8.2% from local government units, 4.1%
elected officials, 2.7% housekeepers, 2.1% students, and 6.2% had no data.<span style="mso-spacerun: yes;"> </span>In terms of age level, 24.7% of the lay
delegates belong to the 51-60 age bracket, 19.2% to the 61-70, 18.5% to the
31-40, 17.8% to the 41-50, 12.3% to the 20-30, and 7.5% to the 70 above.<span style="mso-spacerun: yes;"> </span>The following charts illustrate these data:</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;"> <i>Occupation of Lay Delegates</i></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"> </span><br />
<div class="separator" style="clear: both; text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://3.bp.blogspot.com/-PKpqwKuKFj8/WC6HEdtMWqI/AAAAAAAAAa4/IIA9bdyT1IEMCQ4laGrpgBA752bK9esXQCLcB/s1600/DSC00012.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="240" src="https://3.bp.blogspot.com/-PKpqwKuKFj8/WC6HEdtMWqI/AAAAAAAAAa4/IIA9bdyT1IEMCQ4laGrpgBA752bK9esXQCLcB/s320/DSC00012.JPG" width="320" /></a></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;"> <i>Age Level of Lay Delegates</i></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"> </span><br />
<div class="separator" style="clear: both; text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://4.bp.blogspot.com/-uhbJCMS_EFM/WC6Hb8f-kyI/AAAAAAAAAa8/9iiN82aqOGkgAjbYmjZS2UrismRHr-sJQCLcB/s1600/DSC00011.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="240" src="https://4.bp.blogspot.com/-uhbJCMS_EFM/WC6Hb8f-kyI/AAAAAAAAAa8/9iiN82aqOGkgAjbYmjZS2UrismRHr-sJQCLcB/s320/DSC00011.JPG" width="320" /></a></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>The priests, on the other hand, were mostly young in the
priesthood, for 34.6% were 5 yrs in the priesthood or below,<span style="mso-spacerun: yes;"> </span>28.8% were between 11-20 yrs, 13.5% between
6-10 yrs, 9.6% between 21-30 yrs, between 31-40 and 3.8% between 41-50.<span style="mso-spacerun: yes;"> </span>According to age level, however, 38.5% were
between ages 41 and 50, 23.2% between 31 and 40, 21.2% between 21 and 30, 9.6%
between 61 and 70,</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">and 7.7% between 51 and 50.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<i><span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></i>
<span style="font-family: "georgia" , "times new roman" , serif;"><i> Numbe<span style="font-family: "georgia" , "times new roman" , serif;">r of Years in the Ministry and Age Level of Cle<span style="font-family: "georgia" , "times new roman" , serif;">rgy Delegates</span></span></i></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"> </span><br />
<div class="separator" style="clear: both; text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><a href="https://4.bp.blogspot.com/-_lN63eCUGPA/WC6H8FxRrnI/AAAAAAAAAbE/XT6lm9cXEq4Pn19vkdgb6HqWkUb34EfMQCLcB/s1600/DSC00013.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="240" src="https://4.bp.blogspot.com/-_lN63eCUGPA/WC6H8FxRrnI/AAAAAAAAAbE/XT6lm9cXEq4Pn19vkdgb6HqWkUb34EfMQCLcB/s320/DSC00013.JPG" width="320" /></a></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>As resolved during the June 17, 1997 priest’s general
assembly, all the lay delegates were to be recommended on the basis of five qualifications:
(1) doctrinal formation, (2) good moral standing, (3) leadership qualities, (4)
active involvement in apostolate, and (5) availability.<span style="mso-spacerun: yes;"> </span>In that assembly, data sheets were
distributed to all the priests for their delegates to fill up and submit on or
before July 30, although the sheets, it came to pass, started coming back as
early as July 18.<span style="mso-spacerun: yes;"> </span>The personalized
letters summoning all the delegates to attend the Synod were distributed from
Sept 22 to Oct 15, 1997.<span style="mso-spacerun: yes;"> </span>As of Nov 5,
1997, there were supposed to be 199 official delegates: clergy 56, religious
women 10, parish delegates 93, and sectoral representatives 50.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Final Draft of the
Working Paper and Some Changes in Synodal Preparations.<span style="mso-spacerun: yes;"> </span></span></i></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">If there was any knot with
the synodal preparation, it was connected with the Working Paper. As early as
the Nov 18-22, 1996 retreat of the clergy in Baguio City, the president
informed Bishop Medroso that, judging from the progress of the parish seminars,
it appeared that the regional pre-synodal assembly of all the delegates, during
which the official participants of the Synod were to discuss for the first time
the penultimate draft of the Working Paper, might be scrapped, however crucial
it might be.<span style="mso-spacerun: yes;"> </span>When the Executive
Committee had a short meeting on June 16, 1997, he informed the Committee
members that, with the approval of the </span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><a href="https://4.bp.blogspot.com/-fWGnkxFnd2Y/WC7y2JMNURI/AAAAAAAAAdE/kb6-Y6ZmtLcvsqxL-6h0qeUZg_RKqKCfwCLcB/s1600/diocesan%2Bsynod%2B113.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="233" src="https://4.bp.blogspot.com/-fWGnkxFnd2Y/WC7y2JMNURI/AAAAAAAAAdE/kb6-Y6ZmtLcvsqxL-6h0qeUZg_RKqKCfwCLcB/s320/diocesan%2Bsynod%2B113.jpg" width="320" /></a></span></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Bishop, the pre-synodal assembly,which
was supposed to be the last leg in the synodal preparation, had to be omitted,
because of the slow response of the participants and because of the time
constraints.<span style="mso-spacerun: yes;"> </span>The synodal process was
then abridged:<span style="mso-spacerun: yes;"> </span>after the submission of
the collated comments by the religious, the BECs, the clergy and the lay in the
different parishes on the firs draft of the Workign Paper, the general editor
would have to make a synthesis, and then the edited document would serve as the
final Working Paper.<span style="mso-spacerun: yes;"> </span>Another
modification was made.<span style="mso-spacerun: yes;"> </span>Since the actual
Synod would last only for a week, the document for the discussion would no
longer include the situational analysis and the theological orientations, but
would be limited to the vision-mission, the general orientations and
decrees.<span style="mso-spacerun: yes;"> </span>The Bishop consented to all
this, with the stipulation, however, that the synthesis of the observations on
the current situation and the theological orientations would appear in the
full-length book.<span style="mso-spacerun: yes;"> </span>It was already in
October when comments on the Working Papers were all received, and the general
editor began his work.<span style="mso-spacerun: yes;"> </span>The edited draft
was given to the Secretariat for reproduction, and was distributed to all the
official delegates of the Synod on October 30-31, in the hope that, by Nov 7,
final comments would be received for final incorporation.<span style="mso-spacerun: yes;"> </span>Comments poured in.<span style="mso-spacerun: yes;"> </span>Then, on Nov 8, the Bishop and the members of
the Executive Committee (Rev Robredillo, Rev Amidar, Rev Geli, Rev Campo, Jr
and Rev Rodeles) gathered for the final editing and revision of the draft.<span style="mso-spacerun: yes;"> </span>The final Working Paper was printed on Nov 9.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Subsidiary Committees of
the Synod.<span style="mso-spacerun: yes;"> </span></span></i></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">In another step
in preparation of the Synod proper, the president, Rev Robredillo, during the
4th prebyterial assembly (Aug 19,1997) asked the body to nominate persons who
could serve as chairmen and members of the Subsidiary Committees, subject to
the blessing of the Bishop.<span style="mso-spacerun: yes;"> </span>As approved,
the following composed the committees: (1) Liturgy Committee: Rev Aljibe,
chair; Sr Favorito, DC, Ms Martina Cabo, Rev Gonzales, Rev Robredillo; (2)</span></span><br />
<div class="separator" style="clear: both; text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><a href="https://2.bp.blogspot.com/-zvl4ezOMBp8/WC6Ltn3TKNI/AAAAAAAAAcI/vaPzFOGnsysVfOb6l-F_hlR3RI4aJJvlgCLcB/s1600/diocesan%2Bsynod%2B017.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="237" src="https://2.bp.blogspot.com/-zvl4ezOMBp8/WC6Ltn3TKNI/AAAAAAAAAcI/vaPzFOGnsysVfOb6l-F_hlR3RI4aJJvlgCLcB/s320/diocesan%2Bsynod%2B017.jpg" width="320" /></a></span></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">
Registration and Information Committee:<span style="mso-spacerun: yes;">
</span>Rev Porio, SDB; chair; Rev Manuel Lunario, Ms Clarita Corado; (3) Food Committee:
Rev Rodeles, chair, Mo Gemma Silvero, MSH, Rev Ryan Lopez, Mr Moises Ty, Sr
Milagros Gregorio, DC (4) Accomodation Committee: Rev Geli, chair; Rev Afable,
Dr Iñigo Evardone, Mr Butch Cabrera; (5) Physical Arrangement Committee:<span style="mso-spacerun: yes;"> </span>Ms Evangeline Pantaleon, chair; Rev Gayo, Rev
Aniao, Rev Juderick Calumpiano and Mr Wilijado M Dadia; (6) Socials and
Entertainment Committee: Rev Solidon, chair; Sr Ma Luisa Dy, RVM, Rev Amasa,
Rev Obzunar, and Rev Corado (7) Transportation Committee: Rev Campo, Jr, chair;
Hon Evangeline Cainday, Mr Allan Ambil, Mr Edgar Amoyo and Engr Jacinto Dadia
(8) Medical Assistance Committee: Rev Juaban, chair; Dr Ethel Lagria, Dr Hegina
E. Juaban, Dr Daniel Pomida, and Ms Carmela de Lira (9) Exhibit Committee: Rev
Caliba; and (10) Communication, Update and Promotion Committee: Rev Amasa and
Mr Edmundo Balan.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>The committee heads and members, presided over by Rev
Geli, secretary general, had a general meeting for the first time on Sept.
15.<span style="mso-spacerun: yes;"> </span>Then, each Committee scheduled its
own meeting about its plans and programs (Registration, Sept. 19; Liturgy, Sept
20; Transportation, Medical and Food, Sept. 22; Accomodation, Sept 23; Socials
and Physical Arrangement, Oct. 1).<span style="mso-spacerun: yes;">
</span>Finally, on Nov 5, they finalized their plans and programs and
established proper coordination.<span style="mso-spacerun: yes;"> </span>How
each committee functioned and contributed to the over-all success of the Synod
will be exhibited in the blow-by-blow account of the Synod proper.<span style="mso-spacerun: yes;"> </span>It may be admitted, to begin with, that 8
hand-held radios lent to the various committees were of much help in the
communication (Medical Assistance 2, Transportation 3, Mobile 1, Food 2,
Secretariat 2, Physical Arrangement 2, Registration 1 and Socials 1).</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Synodal Preparation by
the Secretariat.<span style="mso-spacerun: yes;"> </span></span></i></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Being a part of
the nerve center of the synodal process, the Secretariat was among the busiest
synodal compartment.<span style="mso-spacerun: yes;"> </span>In the first place,
all the Subsidiary Committees II (Working Committees) were directly responsible
to it.<span style="mso-spacerun: yes;"> </span>It is for this reason that,
during the General Secretariat meeting on 11 Oct, it named coordinators, whose
main job was to oversee the developments of all the committees at the Stage of
Synodal Preparations, to promote efficiency in the work of the different
committees.<span style="mso-spacerun: yes;"> </span>The were Mr Mosquisa
(Liturgy), Mr Lumactod, Jr (Exhibit, Registration and Information), Judith Arma
(Food), Rev Geli (Accomodation and Maintenance), Ms Pinarok (Socials and
Entertainment, Communication, Update and Promotion), Mr Geronimo Cidro
(Transportation and Physical Arrangement), Ms Baria (Medical Assistance) and Ms
Picardal (Finance).<span style="mso-spacerun: yes;"> </span>Secondly, in
preparation of the actual work of the Secretariat officers divided the
assiginments:<span style="mso-spacerun: yes;"> </span>the Borongan theology
students of<span style="mso-spacerun: yes;"> </span>St John the Evangelist
School of<span style="mso-spacerun: yes;"> </span>Theology (Palo, Leyte) were to
serve as documentors and transcribers, Mr Lumactod and Sem Panfilo Garcia III
as photographers, Ms Baria as encoder, Mr Ben Erro as utility manager, Ms
Pinarok as custodian, Ms Arma as liason officer.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>But the physical straining work of the General
Secretariat, especially for Mr Lumactod and Ms Pinarok, was the production of
most items in the synodal kit, which started as early as July 2, with the
encoding of the Samareño Liturgy of the Hours by Ms Pinarok (Its publication
was a combined effort of the Secretariat, the Commission on Liturgy and the
seminarians at the Seminario de Jesus Nazareno).<span style="mso-spacerun: yes;"> </span>The kit was quite bulky, since it contained
19 items: schedule of activities, schedule of liturgy, liturgical songs,
liturgy of the hours, directory of participants, officers and personnel,
synodal prayer, final draft of the Working Paper,<span style="mso-spacerun: yes;"> </span>procedural norms, order of group sessions,
workshop groupings, lodging assignments, intervention sheets, blank sheets,
list of parish financial contributors, evaluation form, ID, notebook and
pen.<span style="mso-spacerun: yes;"> </span>Tasked with putting all these
materials on the Synod bags, which were given free, were the seminarians of the
Nativity of Our Lady College Seminary and Seminario de Jesus Nazareno.<span style="mso-spacerun: yes;"> </span>The kits were given to the Registration
Committee for </span></span><br />
<div class="separator" style="clear: both; text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><a href="https://1.bp.blogspot.com/-3Kw_r-FolW4/WC6L4JoM0KI/AAAAAAAAAcM/v4G4WNmH0vg5GQlZ5JZYV8Ee_V8r8o3GgCLcB/s1600/diocesan%2Bsynod%2B018.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="235" src="https://1.bp.blogspot.com/-3Kw_r-FolW4/WC6L4JoM0KI/AAAAAAAAAcM/v4G4WNmH0vg5GQlZ5JZYV8Ee_V8r8o3GgCLcB/s320/diocesan%2Bsynod%2B018.jpg" width="320" /></a></span></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">distribution.<span style="mso-spacerun: yes;"> </span>Synod
T-Shirts, which bore the poster design, were sold at half the price to
delegates, although each of the clergy received free T-Shirt.<span style="mso-spacerun: yes;"> </span>It is to be acknowledge, however, that the
General Secretariat was greatly helped by Mr Elvie Gayosa, who works as Samar
Island representative at the Visayas Secretariat of Social Action (VISSA) in
Cebu City for the purchase of office supplies, and for the printing of posters
and T-Shirts.<span style="mso-spacerun: yes;"> </span>Meanwhile, copies of the
synod poster, were distributed in the third week of October in all the
parishes, schools and other important places throughout the province of Eastern
Samar.<span style="mso-spacerun: yes;"> </span>On Oct. 22, streamers, which
heralded the synodal celebration, were posted in strategic and conspicuous places
in Taft, Gen MacArthur and Borongan.<span style="mso-spacerun: yes;"> </span>And
just a week before the actual celebration, two billboards of the Synod were put
up on the church park of Borongan and at the entrance to the Seminario de Jesus
de Nazareno in Campesao, Borongan.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Suffice it to say at this juncture that when the day of
celebration began, almost everything was all set and, it later came off,
transpired almost exactly as planned.<span style="mso-spacerun: yes;">
</span>The services of Mr Mario Bertos, a video cameraman, was availed of to
document the momentous event.<span style="mso-spacerun: yes;"> </span>During the
Synod days, all the Basic Ecclesial Communities organized prayer groups,
several Catholic schools prayed for its success, and the members of the
Community of the Risen Lord Jesus held a vigil at the Borongan Cathedral on
Wednesday, Nov. 12.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">THE
STAGE OF SYNODAL CELEBRATION</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Day One:<span style="mso-spacerun: yes;"> </span>Arrivals.<span style="mso-spacerun: yes;">
</span></span></i></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Synod celebration actually started on Nov 9, with the registration
of delegates at the Merchweiller Hall, behind the Borongan Cathedral, where the
delegates, through the help of Rev Porio, SDB, Rev Lunario, Mr Cabrera, and
rest of the Registration Committee, were provided with blue bags containing the
synod kit and were informed of their accomodation.<span style="mso-spacerun: yes;"> </span>When supper at the Seminario de Jesus
Nazareno was over, the lay men were brought to the Eastern Samar Educational
and Cultural Center (ESECC), the lay women remained in the seminary, and the
religious went to their respective houses, while the diocesan priests were
billeted at the bishop’s residence.<span style="mso-spacerun: yes;">
</span>These places, even before the registration started, were already
prepared, through the efforts of Rev Geli, Dr Evardone, Mr Cabrera, Fr Afable
and other members of the Accomodation Committee.<span style="mso-spacerun: yes;"> </span>The seminarians at Seminario de Jesus
Nazareno served as ushers at ESECC and SJN.<span style="mso-spacerun: yes;">
</span>It may be also remarked that the transport of delegates during the entire
week was med possible by </span></span><br />
<div class="separator" style="clear: both; text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><a href="https://3.bp.blogspot.com/-X3uPQ1Cdyis/WC7zIhYRWFI/AAAAAAAAAdM/efgxf10mdk4e7OE5cypDfxEzlXCJCi0mwCLcB/s1600/diocesan%2Bsynod%2B136.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="220" src="https://3.bp.blogspot.com/-X3uPQ1Cdyis/WC7zIhYRWFI/AAAAAAAAAdM/efgxf10mdk4e7OE5cypDfxEzlXCJCi0mwCLcB/s320/diocesan%2Bsynod%2B136.jpg" width="320" /></a></span></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Rev Campo, Jr, Ms Evangeline Cainday, other members of
the Transportation Committee, and thanks to Mr Justino Cainday who made
available some units from the JK Boy Bus Services.<span style="mso-spacerun: yes;"> </span>Meanwhile, doctors and nurses maintained a
desk at the seminary lobby, and an ambulance was always parked on stand-by,
courtesy of Rev Juaban, together with Dr Ethel Lagria and other medical
employees of the Provincial Health Office<span style="mso-spacerun: yes;">
</span>who formed the Medical Committee.<span style="mso-spacerun: yes;">
</span>(During the entire synodal celebration, only one delegate, Atty Dala,
was sent to the hospital; but medicine, when needed, was offered free of
charge.)<span style="mso-spacerun: yes;"> </span>At the lobby too, were exhibits
on some aspects of the Synod and the diocese, provided by Rev J. Caliba and the
other members of the Exhibit and Souvenir Program Committee.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Day Two:<span style="mso-spacerun: yes;"> </span>Opening Liturgy, Plenary Session on the
Church In Itself.</span></i></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-spacerun: yes;"> </span>The formal
opening of the Synod began the next day, Nov 10, with a Stational Mass,
presided over by the Msgr Medroso, with almost all the diocesan and religious
clergy concelebrating.<span style="mso-spacerun: yes;"> </span>In charge of the
liturgy of the entire week were Rev Aljibe and the members of the Liturgy
Committee.<span style="mso-spacerun: yes;"> </span>The liturgical celebration
was prefaced with a creative dance rendered by the Lalawigan catechists under
Sr Favorito, DC.<span style="mso-spacerun: yes;"> </span>The Borongan Youth
Chorale, which led the singing, sang “<i style="mso-bidi-font-style: normal;">Himno
han Sinodo,</i>” the synodal hymn.<span style="mso-spacerun: yes;">
</span>During the mass, at which he stressed that God is the principal source
of renewal and the faithful are mere agents and co-workers, the Bishop read the
decree formally opening the Synod.<span style="mso-spacerun: yes;"> </span>Then,
the delegates were recognized and made the Profession of Faith in
Samarenyo.<span style="mso-spacerun: yes;"> </span>From the Cathedral, they
proceeded to the Bishop Reyes Hall at the Seminario de Jesus Nazareno.<span style="mso-spacerun: yes;"> </span>(The hall, like the other parts of the
building used during the entire celebration, including their decoration, sound
system, and cleanliness maintenance, was placed under the responsibility of Ms
Evangeline Pantaleon and the members of the Physical Arrangement
Committee.).<span style="mso-spacerun: yes;"> </span>The Bible was solemnly enthroned,
led by Rev Ryan Lopez.<span style="mso-spacerun: yes;"> </span>The enthronement
of the image of Mary, the Mother of God, with Rev Gonzales as minister,
followed. Before lunch was served, Rev Robredillo, president, gave a general
orientation to the Synod celebration, while Rev Geli, secretary general, using
a chart, explained the norms and procedures of the Synodal celebration to the
delegates.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>In the afternoon, the First Plenary Session, in the
presence of the Most Rev Medroso, DD, Bishop of Borongan, who presided over the
entire 5-day celebration of the Synod, began with Rev Amidar, vice-president,
as facilitator. After the presentation of the situationer and theology on
Cluster One of the decrees on <i style="mso-bidi-font-style: normal;">the Church
in Itself<span style="mso-spacerun: yes;"> </span></i>by Rev Caliba, the
participants were divided into 8 workshop groups for the discussion and
approval of the decrees.<span style="mso-spacerun: yes;"> </span>Each group had
a facilitator, and a secretary:</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span><i style="mso-bidi-font-style: normal;">Group
Facilitator <span style="mso-tab-count: 4;"> </span>Secretary</i></span></b></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Rev Benito Noroña<span style="mso-spacerun: yes;"> </span><span style="mso-tab-count: 5;"> </span>Mrs
Aurea Amano</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Mrs Germana Pomarejos<span style="mso-tab-count: 4;"> </span>Ms
Myrna Gagatiga</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Mrs Bernarda Abuda<span style="mso-tab-count: 4;"> </span>Mrs
Meren Yauna</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Mr Angel D Balderama<span style="mso-tab-count: 4;"> </span>Mrs
Estefa A Padit</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Rev Venancio Amidar<span style="mso-tab-count: 4;"> </span>Ms
Arminda D Siso</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Mrs Eutropia S Pimentel<span style="mso-tab-count: 4;"> <span style="font-family: "georgia" , "times new roman" , serif;"></span></span>Mrs
Isabel Abella</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Mrs Lydia Benitez<span style="mso-tab-count: 5;"> </span>Mr
Arnel Balbin</span></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Mrs Margie dela Cruz<span style="mso-tab-count: 4;"> </span>Dr
Mario Baconawa</span></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Supper was preceded by a
recap of the day’s activities by Rev Belizar, Jr and a common celebration of
the Liturgy of the Hours in Samarenyo.<span style="mso-spacerun: yes;">
</span>To entertain the delegates in the evening, “Welcome to Borongan” was
presented, emceed by Rev Obzunar and Rev Corado.<span style="mso-spacerun: yes;"> </span>The Eugenio Daza Elem. School teachers,
Knights of Columbus, Charismatic Music Ministry, Mrs Gloria Duran, Rev Gañas
and Mo Gemma Silvero, MSH, contributed numbers.<span style="mso-spacerun: yes;">
</span>(Of course, Rev Solidon and the members of the Social and Entertainment
Committee were responsible for the nightly entertainment, including the
maintenance of the mini-bar).<span style="mso-spacerun: yes;"> </span>Meanwhile,
the facilitators of the group discussions, together with Rev Robredillo, Rev
Amidar, and Rev Geli, made a synthesis of the output of the group
discussions.<span style="mso-spacerun: yes;"> </span>In preparation of the next
day’s deliberation, the synthesis was given to the secretariat for
printing.<span style="mso-spacerun: yes;"> </span>Needless to say, the
documentation and all other paper works were handled by Mr Mosquisa, Mr
Lumactod, Ms Pinarok and other members and volunteers of the Secretariat, Ms
Baria, Ms Picardal, Ms Ibarbia and Ms Arma, under Rev Geli, not mention the SJC
(Saint Joseph College) High School Batch ‘83 (Ms Gondelyn Sabate, Ms Melanie
Lou Garcia, Ms Nelfa Basada).<span style="mso-spacerun: yes;"> </span>The theology
seminarians of the diocese (Sems Lito Amande, Raul Jamie Anacta, Joaquin Bertos,
Glenn Borita, Roniel Canillas, Carlo Carlon, Meljun Diasanta, Priscillano
Elardo, Jr, Elmer Guira, Rey David Loyola, Jacinto Pagapos, Panfilo Garcia and
Marlon Bagacay) served the Secretariat as documentors in the plenary assembly,
workshop groups and synthesis discussions.</span></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Day Three:<span style="mso-spacerun: yes;"> </span>Plenary Session on the Inner Life of the
Church.<span style="mso-spacerun: yes;"> </span></span></i></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The third day,
Nov 11, started with a eucharistic celebration, with Msgr Japzon as main
celebrant.<span style="mso-spacerun: yes;"> </span>the Charismatic Community of
the Risen Lord music ministry served as choir, while Rev Rodeles delivered a
homily on “servanthood and service.”<span style="mso-spacerun: yes;">
</span>After the communal recitation of the Liturgy of the Hours, and the short
explanation by Rev Robredillo on the meaning of the synodal theme (“<i style="mso-bidi-font-style: normal;">Radicati et Superaedificati in Christo</i>”),<span style="mso-spacerun: yes;"> </span>the First Plenary Session continued.<span style="mso-spacerun: yes;"> </span>Using colored cards, the whole assembly voted
on each of the 66 proposed decrees of Cluster One on the People of God in
Itself (dealing on family and life, youth, women, catechists, migrant workers,
religious, clergy and seminarians).<span style="mso-spacerun: yes;">
</span>Although there were few interventions, which were read after Rev Geli
screened them, the first session ended at around 1:00 pm with the recitation of
the synodal prayer, earlier composed by Msgr Japzon, PA.<span style="mso-spacerun: yes;"> </span>The plenary assembly nixed 2 resolutions (12
and 25).</span></span></div>
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<a href="https://1.bp.blogspot.com/-HYKsnNDOD6Y/WC6MBz0tm9I/AAAAAAAAAcQ/PhClfuTQOCwgpBlGHKOUrReB31cvwLBHgCLcB/s1600/diocesan%2Bsynod%2B020.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="234" src="https://1.bp.blogspot.com/-HYKsnNDOD6Y/WC6MBz0tm9I/AAAAAAAAAcQ/PhClfuTQOCwgpBlGHKOUrReB31cvwLBHgCLcB/s320/diocesan%2Bsynod%2B020.jpg" width="320" /></a></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>The Second Plenary Session began in the afternoon, Rev
Asebias, Jr facilitating. Rev Edwin Lanuevo gave a situational and theological
introduction to Cluster Two (<i style="mso-bidi-font-style: normal;">the Inner
Life of the Church</i>) of the decrees involving spirituality, worship,
catechesis and evangelization, fundamentalism, <i style="mso-bidi-font-style: normal;">Iglesia ni Kristo,</i> prisoner and inculturation.<span style="mso-spacerun: yes;"> </span>As happened on the first day, these were
discussed and voted on in the group workshops and, again, their output was
synthesized and printed.<span style="mso-spacerun: yes;"> </span>Recap, evening
prayer and supper followed.<span style="mso-spacerun: yes;"> </span>(It should
not be forgotten that the meal preparations during the Synod were the efforts
of Rev Rodeles, Rev Lopez, Mr Ty, <i style="mso-bidi-font-style: normal;">the
chief, </i><span style="mso-spacerun: yes;"> </span>Sr Silvero, MSH, and other
members of the Food Committee. Superb was the work offered by the MSH sisters
who stood as table servers).<span style="mso-spacerun: yes;"> </span>After the
meal, students from the St Joseph’s College, through Mr Jessie Tentativa,
entertained the delegates with dances.<span style="mso-spacerun: yes;"> </span>As
in previous night, the participants went to their respective boarding places
after the show.<span style="mso-spacerun: yes;"> </span>But they slept with
assurance that the surroundings were safe, what with the services of the
Philippine National Police (PNP) of Borongan.</span></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Day Four: Plenary Session on
the Church in Its Mission.<span style="mso-spacerun: yes;"> </span></span></i></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">On the fourth
day, Rev Afable presided over the eucharistic celebration, with Rev Honorio
Aniano as homilist, focusing on Jesus, the healer of the whole man.<span style="mso-spacerun: yes;"> </span>The Knights of Columbus choir sang.<span style="mso-spacerun: yes;"> </span>Then the delegates proceeded to the seminary
grounds for the pictore taking.<span style="mso-spacerun: yes;"> </span>After
the usual breakfast and celebration of the Liturgy of the Hours, the Second
Plenary Session briefly paused to listen to the explanation of Rev Amasa, the synodal
artist, on the synodal logo and poster.<span style="mso-spacerun: yes;">
</span>He was assisted by Mr Edmundo Balan, another artist. (Both of them were
responsible for the update, promotion of the Synod and the decoration of the
venues).<span style="mso-spacerun: yes;"> </span>Then, with the delegates
feeling the warmth of the hall because the ESAMELCO power supply went pfft, the
session continued, and each of the 63 proposed synodal decrees of Cluster Two
on the <i style="mso-bidi-font-style: normal;">Inner Life of the Church </i>was
voted on.<span style="mso-spacerun: yes;"> </span>Assisted by Sem Carlo Carlong
and other theology seminarians, Mr Mosquisa was in charge of the difficult task
of counting the votes.<span style="mso-spacerun: yes;"> </span>Resolution 81 was
disapproved.<span style="mso-spacerun: yes;"> </span>A few interventions preceded
the voting of a number of them.<span style="mso-spacerun: yes;"> </span>The
session ended with the recitation of the synodal prayer in English in time for
lunch at 12:00 noon.</span></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>In the afternoon, Rev Solidon, facilitator, opened the
Third Plenary Session, and Rev Inocentes Abuda read the presentation paper
which gave a situational and theological orientation to the resolutions
included in Cluster Three on the Mission of the Church.<span style="mso-spacerun: yes;"> </span>These resolutions were then discussed and
voted on in all the 8 workshop groups into which all the delegates were
divided.<span style="mso-spacerun: yes;"> </span>Liturgy of the Hours and supper
followed the wrap up given to the assembly by Rev Belizar, Jr.<span style="mso-spacerun: yes;"> </span>Meanwhile, at around 6:15, the seminary was
enveloped in darkness because the magnet wire of the seminary generator burnt,
but soon Mr Cainday dispatched his generator and saved the day.<span style="mso-spacerun: yes;"> </span>At 8:00 pm, Rev Juderick Paul L Calumpiano
ministered in the Exposition of the Blessed Sacrament, while the group
facilitators spent the evening synthesizing the workshop output in preparation
of the next day’s continuation of the plenary session.</span></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Day Five:<span style="mso-spacerun: yes;"> </span>Plenary Session on the Church on Its
Institutions.<span style="mso-spacerun: yes;"> </span></span></i></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The presider of
the eucharistic celebration which began the fifth day was Msgr Amistoso.<span style="mso-spacerun: yes;"> </span>In his homily, Rev Alconaba developed the
theme of the Kingdom of God.<span style="mso-spacerun: yes;"> </span>The
Community of the Risen Lord music ministry led the singing for the second
time.<span style="mso-spacerun: yes;"> </span>Breakfast and morning prayer
followed.<span style="mso-spacerun: yes;"> </span>To continue the Third Plenary
Session started the previous day, Rev Solidon presided the assembly, and took
up each of the 33 resolutions pertaining to the <i style="mso-bidi-font-style: normal;">Mission of the Church, </i>grouped according to the following topics:
Church and politics, economic development, peace and social justice, ecology,
disaster preparedness, and special social concerns.<span style="mso-spacerun: yes;"> </span>Though interventions on some resolutions were
read before being voted on, the session was quite fast, as it was over with the
recitation of the English synodal paper, 20 minutes before noon.<span style="mso-spacerun: yes;"> </span>An hour later, the ESAMELCO power supply came
back.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Rev Picardal facilitated the Fourth Plenary Session,
which started with the Samarenyo synodal prayer and the presentation of the
situation and theological introduction to Cluster Four of the synodal decrees
by Msgr Quitorio III.<span style="mso-spacerun: yes;"> </span>This cluster of
decrees, which pertain to the <i style="mso-bidi-font-style: normal;">Church in
Its Institutions, Movements and Communities</i>, was immediately discussed and
each decree was voted on in the 8 workshop groups.<span style="mso-spacerun: yes;"> </span>The output<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"> </i></b>these groups were
collated by the synthesizers who worked to make it a unified document.<span style="mso-spacerun: yes;"> </span>After the group workshops, the delegates went
back to the plenary hall to listen to the recap of Rev Belizar, Jr, and then
pray the Liturgy of the Hours.<span style="mso-spacerun: yes;"> </span>“ESSC
Night”, a variety show presented by the students of Eastern Samar State College
courtesy of Mr Rodrigo Aserit, entertained the delegates in the evening.</span></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Day Six:<span style="mso-spacerun: yes;"> </span>Plenary Session on the Vision, Mission,
General Orientation and Implementation.<span style="mso-spacerun: yes;"> </span></span></i></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The sixth day,
Nov 15, began with a mass presided over by Msgr Santos A Paco, HP, with the
seminarians of the Nativity of Our Lady College Seminary leading the assembly
in singing.<span style="mso-spacerun: yes;"> </span>Rev Campo, Jr delivered a
homily with “Evening Came, Morning Followed” for its theme.<span style="mso-spacerun: yes;"> </span>Breakfast and Liturgy of the</span></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><a href="https://2.bp.blogspot.com/-sINnCIq8hjs/WC6MK4d2VmI/AAAAAAAAAcU/oJeDDoNonuQobxvU3HyofPi8wq3Z0nbVACLcB/s1600/diocesan%2Bsynod%2B021.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="320" src="https://2.bp.blogspot.com/-sINnCIq8hjs/WC6MK4d2VmI/AAAAAAAAAcU/oJeDDoNonuQobxvU3HyofPi8wq3Z0nbVACLcB/s320/diocesan%2Bsynod%2B021.jpg" width="228" /></a></span></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"> Hours followed
the eucharistic celebration.<span style="mso-spacerun: yes;"> </span>At 8:00 am,
Rev Picardal continued the Fourth Plenary Session with the voting of all the 67
proposed decrees of Cluster Four, which were grouped under the following
headings: media and communication, Catholic schools, basic ecclesial
communities, formation centers, religious organizations and renewal movements,
temporalities and parish pastoral councils.<span style="mso-spacerun: yes;">
</span>As in the previous days, many interventions were read, after having been
screened by Rev Geli.<span style="mso-spacerun: yes;"> </span>The session
adjourned at around 12:30 and lunch was immediately served.</span></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>The Fifth Plenary Session, the final one, began at 12:15
with Sr Gerodias, RVM, facilitating Ms Marie Jane B Asadon, a BEC diocesan
pastoral worker, introduced the vision-mission, the general orientation and
implementation decrees of the Synod.<span style="mso-spacerun: yes;">
</span>After this, the assembly broke up into groups for the workshop which was
devoted to making comments and suggestions for revision of the vision, mission
and the general orientation.<span style="mso-spacerun: yes;"> </span>Only the 11
implementation decrees were voted on.<span style="mso-spacerun: yes;">
</span>The groups having finished the workshop, they proceeded to the plenary
hall for the evening prayer, while the group facilitators and the executive
officers made the final synthesis.<span style="mso-spacerun: yes;">
</span>Unfortunately, the continuation of the Fifth Plenary Session was delayed
because of brown out and because no generator was available; owing to human
error, that of Mr Cainday broke down the day earlier.<span style="mso-spacerun: yes;"> </span>Fortunately, the ESAMELCO power supply was
restored.<span style="mso-spacerun: yes;"> </span>The last item to be
deliberated on was an amendment on resolution 35, which was unanimously
approved.<span style="mso-spacerun: yes;"> </span>It was already around 7:15 pm
when the last session was over.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Then Rev Belizar having given the recap, the Eastern
Samar National Comprehensive High School’s <i style="mso-bidi-font-style: normal;">Rayhak</i>
Theater Arts Group (ESNCHS-RTAG) presented the highly acclaimed “<i style="mso-bidi-font-style: normal;">Samut Sari: </i><span style="mso-spacerun: yes;"> </span>A Synergy of Songs, Dances and Drama”,
featuring “”Excerpts from Miss Saigon”, by the Dramatic Guild under Mr Ramon
Gonzales, “The Day of <i style="mso-bidi-font-style: normal;">Conquistadores</i>”
and “<i style="mso-bidi-font-style: normal;">Bahandi</i>” by the <i style="mso-bidi-font-style: normal;">Rayhak </i>Dance Troupe under Mr Neil
Alejandro A Pinarok, and intermission numbers by the Glee Club under Mr Blanco.
This being the last evening, dinner was tendered at the seminary tennis court,
where the delegates were divided according to the vicariates they belong
to.<span style="mso-spacerun: yes;"> </span>Among others, four big lechons were
served and 20 cases of beer and hard drinks freely flowed.<span style="mso-spacerun: yes;"> </span>Each of the 6 vicariates of the diocese were
asked to give a number to the program, emceed by Rev Obzunar and Rev Nemesio L
Quiloña.<span style="mso-spacerun: yes;"> </span>The evening affair was entitled
“Evening Came and Morning Followed” with Mrs Lydia Benitez, a San Policarpo
delegate, opening it with her, insightful “Impressions on the Synod.”<span style="mso-spacerun: yes;"> </span>The evening affair ended at around 2:00 am,
though some still had the stamina to prolong it.</span></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Day Seven:<span style="mso-spacerun: yes;"> </span>Closing Liturgy, Appreciations and
Departures.<span style="mso-spacerun: yes;"> </span></span></i></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The delegates
woke up quite late in the morning.<span style="mso-spacerun: yes;"> </span>After
the Liturgy of the Hours and breakfast, they proceeded to DYVW grounds on
Baybay Blvd. to witness the solemn ground-breaking ceremonies of the Nativity
of Our Lady College Seminary new building site.<span style="mso-spacerun: yes;">
</span>Then, the delegates were transported to the Cathedral for the closing
rites.<span style="mso-spacerun: yes;"> </span>As in the beginning, so in the
end: the Most Rev Medroso presided over the eucharistic celebration, with
almost all of the diocesan priests concelebrating.<span style="mso-spacerun: yes;"> </span>The Sabang Choir animated the community
singing.<span style="mso-spacerun: yes;"> </span>Before the Most Rev Medroso
read the decree declaring the synodal celebration formally closed, Rev
Robredillo, president, offered some words of appreciation to all who gave their
share to make the Synod succeed, Rev Amidar, vice-president, read the “Final
Statement of the Delegates to the People of God” in Eastern Samar, the Bishop,
assisted by Rev Geli, secretary general, distributed the Certificates of
Appreciation and, finally, Rev Afable led the singing of the “<i style="mso-bidi-font-style: normal;">Te Deum</i>”.<span style="mso-spacerun: yes;"> </span>The celebration of the Synod ended at exactly
12:00 noon.<span style="mso-spacerun: yes;"> </span>Lunch having been served at
the high school seminary, the delegates started departing for home.</span></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">THE
STAGE OF SYNODAL DECREES PROMULGATION</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Editorial Work.<span style="mso-spacerun: yes;"> </span></span></i></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">In preparation of the
promulgation of the decrees, the Bishop and the Executive Committee reached a
decision to name a number of persons who could provide assistance in editing
the version of the decrees of the Synod approved by the assembly.<span style="mso-spacerun: yes;"> </span>Suggested to Bishop Medroso were Mrs
Margarita T dela Cruz, Rev Belizar, Jr, Rev Asebias, Jr, Rev Picardal, Rev
Opalalic, Jr., Mrs Benitez, Atty Esmene Tomenio-Azul, Dr Nelsie Loste, Ms
Marietta Pombo, Mrs Edita Sepulvida, Atty Henry Juaban, Rev Geli, Rev Amidar,
and Rev Robredillo.<span style="mso-spacerun: yes;"> </span>The list was given
to the Bishop who communicated with them on Dec. 14, 1997.<span style="mso-spacerun: yes;"> </span>In this letter to them, the Bishop, however,
made it clear that in the process, they would have to observe an important
norm, namely, that in principle the substance of the decrees would not be
changed, since they have been approved in the Assembly and since, owned by the
official delegates, they represent the mind of Christ’s faithful in the
diocese.<span style="mso-spacerun: yes;"> </span>Their job was basically to see
if there were any inconsistencies in the decrees or if any improvement on the
formulation could still be made.<span style="mso-spacerun: yes;"> </span>The
Secretariat collected the unsubmitted comments on Jan. 6, 1998.<span style="mso-spacerun: yes;"> </span>On Jan 8, at 3:00 pm, the Bishop conferred
with the Executive Committee members (Rev Robredillo, president, Rev Amidar,
vice-president, Rev Geli, secretary</span><span lang="EN-US" style="font-size: 12.0pt; mso-bidi-font-size: 10.0pt;"> </span><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">general) to deliberate on the suggestions
made by those asked to comment on the approved version and to determine the
final version of the decrees.<span style="mso-spacerun: yes;"> </span>The
deliberations could not be finished, and so they had to hold another long
session on Jan 15, starting at 6:00 pm.<span style="mso-spacerun: yes;">
</span>Meanwhile, the Secretariat continued encoding data for publication of
the booklet on the Acts and Decrees of the Synod.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Promulgation Day.<span style="mso-spacerun: yes;"> </span></span></i></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">In accord with the plan
submitted to the Dec. 30, 1997 meeting of the presbyterium at Seminario de
Jesus Nazareno, the promulgation of the decrees of the First Diocesan Synod of
Borongan was scheduled on Feb 28, 1998.<span style="mso-spacerun: yes;">
</span>It was announced that all the delegates would have to return to Borongan
for the promulgation, and it was agreed that the Food, Physical Arrangement,
Liturgy and Transportation Committees of the Synod would be re-activated.<span style="mso-spacerun: yes;"> </span>On Feb 26-27, 1998, all the delegates
gathered again at the Seminario de Jesus Nazareno, Borongan, Eastern Samar, to
attend a two-day seminar on Basic Ecclesial Communities (BECs), facilitated by
Rev Dr Amado Picardal, CSSR, a specialist on the BECs.<span style="mso-spacerun: yes;"> </span>The reason for the seminar was that the
formation of the BECs was the pastoral thrust of the </span></span><br />
<div class="separator" style="clear: both; text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><a href="https://1.bp.blogspot.com/-O1cHiIHqr9c/WC6MlnNroOI/AAAAAAAAAcY/OfcuW5Kb8G82WmVyVd37IxljKXNPNDlDQCLcB/s1600/diocesan%2Bsynod%2B120.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="228" src="https://1.bp.blogspot.com/-O1cHiIHqr9c/WC6MlnNroOI/AAAAAAAAAcY/OfcuW5Kb8G82WmVyVd37IxljKXNPNDlDQCLcB/s320/diocesan%2Bsynod%2B120.jpg" width="320" /></a></span></span></div>
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">diocese, according to the
synodal decrees.<span style="mso-spacerun: yes;"> </span>The next day, the Most
Rev Medroso presided over the Stational Mass at the Cathedral of the Nativity
of Our Lady, during<span style="mso-spacerun: yes;"> </span>which he solemnly
promulgated the decrees of the Synod.<span style="mso-spacerun: yes;">
</span>Copies of the Acts and Decrees of the Synod have been distributed to the
delegates earlier.<span style="mso-spacerun: yes;"> </span>Before the solemn act
of promulgation, the decrees were introduced by the president, Rev
Robredillo.<span style="mso-spacerun: yes;"> </span>Then the Bishop read the
decree of promulgation.<span style="mso-spacerun: yes;"> </span>Mrs Lydia
Benitez, delegate from San Policarpo, gave a response on behalf of the lay
delegates, Sr Arreglo, DC, chair of the Commission on the BECs, read a response
on behalf of the religious, and Rev Quiloña, responded on behalf of the
diocesan clergy.<span style="mso-spacerun: yes;"> </span>The three-day affair
was capped with a dinner served at the Seminario de Jesus Nazareno, Borongan.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">CONCLUSION</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>In more ways than one, the First Diocesan Synod of
Borongan may be considered the greates event in the history of the
diocese.<span style="mso-spacerun: yes;"> </span>Never before has the diocese
gathered all the clergy, religious representatives and a great number of lay
women and men for nearly a week to discuss matters affecting its life and
mission in a collective manner.<span style="mso-spacerun: yes;"> </span>Never in
its recent history has the diocese involved itself in a diocesan-wide fund
raising and never have the parishes met their quota in so short time.<span style="mso-spacerun: yes;"> </span>Never before has the diocese engaged for more
than a year in a collective and participative preparation which involved all
the parishes in terms of educating the laity and the clergy on the theology of
Vatican II.<span style="mso-spacerun: yes;"> </span>Never before has the diocese
celebrated a Synod in its 37-year of existence of the diocese.<span style="mso-spacerun: yes;"> </span>But the greatest significance of the Synod
most likely consists in that, in the Holy Spirit, lay women and men, religious
and the diocesan clergy together envisioned what kind of local Church the
diocese will hopefully turn out to be in the years ahead.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>The newness of that vision can be gleaned from a
comparison of the vision-mission formulated in 1990 and that of the First
Synod.<span style="mso-spacerun: yes;"> </span>In July 1990, when the diocesan
priests, with the help of experts from Manila, were engaged in pastoral
planning for five days at the bishop’s residence, they drafted a diocesan
vision-mission which reads:</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span><i style="mso-bidi-font-style: normal;">The Diocese of
Borongan aspring to fulfill the Kingdom of God in the liturgical, evangelical
and socio-economic ministry to the people of Eastern Samar seeks to: (a) become
a concerned and responsive Christian Community; (b) ameliorate the quality of
life; (c) assist in the total development and proper conservation of our
natural resources; (d) generate the optimum utilization of human resources,
and; (e) attain peace in the structures, formation programs, media, linkages,
mobilized local and external resources, and income generating projects (IGPs)
in the spirit of the Gospel and collaboration of the Faith.</i></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>On the other hand, the vision and mission which were
formulated at the last session of the synod states:</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Vision</span></i></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span><i style="mso-bidi-font-style: normal;">We, the people of
God of the Diocese of Borongan, envision ourselves as a family of communities
of disciples, who live an integrated form of spirituality, promote communion
and participation among our members, foster holistic formation in the faith
through our various communities, renewal movements and institutions, and with a
love of preference for the poor, journey in faith toward total social
transformation in the realization of the Kingdom of God in the here and now.</i></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Mission</span></i></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>To evangelize the Christian faithful
and, as pastoral thrust, to form them into basic ecclesial communities of
disciples, under various names and forms, as a way of being Church;</span></i></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>To promote among the community
members--especially lay women and men, children and youth--participation and
shared responsibility, fostering the humble exercise of their service roles in
and for the life and ministry in the community in the spirit of the Servant of
Yahweh;</span></i></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>To be rooted in, nourished, and
transformed by the Word of God and sacraments, to integrate personal
sanctification and social transformation in personal and communitarian life; to
be built up in Christ and give account of the faith; and celebrate that faith
in and through the community, especially in the Eucharist celebrations.</span></i></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>To establish or strengthen the
community’s agents of renewal for the systematic and integral evangelization
and formation of all the Christian faithful; and with a love of preference for
the poor and the disadvantaged in the community, to work together, in a journey
in faith, toward the integral human development and liberation and the total
transformation of society.</span></i></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Although it be unnecessay to draw the ecclesiological
implications, it is not difficult to affirm that a comparison between the two
would indicate a difference in ecclesiology and pastoral approach, and how far
the faithful moved in their self-understanding.<span style="mso-spacerun: yes;">
</span>But of importance in the Synod is the self-realization that the diocese
is a Church of communion and participation, expressed in basic ecclesial
communities, in which lay women and men, in more ways than one, are co-workers
in the realization of that vision.<span style="mso-spacerun: yes;">
</span>Equally important, that communitarian vision of a Church now provides
the diocese with a blue print by means of which it can chart the future and
therefore take steps, through the diocesan and parish pastoral plans, to
achieve its mission.<span style="mso-spacerun: yes;"> </span>If, in the past,
the people of the diocese went about being members of the Church without an
awareness of their collective identity and clear direction, now they have a
self-understanding which they can always compare themselves with and look
forward to both in their life and work.<span style="mso-spacerun: yes;">
</span>Truth tell, this is the third time that the diocese formulated its own
vision-mission, the first time during the retreat of the presbyterium in
Antipolo, Rizal on Nov 1-13, 1983, facilitated by the Southeast Asia
Interdisciplinary Development Institute (SAIDI).<span style="mso-spacerun: yes;"> </span>While there are various reasons why the first
and second vision-mission formulated failed to materialize, it is not
farfetched to say that, among other major reasons, they lacked implements by
means of which the mission could be translated into programs of action.<span style="mso-spacerun: yes;"> </span>But if the Synod has any advantage at all, it
is that it provides concrete measures for renewal, which can be drawn from the
individual synodal decrees.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>But as the vision, mission and decrees bear it out, of no
less importance is the implication that the Synod posits a paradigm shift in
the self-understanding of the lay women and men, the religious and the clergy
as a local Church.<span style="mso-spacerun: yes;"> </span>From a Church highly
dominated by clerics to a Church in which the laity participate, from a Church
which is mainly sacrementalized to a Church which gives priority to evangelization
and formation, from a Church of individuals who work out their own salvation to
a Church of various forms of communities that a collectively try to achieve
integral liberation, from a Church which views social services as a form of
charity to a Church which considers it as integral part of its mission, from an
institutional Church to a Church which fosters the humble exercise of service
roles in the spirit of the Servant of Yahweh--all this constitutes a change in
Church paradigm.<span style="mso-spacerun: yes;"> </span>Such being the case, it
would be futile and serious mistake to expect that all these shifts can happen
overnight.<span style="mso-spacerun: yes;"> </span>The translation of knowledge
of the shift to eccelisial life and practice is far from easy, for this
presupposes that the paradigm shift is first assimilated into one’s own frame
of mind and outlook, which is hardly the same as knowing it.<span style="mso-spacerun: yes;"> </span>A government may change its model from
dictatorship to democracy, but such change in no way guarantees the immediate
disapperance of outlook, behavior and action easily identified with a
dictatorial government.<span style="mso-spacerun: yes;"> </span>But what is
important is that change had began.<span style="mso-spacerun: yes;">
</span>After all, a journey of thousand miles, as a Chinese maxim goes, begins
with one step.*</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">(Acknowledgement:<span style="mso-spacerun: yes;"> </span>This history of the First Diocesan Synod of
Borongan could not have appeared in its present form had not been for the
invaluable assistance, specially in terms of content, charts, tables and
statistical data, of Ms Yelina A. Pinarok.<span style="mso-spacerun: yes;">
</span>She is likewise responsible for some of the original paragraphs--Lope C.
Robredillo, Editor in Chief.)</span></i></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 22.0pt; mso-bidi-font-size: 10.0pt;">PART II: </span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 22.0pt; mso-bidi-font-size: 10.0pt;">THE
VISION, MISSION AND DECREES</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 22.0pt; mso-bidi-font-size: 10.0pt;">OF
THE FIRST SYNOD OF THE </span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 22.0pt; mso-bidi-font-size: 10.0pt;">DIOCESE
OF BORONGAN</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Radicati et Superaedificati
in Christo (Col 2:7)</span></i></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">VISION</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>We, the people of God of the Diocese of Borongan,
envision ourselves as a family of communities of disciples, who live an integrated
from of spirituality, promote communion and participation among our members,
foster holistic formation in the faith through our various communities, renewal
movements and institutions, and, with a love of preference for the poor,
journey in faith toward total social transformation in the realization of the
Kingdom of God in the here and now.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">MISSION</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>1.<span style="mso-spacerun: yes;"> </span>To evangelize
the Christian faithful and, as pastoral thrust, to form them into basic
ecclesial communities of disciples, under various names and forms, as a way of
being Church;</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>2.<span style="mso-spacerun: yes;"> </span>To promote
among the community members--especially lay women and men, children and
youth--participation and<span style="mso-spacerun: yes;"> </span>shared
responsibility, fostering the humble exercise of their service roles in and for
the life and ministry in the community in the spirit of the Servant of Yahweh;</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>3.<span style="mso-spacerun: yes;"> </span>To be <b style="mso-bidi-font-weight: normal;">rooted in,</b><i style="mso-bidi-font-style: normal;"> </i>nourished, and transformed by the Word of<span style="mso-spacerun: yes;"> </span>God and sacraments; to integrate personal
sanctification and social transformation in personal and communitarian life; to
<b style="mso-bidi-font-weight: normal;">be built up in Christ </b>and give
account of the faith; and celebrate that faith in and through the community,
especially in the Eucharistic Celebrations;</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>4.<span style="mso-spacerun: yes;"> </span>To establish or
strengthen the community’s agents or renewal for the systematic and integral
evangelization and formation of all the Christian faithful; and</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>5.<span style="mso-spacerun: yes;"> </span>With a love of
preference for the poor and the disadvantaged in the community, to work
together, in a journey in faith, toward the integral human development and
liberation and the total transformation of society.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">SYNODAL
DECREES</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">I.
GENERAL ORIENTATIONS</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">1.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The resolutions of the First Diocesan Synod
of Borongan embody the concrete measures of Christ’s faithful in Eastern Samar
to renew the diocese in the light of the Second Vatican Council, the Code of
Canon Law, and Second Plenary Council of the Philippines (PCP II) vis-a-vis the
current situation in the diocese so as to realize its collective vision of a
transformed local Church.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">2.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The resolutions will become decrees after
having been promulgated by the Bishop of Borongan, who is the sole legislator
of the diocese.<span style="mso-spacerun: yes;"> </span>Once promulgated, they
will serve as laws which regulate and give orientation and direction to the
life and mission of the local Church.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">3.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">All diocesan and parish communities, renewal
movements, organizations, ministries and programs must be directed and oriented
toward the establishment, growth and nurturing of basic ecclesial communities
(BECs).</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">4.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The decrees shall be mandatory, and shall be
implemented and followed by all the Christia faithful of the Diocese of
Borongan, unless the Bishop explicitly defer the implementation of any relevant
decrees.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">5.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Any diocesan norms, statutes or customs which
are contrary to the decrees of the Synod shall be deemed revoked.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">II.<span style="mso-spacerun: yes;"> </span>THE PEOPLE OF GOD IN ITSELF</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">6.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">A Church of communion among the laity, the
diocesan clergy and the religious shall be promoted.<span style="mso-spacerun: yes;"> </span>Both the exclusive control by clergy and
religious and the virtual domination by the laity in pastoral decisions and activities
shall be avoided.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">III.<span style="mso-spacerun: yes;"> </span>LAITY</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">7.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The formation of the laity which, among
others, educates them in faith, fosters the exercise of service roles in the
life and ministry of the Diocese of Borongan, and orients them toward the
formation of basic ecclesial communities, shall receive the highest priority in
pastoral programs both at the diocesan and parochial levels.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">8. </span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The laity shall
actively participate in the management, i.e., planning, implementation,
monitoring and evaluation of pastoral programs intended for their benefit at
both diocesan and parochial levels, and shall be encouraged to put their
talents and charisms in the service of the local Church.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">9.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The diocese shall facilitate the creation of
the Council of the Laity, to be composed of lay women and men selected from
among the members of all Parish Pastoral Councils, with clearly defined nature
and functions.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">A.<span style="mso-spacerun: yes;"> </span>Family and Life </span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span></span></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">10.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Through the Diocesan Commission on Family and
Life, the diocese shall formulate a program on family and life, which shall
provide, among others, for various forms of catecesis and activities to promote
Christian family values, family spirituality and responsible parenthood, based
on the Gospel and the revered Traditions of the Church.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">11.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">A Pastoral program shall be drawn up for
those in broken homes, abused spouses, single parents, and battered or abused
children.<span style="mso-spacerun: yes;"> </span>Linkages with relevant
government agencies shall be highly encouraged.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">12.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The members of the Diocesan Matrimonial
Tribunal shall disseminate information on its nature, functions and procedures.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">B.<span style="mso-spacerun: yes;"> </span>Youth </span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">13.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The diocese shall establish an office for the
Episcopal Vicar for Youth and a Youth Center. (<i style="mso-bidi-font-style: normal;">cf PCP II, 51, 2).</i></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">14.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Diocesan Commission on Youth shall design
a systematic and comprehensive program that, among others, includes catechesis,
Bible study, spirituality formation, leadership and skillss training, annual
youth encounter and sporsfest; and shall orient the youth toward the formation
of basic ecclesial communities.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">15.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The youth shall be represented in the Parish
Pastoral Councils and in the Council of the Laity.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">16.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">A parish youth ministry shall be established
in every parish with the support of the parish priest and in coordination with
the Diocesan Commission on Youth.<span style="mso-spacerun: yes;"> </span>Such
ministry shall creatively involve the youth in the Church’s mission of
evangelization and in socio-eco-cultural and political action for social
transformation in line with the social teachings of the Church.<span style="mso-spacerun: yes;"> </span></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">17.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The diocese and all the parishes shall allocate
funds for youth programs.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">18.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Diocesan Commission on Youth shall
establish linkages with the government sector, non-government organizations
(NGOs) and other groups in creating youth programs.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">19.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Diocesan Commission on Youth shall put up
a publication.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">20.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">A Parish Youth Day shall be celebrated in
every parish every year, and a Diocesan Youth Day every after three years.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">C.
Women</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">21.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">A Desk on Women shall be established to
formulate and implement programs which, among others, shall value their
dignity, protect their rights, and address such problems as domestic violence
and violence against women.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">D.
Catechists</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">22.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Every parish, under the leadership of the
parish priest, shall organize a group of catechists responsible for the
catechetical apostolate.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">23.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">All kinds of catechists shall receive an
on-going formation, which shall be instituted by the Commission on Catechesis.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">E.
Migrant Workers</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">24.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">A Diocesan Commission on Migrants shall be
established to provide pastoral care for, and coordinate parish programs on
migrant workers.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">25.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The parish program for migrant workers shall
among others, include the establishment of an organization of families of
migrant workers which may serve as a support group promote and defend their
dignity and rights, and as a forum for sharing common problems and experiences.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">II.<span style="mso-spacerun: yes;"> </span>RELIGIOUS (MEN AND WOMEN)</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">26.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The religious shall live out their respective
charisms in the context of, and in harmony with, the diocesan vision and
mission.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">27.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The religious shall, at the diocesan level
and in the parishes in which they reside,<span style="mso-spacerun: yes;">
</span>willingly cooperate in pastoral work that includes among others, campus
ministry, and especially the building of basic ecclesial communities.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">28.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The religious shall be represented in the
Diocesan Pastoral Secretariat and in the Diocesan Pastoral Council.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">29.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">An Office of Episcopal Vicar for the
Religious shall be created.<span style="mso-spacerun: yes;"> </span>Among
others, it shall establish linkage and coordination with the Bishop and the
diocesan clergy.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">30.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The diocesan priests and the religious shall
support each other in the evangelical work for justice and the empowerment of
the poor.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">31.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">An association of all religious men and women
shall be established.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">32.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The religious shall submit to the Curia their
respective policies for recruitment, screening, and admission of candidates.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">33.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The diocesan clergy and the religious shall
keep each other informed of their respective apostolic situation and programs
for better pastoral collaboration and coordination.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">34.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">All forms of apostolate, in which the
religious are engaged, shall be properly coordinated with the relevant
Commissions of the diocese.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">35.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Programs and activities shall be organized to
promote mutual understanding and cooperation between the religious and the
diocesan priests.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">III.
CLERGY AND SEMINARIANS</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">A.
Vocation</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">36.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">A vocation committee, composed of the parish
priest, religious, lay women and men, shall be established in all
parishes.<span style="mso-spacerun: yes;"> </span>It shall promote priestly and
religious vocations, the screening of candidates to the seminary and serve as
evaluation committee for seminarians on regency or on summer apostolate.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">B.
Formation</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">37.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The structure of the seminary community shall
be so organized as to reflect a basic ecclesial community.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">38.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The diocesan seminaries shall have a regular
evaluation in terms of their relevance, goals and objectives, thrust and their
programs in all aspects of formation.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">39.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The training of seminarians shall be such
that they become aware of the pastoral thrust of the diocese and that they are
able to exercise transparency, participation, love for the poor and
servant<span style="mso-spacerun: yes;"> </span>leadership.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">40.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The diocesan seminaries shall submit an
annual report on the performance of seminarians to their foster/parents, their
benefactors, their parish priest and Bishop.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">41.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The whole people of God in the diocese shall
actively involve themselves in pooling resources for the construction and
maintenance of seminary plants.<span style="mso-spacerun: yes;"> </span>Toward
this end, lay associations shall be organized in all parishes, and a committee
shall be tasked to devise ways and means whereby the whole diocese can
contribute toward their realization.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">42.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Commission on Vocation and Major
Seminarians shall come up with a long range program for major seminarians’
summer apostolate. Such program shall include, among others, their orientation
to the basic ecclesial communities.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">43.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">An organization of parents of college and
theology seminarians shall be established.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">44.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Once a seminarian petitions for ordination to
the diaconate, the parish priests and lay people of the parishes where the
ordinants worked during summer, was engaged in apostolate, or stayed, shall be
consulted.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">45.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Before being ordained priest, a candidate
shall undergo a diaconal program of at least one year, which includes, among
others, teaching, residency with the Bishop, pastoral immersion in basic
ecclesial communities, and hospital work.<span style="mso-spacerun: yes;">
</span>He may be also asked to avail himself of summer job opportunities.<span style="mso-spacerun: yes;"> </span>Priests and lay faithful shall be consulted
before his ordination.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">46.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The diocese shall frame a holistic program
for the regular on-going formation (human, intellectual, spiritual, and
pastoral) of the clergy.<span style="mso-spacerun: yes;"> </span>Such program,
shall stress biblical, theological and canonical updating, pastoral management,
psycho-sexual and emotional development, and spritual growth.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">47.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The diocesan priests shall strive to attain a
ministerial spirituality which is rooted in prayer, nourished by the Word and
sacraments, strengthened by fellowship with their brother-priests and the
community, and expressed in faithful witnessing to and in shepherding of the
flock.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">C.<span style="mso-spacerun: yes;"> </span>Relationships</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">48.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Guidelines shall be codified to help
established smooth personal relationships among priests, and define wholesome
relationship between the parish priest and the parochial vicars in the spirit
of fraternity, equality, collegiality and co-responsibility.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">49.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The relationship among priests shall be
marked equality, fraternity, mutual respect and trust in the spirit of Christian
discipleship.<span style="mso-spacerun: yes;"> </span>To achieve such
relationship, priests shall be encouraged to form gatherings where personal
faith is shared, to join at priests’ special celebrations, to enhance
fellowship among them through common activities (<i style="mso-bidi-font-style: normal;">e.g., outing</i>), and to attend regular recollections, retreats and
the priests’ assemblies.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">50.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">A day in a week shall be set aside for
priests as day-off, without prejudice to basic pastoral needs.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">51.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The relationship between priests and the
laity shall be characterized by equality, respect, openness, professionalism,
and mutual concern.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">52.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The laity shall be encouraged to form groups
which support their priests.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">53.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Bishop shall create a program for priests
in need.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">D.
Shepherding</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">54.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Evangelization and formation shall be the
priority of every priest upon his installation as parish priest, and every
effort must be made in such a way that there exists an evagelization and
formation program before the first year of his assignment ends.<span style="mso-spacerun: yes;"> </span>Infrastructure projects, though necessary,
shall not be pursued to the neglect of evangelization and formation, nor shall
the parish priest focus on mere administration of sacraments.<span style="mso-spacerun: yes;"> </span>Parochial system of services shall
restructured accordingly.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">55.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Bishop shall into reality the system of
team ministry in the parishes.<span style="mso-spacerun: yes;"> </span>Such a
system of ministry shall, to start with, be established in at least one parish
of each region.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">56.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Moreover, the Bishop shall seriously consider
the system of placing several parishes under a team of parish priests through a
scheme which provides, among others, for a unified program of action for all
the parishes, centralization of funds and standardized remuneration, and shared
ministry.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">57.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Assignments to parishes shall be based not
primarily on seniority, but on competence, willingness to work to attain the
diocesan vision and mission integrity of life, ability to settle obligations
with the Curia, and to establish smooth, wholesome relationship with fellow
priests, parochial vicars, and the laity.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">58.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">In changing parish assignments, the Bishop
may also consult the Council of the Laity or, in its absence, representatives
from parishes known for their response-ability, active involvement, and love
for the Church.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">59.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Parish priests shall receive basic
orientation to undergo immersion in the basic ecclesial communities as a way of
being Church.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">60.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The parish priest shall willingly work for
the establishment of basic ecclesial communities in his parish, and, where they
have been formed, sustain them, and consider the program as his own.<span style="mso-spacerun: yes;"> </span>By virtue of his office, he shall be the
servant leader of these communities, and regard their formation as the
over-arching pastoral program to which all other pastoral programs of the
parish are integrated.<span style="mso-spacerun: yes;"> </span>He shall give
pastoral priority to areas in which basic ecclesial communities have been
established.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">61.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The parish priest upon assumption of office
as pastor, automatically becomes the spiritual director of all the religious
organizations (<i style="mso-bidi-font-style: normal;">e.g., cofradias</i>), faith
communities and renewal movements of his parish; and therefore sees to it that
their members are nourished by the Word of God and sacraments, sustaining their
growth in communal as well as personal faith.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">62.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">As pastor of the flock, the parish priest
shall do home visits, and not limit himself to his circle of friends, nor
just<span style="mso-spacerun: yes;"> </span>confine himself to the rectory (<i style="mso-bidi-font-style: normal;">cf canon 529</i>).</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">63.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Parish priests shall show special concern for
the poor and the disadvantaged (<i style="mso-bidi-font-style: normal;">cf canon
529</i>).</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">64.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The pastor shall recognize
the competence and maturity of the faithful, and promote lay empowerment (<i style="mso-bidi-font-style: normal;">cf canon 529</i>).</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">65.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Priests shall observe simplicity in
lifestyle, cultivate solidarity with the poor, and avoid behavior and external
appearance which are unbecoming or alien to their priestly vocation, or not
acceptable to local customs or standards decorum.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">66.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Parish priests shall keep a historical and
yearly statistical profile of his parish, and submit a copy to the Diocesan
Archives.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">67.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The turn-over of parish administration to the
new parish priest shall be orderly, the outgoin pastor providing an orientation
on the parish to the incoming.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">68.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Provisions shall be made in such a way that
priests who work in the seminary and in the diocesan offices are somehow
related to the community of Christ’s faithful.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">69.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Bishop shall task a committee to study an
insurance and retirement program for the diocesan priest.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">III.<span style="mso-spacerun: yes;"> </span>THE INNER LIFE OF THE CHURCH</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">I.<span style="mso-spacerun: yes;"> </span>SPIRITUALITY</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">70.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">By virtue of baptism, lay women and men, priests
and religious share a common vocation to holiness.<span style="mso-spacerun: yes;"> </span>Therefore, they shall be oriented toward
developing a form of spirituality which integrates prayer and love-filled
action, faith and practice, devotion and justice, personal sanctification and
social transformation, growing from a purely devotion-centered,
decalogue-oriented, form of spirituality.<span style="mso-spacerun: yes;">
</span>The Bishop shall create a committee tasked with drafting a program to
achieve such form of spirituality.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">71.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Effort shall be exerted to realize the program--through,
among others, seminars, lectures, renewal sessions, and retreats--at the parish
level so that the parishioners can grow in such spirituality.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">72.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">In drafting the program for lay spirituality,
effort shall be made on forming a “Church of the Home” which is rooted in
prayer--especially the Liturgy of the Hours--the Word of God, the Eucharist and
sacraments, nurtured in family Bible study and popular piety, and expressed in
the work of service for the poor and disadvantaged.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">II.
WORSHIP</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">A.
Liturgical Education and Ministry</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">73.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Updating in liturgical matters shall be
regularly given to the clergy and the laity.<span style="mso-spacerun: yes;">
</span>The priests themselves shall continue learning and implementing new
liturgical norms.<span style="mso-spacerun: yes;"> </span>The Commission on
Liturgy shall prepare and provide updated guidelines, and, with the cooperation
of the clergy shall promote intensive liturgical information in all the
parishes to implement these norms on liturgical renewal.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">74.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Commission on Liturgy shall design for
qualified liturgical ministers (readers, cantors, commentators, special
ministers of holy communion, choir, liturgical environmentalists, sacristans,
altars servers, ushers, collectors, etc.) a program which, among others, trains
them on the meaning of liturgy, signs, symbols and celebrations, and on the
role of lay ministers in the life and mission of the Church.<span style="mso-spacerun: yes;"> </span>It shall also formulate guidelines for the
admission, proper conduct and exercise of the ministers, and design a syllabus
for an ongoing formation program.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">75.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The active participation of the community in
the celebration of liturgy shall be fostered.<span style="mso-spacerun: yes;">
</span>Lay liturgical ministries be promoted in all parishes.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">76.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Prayer leaders in popular piety (<i style="mso-bidi-font-style: normal;">mamaratbat</i>)shall be organized and be
given formation in prayer and liturgy; and in their role in parish life.<span style="mso-spacerun: yes;"> </span>Popular devotions, as well as literature and
symbols used to promote them, shall be reviewed and revised to conform with the
new developments in Catholic theological understanding of the faith.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">77.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Efforts shall be made to promote a proper
understanding of, and love for, liturgy among children.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">B.<span style="mso-spacerun: yes;"> </span>Sacramental Celebrations</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">78.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">A liturgical committee, which shall receive
formation from the Commission on Liturgy of the diocese, shall be set up in
each parish to promote meaningful, lively and effective liturgical celebration,
in which the laity fully participate in the ministries.<span style="mso-spacerun: yes;"> </span>Hurried, ill-prepared or haphazard
celebrations shall be discouraged.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">79.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">In liturgical services, care shall be taken
to avoid any semblance of discrimination of the poor or class distinction.<span style="mso-spacerun: yes;"> </span>No one may be refused liturgical service for
lack of money, and special celebrations of baptism shall be discouraged.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">80.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The laity shall be taught and encouraged to
participate actively in the celebration of the Liturgy of the Hours.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">81.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Liturgical celebrations for children and the
youth shall be fostered.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">82.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">A Samarenyo sacramentary, lectionary, ritual,
books of prayer (especially the Liturgy of the Hours) and common hymnal shall
be published.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">83.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The sense of the sacred and the priest’s
representation of the community before God and of God before the community
shall be safeguarded during celebrations.<span style="mso-spacerun: yes;">
</span>The priest and the laity shall therefore wear appropriate vestments or
attire and observe proper decorum.<span style="mso-spacerun: yes;">
</span>Cleanliness of liturgical vessels, articles and the place of assembly
shall be maintained.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">84.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Guidelines shall be drafted on the
celebration of the sacraments of baptism, confirmation, anointing of the sick
and marriage. Such guidelines shall provide, among others, for pre-sacramental
catecheses, choice of names not to foreign to Christian sentiments and presence
of both parents and all godparents in the celebration of baptism, and the
proper positioning and discipline of cameraman and bystanders in celebrations.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">85.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Since the legitimate place of worship is the
church, oratories and sacred places, guidelines shall be promulgated to govern
celebration of masses in private houses or chapels.<span style="mso-spacerun: yes;"> </span>Such guidelines shall not discriminate the
poor, nor exhibit class distinction.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">86.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The centrality and pre-eminence of the
eucharistic celebration (<i style="mso-bidi-font-style: normal;">i.e., Mass</i>)
in Christian life and worship shall be safeguarded over and above all religious
devotions and activities in the parish.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">87.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The sacraments, especially the Eucharist,
shall be made more available to the greater number of Catholics especially
among the poor and in far-flung barangays or districts through regular schedule
celebrations.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">88.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Where Sunday mass cannot be
celebrated, the Sunday Liturgy in the Absence of a Priest shall be highly
recommended.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">89.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Communal celebration of the sacrament of
anointing shall be encouraged.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">90.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Communal celebration of the sacrament of
reconciliation shall be held regularly and frequently to create awareness among
the faithful of the communitarian (social and ecclesial) dimensions of sin and
conversion.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">91.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Guidelines for the celebration of
marriage--which provide for the procedures to be observed, seminars to be
attended, issuance of marriage banns and other pre-requisites for a valid and
licit marriage, the place and time of celebration--shall be issued.<span style="mso-spacerun: yes;"> </span>Hurried marriage preparations are to be
avoided.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">C.<span style="mso-spacerun: yes;"> </span>Fiesta Celebrations</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">92.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The existing system of the celebrations of
feasts and solemnities shall be reviewed and evaluated.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">93.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The “<i style="mso-bidi-font-style: normal;">hermano
mayor</i> system” during celebrations of solemnities and feasts is to be
reformed in such wise that will encourage a more communitarian participation,
enable the poor to be “<i style="mso-bidi-font-style: normal;">hermano mayor</i>”,
and avoid display of wealth and pageantry.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">94.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Every year, town and barangay fiestas shall
have different themes, developed in the homilies of the novena masses, aimed at
renewal in theological understanding and in the practical life of the Church.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">95.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">On the eve of barangay and town fiestas, the
solemn celebration of the Liturgy of the Hours (Vespers of Evening Prayer I)
shall be highly recommended.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">III.
CATECHESIS, EVANGELIZATION</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">AND
FORMATION</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">A.
Catechesis and Evangelization</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">96.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The primary task of the Church is integral
evangelization and total formation; it should therefore be given the highest
priority in the life and ministry of the Church in the diocese, both at the
diocesan and parochial levels.<span style="mso-spacerun: yes;">
</span>Evangelization and formation should be oriented toward the formation of
the basic ecclesial communities, which is the present overarching thrust of the
diocese.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">97.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Diocesan Formation Center shall organize,
catechetical institute and formation courses, annual refresheer courses and
on-going formation courses, especially for priests, religious, lay leaders and
catechists.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">98.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Commission on Doctrine of the Faith
shall, through print, television and radio, respond to biblical and doctrinal
issues which confuse the Catholic faithful, and provide them with proper
guidance and enlightenment.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">99.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Bishop shall seriously consider the
formation of a Roving Formator’s Team, composed of priests, religious and
select lay leaders, who shall make a yearly three-day lectures in each of the
parishes, where the faithful shall have an opportunity to learn, and ask
questions about, their faith.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">100.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Clerics shall deliver well-prepared and
meaningful homilies, based on the Word of God, and able to relate to
contemporary life and needs of the parishioners.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">101.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Commission on Catechesis shall formulate
and implement a long-term catechetical program for the whole diocese.<span style="mso-spacerun: yes;"> </span>Among others, the program shall be holistic
and Christ-centered, Bible-based, doctrinal, participative and relevant, and
shall stress conscientization on social and political concerns.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">102.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Commission on Catechesis shall initiate
the setting up of Regional Catechetical Offices to serve the different parishes
in the region in terms of animation, formation, and equiping of catechetical
program.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">103.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Commission on Catechesis shall ensure
that catechists are trained to carry out their office properly, and shall
therefore guarantee that continuing formation is available to them, that they
have an appropriate knowledge of the teaching of the Church, and that they
learn both the theory and practice of the principles of pedagogy (<i style="mso-bidi-font-style: normal;">canon 780</i>).</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">104.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Every Catholic college and high school shall
have an Office for Catechetical Instruction, giving students an opportunity to
teach religion in the public schools (<i style="mso-bidi-font-style: normal;">CBCP
Pastoral Letter, July 15, 1987</i>).</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">105.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">As the first catechist in the parish, the
parish priest shall primarily ensure that catechetical instruction is being
undertaken in his parish through his leadership, presence and financial
support.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">106.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">A catechetical fund shall be established in
every parish to cover the training of catechists, the salaries of professional
catechist, and the allowances of volunteers (<i style="mso-bidi-font-style: normal;">cf NCY ‘90 Resolution</i>).</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">107.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Commission on Catechesis shall set up and
maintain a library for printed, video and other materials to be lent to
catechesis on part time basis (<i style="mso-bidi-font-style: normal;">cf NCY ‘90
Resolution</i>).</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">108.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Commission on Catechesis shall closely
coordinate with the Department of Education Culture and Sports (DECS) for the
full implementation of the constitutional clause on religious instruction in
public schools in all parishes.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">109.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The diocese shall strengthen the <i style="mso-bidi-font-style: normal;">Alay Kapwa</i> program, and particularly its
education component, to enable the people to view it as an integral part of
evangelization program.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">B.
Biblical Apostolate</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">110.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Commission on Biblical Apostolate shall
devise a program which, among others, promotes Bible study among families,
various faith communities, renewal movements, and religious organizations,
equips lay ministers with the necessary biblical apologetics and, more
importantly, introduces the laity to biblical sprituality.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">111.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Those involved in the biblical apostolate
shall receive intensive training and avail themselves of the various seminars
to promote the biblical apostolate.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">112.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Commission on Biblical Apostolate shall
launch the diocesan and parochial celebrations of the Bible Month every year.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">113.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Means and ways shall be devised to encourage
families and individuals to own and read the Bible, share and live the Word of
God.<span style="mso-spacerun: yes;"> </span>Bible guides shall be made easily
available to them.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">C.<span style="mso-spacerun: yes;"> </span>Campus Ministry</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">114.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">A diocesan Office on Campus Ministry shall be
established and draw up a program on the nature and functions of campus
ministry.<span style="mso-spacerun: yes;"> </span>Among others, it shall include
the formation and strengthening of basic ecclesial communities of students,
teachers and staff of the school, as well as the participation of the ministry
in the programs and activities of the parish in which the school is located.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">115.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">In parishes where non-sectarian high schools
and colleges exist, it shall be among the urgent responsibilities of the parish
priest to establish, in coordination with the diocesan office, campus ministry
in these schools so students are given spiritual and intellectual assistance by
the local Church.<span style="mso-spacerun: yes;"> </span>The help of the
Department of Education, Culture and Sports for this purpose shall be sought.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">116.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Diocesan Office on Campus Ministry shall
offer human resource program for campus ministers and shall ensure coordination
and mutual help among parishes with such ministry.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">D.<span style="mso-spacerun: yes;"> </span>Missions</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">117.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Commission on Missions shall devise a
program through which awareness of Christian mission may be created, and a
missionary spirit is fostered among Christian faithful, especially among
children and youth.<span style="mso-spacerun: yes;"> </span>The program shall
include the establishment of parish units on mission and the celebration of the
Parish Mission Month.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">118.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Vocation for the Missions shall be
encouraged.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">119.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Commission on Missions shall be so
restructured as to involve the participation of lay leaders in the three
diocesan regions.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">120.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Commission on Missions shall come up with
a plan to improve the annual collection for the missions.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">IV.<span style="mso-spacerun: yes;"> </span>SPECIAL CONCERNS: PRISONERS, ECUMENISM, </span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">FUNDAMENTALISM,
<i style="mso-bidi-font-style: normal;">IGLESIA NI KRISTO </i>AND </span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">OTHER
GROUPS</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">A.<span style="mso-spacerun: yes;"> </span>Prisoners</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">121.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The spiritual, educational, moral and
temporal services for prisoners and their families shall form part of the
service program of parishes.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">B.<span style="mso-spacerun: yes;"> </span>Ecumenism</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">122.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The holding of ecumenical prayer services and
prayer for unity with other Catholic and mainline Protestant Churhes shall be
supported specially in such important occassions as Independence Day, Labor
Day, times of national emergencies and Week of Prayer for Christian Unity.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">123.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Commission of Social Action shall study
ways and means by which the diocese can work with other Christian communities
in matters pertaining to charity, justice and peace, protection of human
rights, ecology and other relevant issues.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">C.<span style="mso-spacerun: yes;"> </span>Fundamentalism and <i style="mso-bidi-font-style: normal;">Iglesia ni Cristo</i></span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">124.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Catholics shall treat fundamentalist an <i style="mso-bidi-font-style: normal;">Iglesia ni Cristo</i> attacks against the
Roman Catholic Church with tolerance, respect and charity.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">125.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Catholic Faith Defenders or a Catholic
organization of similar nature shall be established, encouraged, supported and
trained in Bible and doctrine.<span style="mso-spacerun: yes;"> </span>It shall
avoid purely polemical stance.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">126.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Commission on the Doctrine of the Faith
shall produce a literature in which objections by Fundamentalists and the <i style="mso-bidi-font-style: normal;">Iglesia ni Cristo</i> to the life and
teachings of the Roman Catholic Church are ably answered from the point of view
of Scriptures, history of the doctrine and tradition, as well as theology and
philosophy.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">127.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Catholic shall be desuaded from joining such
organizations as Freemasonry and other groups whose teachings and orientations
are irreconciliable with those of the Roman Catholic Church (<i style="mso-bidi-font-style: normal;">cf. 1374</i>).</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">V.
INCULTURATION</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">128.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Diocese shall task the Commission on
Liturgy with studying the Samarenyo culture, formulating a catechesis and a
program of formation on inculturation, examining the theological and pastoral
implications of different religious activities, composing and translating
liturgical rites, prayers and songs, and coming up with the norms and guidelines
for inculturated liturgical celebrations.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">129.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Commission on Liturgy shall make efforts
to educate the people on the integration of Gospel and Samarenyo values.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">130.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The parish priest shall give more attention
to, and emphasis on, the religious aspects of town and barangay fiestas and
Christmas celebrations in accordance with the approved norms and guidelines in
inculturated liturgical celebrations.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">IV.<span style="mso-spacerun: yes;"> </span>THE CHURCH IN ITS MISSION</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">I.<span style="mso-spacerun: yes;"> </span>MEDIA AND COMMUNICATION</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">131.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The diocesan radio station shall be updated
regularly, and a diocesan printing press shall be established to help, among
others, inform the faithful of the renewal in the Church’s self-understanding,
life and mission, update them on Church’s programs and events, promote critical
awareness, as well as assist in molding public opinion on important social
issues.<span style="mso-spacerun: yes;"> </span>The radio station and the
publication shall be evaluated periodically in terms of their goal, mission,
programs and impact.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">132.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Both radio and print shall have Board of
Directors composed of priests, religious and laity to give general direction
and thrust, and formulate general policies and guidelines.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">133.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Commission on Mass Media and
Communication, which handles both radio and print, shall include in its program
the formation and training of its personnel.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">134.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Bishop may appoint an official
spokesperson for the diocese.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">135.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Twice a year, a Sunday second collection in
all parishes shall be made for the maintenance of the local radio station.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">II.<span style="mso-spacerun: yes;"> </span>CATHOLIC SCHOOLS</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">136.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">All the Catholic schools in the diocese shall
align their respective vision-mission statement with that of the Diocese of
Borongan.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">137.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Catholic schools shall formulate a holistic
program for an on-going formation of their teachers and staff in Church faith
and life.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">138.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The administrators, teachers, staff and
students of each Catholic school shall be so organized as to form a basic
ecclesial community where the participation and communion are held in high
esteem.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">139.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Bishop shall create a committee to
formulate a plan that will ensure the survival and development of the diocesan
Catholic school.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">140.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Catholic schools shall engage in outreach
programs which are consistent with the mission and programs of the diocese,
geared toward helping the parish to which they belong.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">141.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Catholic schools shall offer scholarship,
other educational programs, benefits and services to economically disadvantaged
students.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">142.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">A comprehensive training school
administrators and teachers shall be organized to make Christian living the
core of the curriculum.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">143.
</span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Catholic
schools shall initiate a strong school-home partnership program to promote the
development and strengthening of Christian values.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">144.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">A concerted effort at networking and resource
accessing shall be made to support development strategies of Catholic schools.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">145.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The benefits and incentives package for
teachers and other school personnel shall be so revised as to enable them to
live out their profession decently and competitively.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">146.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The diocese shall put a Committee on Catholic
Schools to coordinate and evaluate plans and programs for Catholic schools.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">147.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Catholic families should be encouraged to
enroll their children in Catholic schools.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">III.<span style="mso-spacerun: yes;"> </span>BASIC ECCLESIAL COMMUNITIES</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">148.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">In the formation of basic ecclesial
communities, re-evangelization must be given the highest priority (<i style="mso-bidi-font-style: normal;">PCP II, 111 #1</i>).</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">149.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Commission on Basic-Ecclesial Communities
shall coordinate and help formulate, implement, monitor and evaluate the
various BEC parish programs in the diocese.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">150.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Commission on Basic Ecclesial Communities
shall provide its pastoral workers and volunteers with an on-going holistic
formation program to equip them with necessary pastoral knowledge and skill,
and a common manual shall be made available to them (<i style="mso-bidi-font-style: normal;">PCP II, 111 #2</i>).</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">151.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Considering that the key role in the
implementation of any program at the parish level depends so much on the parish
priests together with their assistants, parish priests shall promote, support
and assist the pastoral workers in the planning, implementation, evaluation and
monitoring of the BEC program to make it more effective and faithful to the
diocesan thrust.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">152.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">All the parishioners shall be encouraged to
participate fully in the formation of basic ecclesial communities.<span style="mso-spacerun: yes;"> </span>Local leaders must be recruited and trained
in the program.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">153.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Commission on Basic Ecclesial Communities
shall devise an appropriate and effective mechanism to pool human and material
resources from the diocesan, parish and local members, which are to be
maximized, rather than merely depend on external financial subsidies.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">154.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The parish priest, together with the Parish
Pastoral Council, shall allocate fund for the BEC program in the parish.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">155.
<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The diocese, through a
directory to be published by the Diocesan Pastoral Secretariat, shall define
the relationship between the basic ecclesial communities, other faith
communities, renewal movements, and church-based organizations.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">IV.<span style="mso-spacerun: yes;"> </span>FORMATION AND OTHER CENTERS</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">156.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The diocese shall put a Diocesan Formation
Center, to be administered by adequately trained priests, religious and laymen,
which shall serve as venue for human, moral, spiritual, theological and
pastoral formation and regular on-going formation of the Christian faithful,
especially lay volunteers, diocesan pastoral workers, religious and clergy
through retreats, seminars, workshops, and other fora.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">157.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The diocesan shall, at the Diocesan Formation
Center, establish a Theologico-Pastoral Institute in which formal training in
theology and other ecclesiastical disciplines are offered to priests, religious
and lay women and men.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">158.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Every parish shall be encouraged to construct
a Parish Formation Center to serve as venue for parish catechists, seminars,
recollections, retreats, marriage encounters, meetings and social gatherings,
among others.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">V.<span style="mso-spacerun: yes;"> </span>FAITH COMMUNITIES, RELIGIOUS ORGANIZATIONS </span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">AND
RENEWAL MOVEMENTS</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">159.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The diocese and parishes shall foster the
growth of all faith communities, relgious organizations and renewed movements,
and shall offer them opportunities for on-going formation especially through
their parish spiritual directors, diocesan directors and theological
formators.<span style="mso-spacerun: yes;"> </span>Such growth shall be oriented
toward the formation of basic ecclesial communities.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">160.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Parish faith communities, religious
organizations and renewal movements shall exercise their charisms for the
building up of the parish community.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">161.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Faith communities, religious organizations
and renewal movements shall strive with a common effort to foster a more
perfect life, promote public worship and Christian teaching.<span style="mso-spacerun: yes;"> </span>They should not limit their goal to personal
sanctification, but shall devote themselves to the work of apostolate in the
parish, especially initiatives for evangelization and formation, works of piety
or charity, and those which animate the temporal order (<i style="mso-bidi-font-style: normal;">cf canon 298</i>).</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">162.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Faith communities, religious organizations
and renewal movements shall see to it that, without prejudice to their
respective identities, their goals and objectives are in harmony with, and
redirected to, those of the parish and the diocese which is total human
liberation and development, through the formation of the basic ecclesial
communities.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">163.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Each faith community, religious organization
and renewal movement shall be encouraged to formulate and submit to the Parish
Pastoral Council a program of activities to be implemented during the year, and
shall consider the coordination of similar activities to avoid unnecessary
duplication.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">VI.<span style="mso-spacerun: yes;"> </span>TEMPORALITIES, ARANCEL SYSTEM</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">AND
TITHING</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">164.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The diocese shall formulate norms for the
creation, nature and functions of the Parish Finance Council.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">165.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Every parish shall have a Parish Finance
Council, whose members shall include laymen elected by the Parish Pastoral
Council.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">166.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">A simplified accounting system shall be
established in the diocese, after a consultation participated in by
representatives from the different sectors of the Church.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">167.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Diocesan Finance Council shall be tasked,
among others, with the internal auditing of all parish funds and parish
properties.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">168.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Parish priests or their equivalent in law
shall present an annual report of their administration of ecclesiastical goods
to the Bishop (<i style="mso-bidi-font-style: normal;">cf canon 1287.1</i>).</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">169.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Parish priests or their equivalent in law,
faith communities, religious organizations and renewal movements shall render a
prompt and detailed account, with the necessary supporting documents, to the
faithful concerning the goods the latter offered to them for the support of the
parish communities, organizations and movements (<i style="mso-bidi-font-style: normal;">cf canon 1287</i>).</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">170.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Parish priests, faith communities, religious
organizations and renewal movements which receive grants or aids from funding
agencies should render an account to the Bishop and the community concerning
the total amount received and the expenditures, if these entities or part
thereof is beneficiary of these grants or aids.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">171.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The diocese, with its lawyers and surveyors,
shall look into the titles and declarations of its properties with the Register
of Deeds.<span style="mso-spacerun: yes;"> </span>The original copy of titles
shall be deposited at the diocesan archives, and a duplicate copy shall be kept
at the parish archives.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">172.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The poorest<span style="mso-spacerun: yes;">
</span>parishes of the diocese<span style="mso-spacerun: yes;"> </span>shall receive
monthly subsidy from both diocese and monthly contribution of the parishes.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">173.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Parish Pastoral Council shall equip the
church and the rectory with furnishings for a decent living and efficient and
administration of the parish to be entered in the book of inventories.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">174.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The upkeep, repair and maintenance of parish
properties shall be the responsibility of the parish priest, to be assisted by
the Parish Pastoral Council.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">175.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The outgoing parish priest shall physicall
and officially turn over the parish books, inventory and financial records to
his successor in the presence of the Parish Pastoral Council members to ensure
that parish temporal goods are kept intact before he leaves for his new
assignment.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">176.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">No church property shall be lent, mortgaged
or alienated without the written permission from the Bishop.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">177.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The whole diocese shall be involved in
putting up a trust fund, to be administered by a seminary board, to subsidize
the seminaries.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">178.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Parish priests, religious communities and
diocesan offices shall be models of justice and charity in giving salaries and
benefits to church workers.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">179.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Parish priest or their equivalent in law
shall promptly report and remit to the Diocesan Curia the just diocesan share.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">180.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">No new parish plant shall be established, nor
major changes in parish plant structures be made unless the general plan,
perspective and cost estimate have been presented to and approved by the
Diocesan Church Construction and Improvement Committee or, in its absece, the
Bishop, and the necessary building permit has been secured.<span style="mso-spacerun: yes;"> </span>The Parish Committee on Construction and
Improvement shall see to it that the general plan is strictly implemented.<span style="mso-spacerun: yes;"> </span>All sketch plans ad blueprints of
construction and renovation shall be kept at the Diocesan Archives. </span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">181.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The diocese shall issue policies to govern
the use and maintenance of Catholic cemeteries, including the lease or sale of
lots.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">182.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Parish Pastoral Council shall be
encouraged to acquire land to be developed into parish cemetery.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">B.<span style="mso-spacerun: yes;"> </span>Arancel System</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">183.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">While the<i style="mso-bidi-font-style: normal;">
arancel</i> system remains in force, no <i style="mso-bidi-font-style: normal;">arancel</i>
may be levied which is higher than the standard rate.<span style="mso-spacerun: yes;"> </span>Such rate shall be made public.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">184.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Moreover, as the <i style="mso-bidi-font-style: normal;">arancel</i> system is in force, the existing arrangement in the sharing
of stole fees shall be reviewed and evaluated before being replaced with a more
proportionate system which reflects the renewed Church according to the PCP II,
and the demands of justice and charity.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">C.
Tithing</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">185.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">As part of the program to abolish the <i style="mso-bidi-font-style: normal;">arancel</i> system and to institute the
tithing system in the entire diocese, a good theologico-pastoral catechesis
shall be designed (<i style="mso-bidi-font-style: normal;">PCP II, 118</i>),
thoroughly studied, and systematically implemented, stressing lay participation
and co-responsibility in the life and mission of the Church.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">186.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">As soon as the tithing system stabilized and
is enforced, allocation from tithes received shall be so devised as to reflect
the demands of justice and charity. Such allocation shall provide, among
others, for a standardized remuneration of diocesan priests and workers.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">VII.
PARISH PASTORAL COUNCIL</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">187.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The establishment of a Parish Pastoral
Council in every parish shall be deemed compulsory, not at the discretion of
the parish priest.<span style="mso-spacerun: yes;"> </span>This council shall be
regulated by a common constitution and by-laws drafted by the diocese.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">188.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Before a Parish Pastoral Council is created,
the parishioners shall receive a comprehensive seminar or catechesis to orient
them on the nature, functions and dynamics of the Parish Pastoral Council.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">189.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The organization of the Parish Pastoral
Council shall adopt the structure and principles of the basic ecclesial
communities so it will be cross-sectionally represented.<span style="mso-spacerun: yes;"> </span>Such structure shall follow the LESI (liturgy
and worship, evangelization and formation, social services, and institutions,
movements and communities) plan to facilitate active lay participation in its
program and activities.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">190.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Parish Pastoral Council, as a
consultative body, shall participate in the major decisions which affect the
whole parish.<span style="mso-spacerun: yes;"> </span>Matters which involve
major decisions include infrastructural projects, parish loans, and those which
may be identified by the Bishop.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">191.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Parish Pastoral Council shall give
priority to the formation and building up of the faithful, especially lay
leaders, rather than with the building up of physical structures.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">192.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Parish Pastoral Council shall not only
limits its involvement in the religio-liturgical planning, program and activities
of the parish, but also in the cultural, socio-economic and political.<span style="mso-spacerun: yes;"> </span>It shall also spearhead the inventory of
parish properties.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">193.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">A Barangay Pastoral Council shall be
established in all barangays of the parish, and adopt the structure of the
Parish Pastoral Council.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">194.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The pre-existing constitution and by-laws of
the Parish Pastoral Council, which has been approved by the diocese, shall be
reviewed, studied and amended in conformity with the provisions of the PCP II
and the Diocesan Synod.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">V.<span style="mso-spacerun: yes;"> </span>THE CHURCH AND ITS MISSION</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">General
Concerns</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">195.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The social action apostolate should be
regarded as a constitutive part of the mission of the Diocese of Borongan.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">196.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Commission on Social Action shall
formulate a long-range program on its ministry, geared toward integral human
development and liberation, animated by a love of preference for the poor.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">197.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Commission on Social Action shall submit
a yearly report on its programs, activities, accomplishments and financial
status to the presbyterium, and publish it in the diocesan newsletter.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">198.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Social Action Committee of the Parish
Pastoral Council shall be the coordinating body of the parish with the
Commission on Social Action.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">199.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">All parishes shall have a social action
program to help the economically and socially disadvantaged and victims of
calamities.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">I.
CHURCH AND POLITICS</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">200.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">A catechesis on the role of the Church in
politics shall be formulated and properly disseminated in various forms to all
the faithful through, among others, the basic ecclesial communities, other
faith communities, religious organizations and renewal movements.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">201.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Christ’s faithful shall take stand and
appropriate action on all relevant and decisive political issues.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">202.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Through the Commission on Social Action,
together with lay leaders, the diocese shall formulate a program of
conscientization for Christian involvement and lay empowerment in
politics.<span style="mso-spacerun: yes;"> </span>Such program shall, among others,
include formation of social conscience, education on moral obligations of
voters and standards for candidates for public office.<span style="mso-spacerun: yes;"> </span>It shall also include the holding of various
fora for candidates, organization of symposia for the clarification and
identification of correct issues and concerns, and steps toward clean, honest
and peaceful elections.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">203.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Church hierarchy must refrain from
partisan politics, avoiding especially the use of the pulpit for partisan
purposes so as to avoid division among the flock (<i style="mso-bidi-font-style: normal;">PCP II, ,28</i>); it shall instead promote the unity and solidarity
among the faithful of diverse political persuasions.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">204.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Roman Catholics shall actively participate in
the political process, faithfully abiding by the Gospel and the moral and
social teachings of the Church.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">205.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Lay leaders who wish to run for elective
government offices shall be deemed resigned from their positions upon filing of
candidacy and can re-assume such offices only upon approval by the parish
priest or, in the case of the diocesan workers, by the Bishop.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">II.<span style="mso-spacerun: yes;"> </span>ECONOMIC DEVELOPMENT</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">206.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The diocese shall evolve a program for the
poorest of the poor which provides access to resources, technologies,
livelihood opportunities and alternative credit facilities. Proper values
formation and orientation especially on the value and dignity of work as well
as the social teachings of the Church shall be integral component of the
program.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">207.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The diocese shall advocate sustainable
economic development of the rural communities, and integral approach to
community problems, issues and concerns, and a highly participatory process in
addressing them.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">208.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The diocese shall establish linkages with the
proper government agencies and instrumentalities, as well as with
non-government organizations with similar aspirations in pursuit of its
development mission for proper coordination and more focused response to the
needs of the people, particularly the poorest of the poor.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">III.<span style="mso-spacerun: yes;"> </span>PEACE AND SOCIAL JUSTICE</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">209.</span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-spacerun: yes;"> </span>A catechesis on peace and social justice
shall be formulated and disseminated in various forms to all the faithful
through, among others, the basic ecclesial communities, other faith
communities, religious organizations and renewal movements.<span style="mso-spacerun: yes;"> </span>The Commission on Mass Media shall, through
the radio, television and print, spread the teachings of the Church on peace
and social justive which are relevant to the Eastern Samar situation.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">210.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Commission on Social Action shall
formulate an advocacy program on issues related to justice and peace (<i style="mso-bidi-font-style: normal;">e.g., peace zones</i>), and some concrete
programs which respond to the spiritual, material and legal needs of victims of
violation of human rights, armed conflicts and other social injustice.<span style="mso-spacerun: yes;"> </span>The program shall include monitoring and
assistance to the victims.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">211.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Basic Ecclesial Communities, other faith
communities, religious organizations and renewal movements shall be encouraged
to take concrete actions on such social and political issues as human rights,
genuine land reform, drug addiction and illegal activities, among others.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">IV.
ECOLOGY</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">212.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">A Desk on Ecology shall be established to
formulate and implement programs which shall, among others, gather ecological
data on Eastern Samar, identify ecological problems, and establish linkages
with government agencies, non-government organizations with similar concerns,
and the academe.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">213.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">A catechesis on ecology, stressing the web of
life and the principle of stewardship, shall be developed and disseminated to
all the faithful through, among others, the basic ecclesial communities, other
faith communities, religious organization, ang renewal movements.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">214.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The diocese shall encourage communities to
promote balance of ecosystem through advocacy and active involvement in such
environmental projects as reforestation, rehabilitation of degraded ecosystem,
establishment of sanctuaries, waste management, water conservation, etc., as
well as advocacy against pollutive and destructive activities, like mining,
illegal fishing, indiscriminate waste disposal, among others.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">V.<span style="mso-spacerun: yes;"> </span>DISASTER PREPAREDNESS</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">215.
<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The diocese, through the
Commission on Social Action, shall exert effort to respond immediately and
effectively to emergencies through relief support and rehabilitation projects.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">216.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Commission on Social Action shall help
the parishes in creating Parish Emergency Management Council.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">VI.<span style="mso-spacerun: yes;"> </span>SPECIAL SOCIAL CONCERNS</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">A.<span style="mso-spacerun: yes;"> </span>Peasants</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">217.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Parishes shall provide adult catechesis to
peasants and encourage them to participate actively in Church programs and
activities, particularly the formation of basic ecclesial communities.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">218.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Parishes shall develop programs to empower
the basic ecclesial communities to enable peasants to engage in socio-economic
activities.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">B.
Fisherfolks</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">219.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Parishes shall provid catechesis to
fisherfolks and encourage them to participate actively in Church programs and
activities, particularly the formation of basic ecclesial communities.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">220.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Parishes shall develop a socio-economic
program to empower the fisherfolk and to improve their quality of life.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">221.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Fisherfolk shall be encouraged to use
ecology-friendly means of fishing and to be vigilant in their responsibility to
conserve the natural resources for future generations.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">C.<span style="mso-spacerun: yes;"> </span>Differently Abled</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">222.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The diocese shall devise programs and
services and coordinate with other agencies to address the needs of the
differently abled.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">D.<span style="mso-spacerun: yes;"> </span>Senior Citizens</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">223.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The diocese shall create a program for the
pastoral care of senior citizen.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">224.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The parishes shall work out a program which,
after proper formation in catechesis, shall tap senior citizens for parish
services as catechests and lay evangelizers, among others.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">VI.<span style="mso-spacerun: yes;"> </span>IMPLEMENTATION<span style="mso-spacerun: yes;"> </span>DECREES</span></b></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">225.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">As soon as the synodal decrees are
promulgated by the Bishop, a comprehensive diocesan pastoral plan shall be
immediately formulated to translate these decrees into programs of action. In
the formulation, the principles of<span style="mso-spacerun: yes;">
</span>participation and solidarity shall be observed.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">226.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;"><span style="mso-spacerun: yes;"> </span>Existing diocesan structures and systems shall
be activated, changed or adjusted.<span style="mso-spacerun: yes;"> </span>New
ones may be created to bring about a systematic implementation of the synodal
decrees and the diocesan pastoral plan.<span style="mso-spacerun: yes;">
</span>The Bishop shall create a Diocesan Pastoral Board for this purpose.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">227.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Diocesan Pastoral Board shall, among
others, formulate a program for the implementation, coordination, monitoring
and evaluation of the diocesan pastoral plan.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">228.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">A diocesan fund shall be set aside for the
implementation, monitoring and evaluation of the Synod at the diocesan level.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">229.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">A directory of structures, organizations,
roles and functions of all the offices at the diocesan, regional and parochial
levels shall be published.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">230.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">To implement these synodal decrees at the
parish level, all parishes shall formulate a long term parish pastoral plan,
and a yearly program plan of action.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">231.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The task of implementing the synodal decrees
and the diocesan pastoral plan at the parochial level is a duty and right of
the parish priest, with other members of the Parish Pastoral Council.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">232.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Parochial programs which have been started,
in implementation of the pastoral plan, do not cease with the transfer of the
parish priest; to the contrary, the incoming one shall sustain them.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">233.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Bishop shall task a committee with
translating the major documents of the First Diocesan Synod of Borongan into
Samarenyo language, although the English text remains the official one, as
approved by the ordinary.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">234.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">The Diocesan Archives and Library shall
gather and store all data pertaining to the Synod.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><b style="mso-bidi-font-weight: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">235.<span style="mso-spacerun: yes;"> </span></span></b><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Notwithstanding the existing tenure of office
of parish priests, all current pastoral or parochial and administrative
assignments shall be terminated to facilitate the implementation of the
approved synodal decrees.<span style="mso-spacerun: yes;"> </span>Toward this
effect, each holder of any of the said assignment shall, upon promulgation of
the decrees, tender a letter of resignation to the Bishop.<span style="mso-spacerun: yes;"> </span>The acceptance of such resignation depends on
the authority of the Bishop.</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Approved:</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">+ LEONARDO<span style="mso-spacerun: yes;"> </span>Y. MEDROSO, DD</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Bishop
of Borongan</span></i></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">Promulgated:</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "georgia" , "times new roman" , serif;"><span lang="EN-US" style="font-size: 13.0pt; mso-bidi-font-size: 10.0pt;">February 28, 1998</span></span></div>
Lope C Robredillohttp://www.blogger.com/profile/00133081714992921454noreply@blogger.com0tag:blogger.com,1999:blog-4149911667778973331.post-71691430592137045892016-10-07T17:56:00.000-07:002016-11-07T18:58:44.814-08:00A HISTORY OF ORAS: ITS FORMATION AS A PUEBLO (MUNICIPALITY)<div align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: center;">
<b><br /></b></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; tab-stops: 97.8pt center 291.85pt;">
<i><span style="font-family: "calisto mt" , serif; font-size: 14.0pt; line-height: 107%;"><b> by
Msgr Lope C Robredillo, SThD</b><o:p></o:p></span></i></div>
<div align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; tab-stops: 97.8pt center 291.85pt; text-align: center;">
<i><span style="font-family: "calisto mt" , serif;">Vicar General, Diocese of
Borongan<o:p></o:p></span></i></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in;">
<o:p>(<i>Note: The original title of this essay, written for the 2016 Souvenir Program of Oras Town Fiesta, was "The Formation of the Pueblo (Municipality) of Oras.)</i></o:p></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in;">
<o:p><i>, </i></o:p></div>
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<a href="https://4.bp.blogspot.com/-3TrGaZWCnNA/WBX2mhihvFI/AAAAAAAAALg/mLJu3_iKIPAhd6GZofqZ3zdg6nZSrFC7ACLcB/s1600/DSCF0291.JPG" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="213" src="https://4.bp.blogspot.com/-3TrGaZWCnNA/WBX2mhihvFI/AAAAAAAAALg/mLJu3_iKIPAhd6GZofqZ3zdg6nZSrFC7ACLcB/s320/DSCF0291.JPG" width="320" /></a><span style="font-family: "calisto mt" , serif; font-size: 12.0pt; line-height: 107%;">NOT
LONG after he anchored in Tubabao island, Orás, on Feb 13, 1565 and eventually
established the seat of his government in Manila, Miguel Lopez de Legaspi
parceled out the entire archipelago among <i>encomenderos</i>;
and the tiny hamlets near Orás river fell under the <i>encomienda</i> of Tubig and Sulat.
Nevertheless, the villagers had their first significant encounter with
Spanish culture through the Jesuit priests who founded a missionary base on
Bacod (formerly a <i>bungto</i>, but now
part of Dolores river bed) in the late 1590s.
From Bacod, the Jesuit ministering it often visited the riparian hamlets
along Orás river and those near the seashore, introducing their inhabitants to the
rudiments of Catholic faith, involving themselves in the concentration of these
hamlets into larger villages, and helping the settlers defend themselves from
Muslim raids.<o:p></o:p></span></div>
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<span style="font-family: "calisto mt" , serif; font-size: 12.0pt; line-height: 107%;">When the Franciscan missionaries took over in
the work of the Jesuits in 1768, one of the</span><br />
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<span style="font-family: "calisto mt" , serif; font-size: 12.0pt; line-height: 107%;"><a href="https://1.bp.blogspot.com/-xAQgkb1hM-k/WCE-IID7AJI/AAAAAAAAAVQ/iq3KOuUp7-AfsTa10tYfutIeKp7SA0brQCLcB/s1600/282656_10151219589073135_1158805882_n.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="253" src="https://1.bp.blogspot.com/-xAQgkb1hM-k/WCE-IID7AJI/AAAAAAAAAVQ/iq3KOuUp7-AfsTa10tYfutIeKp7SA0brQCLcB/s320/282656_10151219589073135_1158805882_n.jpg" width="320" /></a></span></div>
<span style="font-family: "calisto mt" , serif; font-size: 12.0pt; line-height: 107%;"> programs that they had inherited
was the <i>reduccion</i>, in which they
encouraged inhabitants to transfer and dwell in the village of Orás from their
scattered tiny hamlets so that faith, culture, and governance could be easily
fostered. Their efforts did not come to
naught, since by the early 1800s, it was already numbered among the <i>visitas</i> (barrios) under the jurisdiction
of Paric (now, Dolores). By this time,
it had its own <i>tenientes</i> and <i>alguaciles</i>, who helped govern the
natives. Its existence as a <i>visita</i> is confirmed, for example, in a
letter of Francisco Castilla, <i>gobernador
politico-militar de</i> <i>Samar</i>, dated
June 20, 1844, stating that “near the <i>visita</i>
of Orás, jurisdiction of Paric, nine vessels and nine <i>balotos</i> of Moros docked” on Sept 13, 1843.<o:p></o:p></span></div>
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<span style="font-family: "calisto mt" , serif; font-size: 12.0pt; line-height: 107%;">But the formation of Orás as a <i>pueblo</i> owes to the zeal of the parish
priests of Tubig (Taft) </span><br />
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<span style="font-family: "calisto mt" , serif; font-size: 12.0pt; line-height: 107%;"><a href="https://2.bp.blogspot.com/-UNLmFybRmjw/WCE-RUPp7QI/AAAAAAAAAVU/bpELdAocVpYI69u-xg8Ox8WznBKZMzv_QCLcB/s1600/1237082_10152204232003135_839793142_n.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="222" src="https://2.bp.blogspot.com/-UNLmFybRmjw/WCE-RUPp7QI/AAAAAAAAAVU/bpELdAocVpYI69u-xg8Ox8WznBKZMzv_QCLcB/s320/1237082_10152204232003135_839793142_n.jpg" width="320" /></a></span></div>
<span style="font-family: "calisto mt" , serif; font-size: 12.0pt; line-height: 107%;">who were relentless in their determination to organize
it in keeping with a town plan, and set up a church of <i>mamposteria</i>, a large church plaza, a<i> convento</i>, a walled cemetery, and a <i>tribunal</i>. In particular,
Father Manuel Lozano, parish priest of Tubig, led in the construction of a
stone church, which was 41’40 m long, and 13’20 m wide. (Unfortunately, this was demolished in 1963 to
give way to the present church.) In
1886, it had a wooden <i>convento</i> that
stood in the lot now occupied by the Holy Cross Academy building, measuring 10
m by 9 ½ m. In creating the <i>bungto</i>, the missionaries made it a point
to place the church, the rectory and the church plaza at its center; and the
more prominent men were allowed to raise their houses around the complex. <o:p></o:p></span></div>
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<span style="font-family: "calisto mt" , serif; font-size: 12.0pt; line-height: 107%;">Since, in addition to the putting up of these infrastructures
that were required for the creation of <i>pueblos</i>,
the Christianized inhabitants were now capable of supporting the life and</span><br />
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<span style="font-family: "calisto mt" , serif; font-size: 12.0pt; line-height: 107%;"><a href="https://3.bp.blogspot.com/-6pcv5gbb4Ks/WCE-fpiNVCI/AAAAAAAAAVY/WAMkiur3MsYPkF5xvApCXSQkbpht73abACLcB/s1600/DSCF0292.JPG" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="213" src="https://3.bp.blogspot.com/-6pcv5gbb4Ks/WCE-fpiNVCI/AAAAAAAAAVY/WAMkiur3MsYPkF5xvApCXSQkbpht73abACLcB/s320/DSCF0292.JPG" width="320" /></a></span></div>
<span style="font-family: "calisto mt" , serif; font-size: 12.0pt; line-height: 107%;">
ministry of the parish priest, the separation of Orás as a <i>pueblo</i> from Paric was recommended, and was approved as an
independent <i>pueblo</i> by the
Governor-General on <b>December 13, 1849</b>,
while its erection as a parish was declared on <b>August 31, 1863</b>. As a <i>pueblo</i>, it had a limited number of
officials: <i>gobernadorcillo, teniente
primero, teniente segundo, juez</i>, and<i>
alguaciles</i>. In early 1890s, however,
the town officials already included <i>teniente
mayor, teniente de policia, teniente de semetera</i>, and <i>teniente de ganados</i>. It also
had a <i>principalia</i>, the town’s
aristocracy.<o:p></o:p></span></div>
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<span style="font-family: "calisto mt" , serif; font-size: 12.0pt; line-height: 107%;">Still,
on account of the scarcity of Franciscan missionaries, it was not until May 18,
1864 </span><br />
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<span style="font-family: "calisto mt" , serif; font-size: 12.0pt; line-height: 107%;"><a href="https://3.bp.blogspot.com/-Hh4w7DLIh-U/WCE-pMGwqWI/AAAAAAAAAVc/2gotUo7qV9EekKyy_C4VmrYKkI991ypiQCLcB/s1600/10464103_10152941853813135_9165767947794048718_n.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="212" src="https://3.bp.blogspot.com/-Hh4w7DLIh-U/WCE-pMGwqWI/AAAAAAAAAVc/2gotUo7qV9EekKyy_C4VmrYKkI991ypiQCLcB/s320/10464103_10152941853813135_9165767947794048718_n.jpg" width="320" /></a></span></div>
<span style="font-family: "calisto mt" , serif; font-size: 12.0pt; line-height: 107%;">that the Superior of the Franciscans gave the approval to erect it as a
parish under the patronage of St Peter of Alcantara. Even so, the <i>pueblo</i> had no pastor of its own; it was serviced by the parish
priest of Tubig. On June 23, 1870,
however, the Bishop of Cebu appointed Father Fernando Esteban as the first
parish priest. He came to the <i>bungto</i> in 1875 and served until
1879. He was succeeded by Father
Bernardo Tapiol (1879), Father Ildefonso Dominguez (1884), Father Ramon Amoros
(1885), Father Candido Esguerra (1890) and Father Eustaquio Paniagua (1896), who
was the <i>cura</i> until the Revolution.<o:p></o:p></span></div>
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<span style="font-family: "calisto mt" , serif; font-size: 12.0pt; line-height: 107%;">The people of Oras were engaged in agriculture
and fishing. The plains were planted to
rice, coconut, abaca and <i>palawan</i>. Products, like coconut oil, abaca and abaca
cloth, rice and</span><br />
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<span style="font-family: "calisto mt" , serif; font-size: 12.0pt; line-height: 107%;"><a href="https://2.bp.blogspot.com/-w9EGgszQ-SM/WCE-6JApcoI/AAAAAAAAAVg/Lm_4-ts-Jo095_mijeCO8j1TJ0blrRyJACLcB/s1600/7787_10151926048098135_845531151_n.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="212" src="https://2.bp.blogspot.com/-w9EGgszQ-SM/WCE-6JApcoI/AAAAAAAAAVg/Lm_4-ts-Jo095_mijeCO8j1TJ0blrRyJACLcB/s320/7787_10151926048098135_845531151_n.jpg" width="320" /></a></span></div>
<span style="font-family: "calisto mt" , serif; font-size: 12.0pt; line-height: 107%;"> dried fish, were transported to Catbalogan via Ulot river and
other towns in the eastern littorals. It was Father Esteban who embarked on the construction
of a road from the town to Paric. In
1886, there were 4 Chinese who dominated commerce in the <i>poblacion</i>, 5 in 1892 and 4 in 1894. Even before his official appointment as pastor
in 1890, Father Esguerra was in the parish after the untimely death of Father
Amoros; and from 1885 to 1887, he built two schools, one for boys and another
for girls. Of course, sometime in the
early 1860s, the Franciscans put up a primary school, maintained by the <i>caja de comunidad</i>. With the help of Orasnons, the same Father
Esguerra likewise made canals in the <i>poblacion</i>
to facilitate the flow of waters to the river and to protect houses from
inundation during heavy rains.<o:p></o:p></span></div>
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<span style="font-family: "calisto mt" , serif; font-size: 12.0pt; line-height: 107%;">The town, which is sometimes called Yorás in
Spanish documents, is located at 12”9 latitude on the east coast of Samar. At the time it was established, the <i>pueblo</i>, on the north, was bounded by
Palapag, on the west by Catubig and mountains, on the south by Paric, and on
the east by the Pacific Ocean. By 1859,
its best known <i>visitas</i> or barrios
were Japonan, Jambo, Alibangbang and Gamay.
In late 1880s, Gamay, like Lapinig, came under jurisdiction of the
</span><br />
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<span style="font-family: "calisto mt" , serif; font-size: 12.0pt; line-height: 107%;"><a href="https://1.bp.blogspot.com/-zNP-geagL54/WCE_UEPMTyI/AAAAAAAAAVk/3-ps41i-LwIoUZj3CGFl0xgqD7O5Ch6YQCLcB/s1600/Oras%2BFeast%2Bof%2BSto%2BNino%2B1990s.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="218" src="https://1.bp.blogspot.com/-zNP-geagL54/WCE_UEPMTyI/AAAAAAAAAVk/3-ps41i-LwIoUZj3CGFl0xgqD7O5Ch6YQCLcB/s320/Oras%2BFeast%2Bof%2BSto%2BNino%2B1990s.jpg" width="320" /></a></span></div>
<span style="font-family: "calisto mt" , serif; font-size: 12.0pt; line-height: 107%;">parish of Palapag. Meawhile, the villages
of Binalhag, San Eduardo, Concepcion (formerly, Binuangan) and Tangbo were
raised to the status of <i>visita</i>. Tubabao island was originally part of
Dolores. In 1864, the entire <i>pueblo</i> had a population of 3,028, and in
1884, 4,527. Many Orasnons died in the
cholera epidemics of 1876 and 1882, but particularly in that of 1883, when Oras
was the tenth <i>pueblo</i> on Samar island with
highest mortality.*</span><o:p></o:p></div>
Lope C Robredillohttp://www.blogger.com/profile/00133081714992921454noreply@blogger.com1tag:blogger.com,1999:blog-4149911667778973331.post-63930590529593387142012-11-28T13:14:00.000-08:002016-11-14T16:02:08.907-08:00THE PROLOGUE TO THE GOSPEL OF JOHN (1:1-18): AN INTERPRETATION<div class="MsoNormal" style="margin: 0in 0in 0pt; text-align: justify;">
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<span style="font-size: large;"><i><span lang="EN-US" style="font-family: "calisto mt" , "serif";"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-size: large;">by <b> </b></span></span></span></i></span><br />
<span style="font-size: large;"><i><span lang="EN-US" style="font-family: "calisto mt" , "serif";"><span style="font-family: "georgia" , "times new roman" , serif;"><span style="font-size: large;"><b>Lope Coles Robredillo</b>,<b> SThD</b> </span></span></span></i></span></div>
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<span style="font-size: large;">HOW IS JOHN 1:1-18, the Prologue to the Gospel of John, to be interpreted? The
following essay is an attempt, from the point of view of contemporary
scholarship in Catholicism and Protestantism, to answer that question. Actually,
this forms part of the notes I gave to my students while I was teaching
New Testament exegesis at a graduate school of theology. I</span><br />
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<span style="font-size: large;"> am reproducing it <i>without changes</i>,
with the caveat that it reflects the Johannine scholarship in the late
1990s, written as it was to make a synthesis of the Johannine research
of that period. I am sure, however, that many who would like to have a
deeper knowledge of St John’s Gospel will still find it useful. Having
read a few new works on John in this decade, I noted that there has not
been much change in interpretation. This work has four parts: select
bibliography, literary considerations, detailed interpretation of the
prologue, and theological thrust. A
careful reading by one who is familiar with Johannine scholarship would
point to the scholars, like R. Brown, C.K. Barrett, etc. to whom I am
indebted and with whom I tend to take side in the interpretation. At the end of the presentation is an excursus on the origin of the term “Logos.”</span></div>
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<span style="font-size: large;"><b>Bibliography</b></span></div>
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<span style="font-size: small;">This select bibliography is intended to help students who wish to make a deeper study on the Prologue. The works listed here, in English or in English translation, are those that they may find significant and useful. [A] <b>Commentaries on the Gospel According to John</b>. [1] Barrett, C.K. <i>The Gospel According to St John: An Introduction with Commentary and Notes on the Greek text</i>. Philadelphia: Westminster, 1978. [2] Beasley-Murray, G. <i>John.</i> WBC: Waco, TX: Word, 1987. [3] Bernard, J. <i>A Critical and Exegetical Commentary on the Gospel According to St John</i>, 2 vols. ICC: T & T Clark, 1928. [4] Brown, R. <i>The Gospel According to John</i>, 2 vols. AB: New York: Doubleday, 1966-1970. [5] Bultmann, R. <i>The Gospel of John</i>. Philadelphia: Westminster, 1971. [6] Haenchen, E. <i>Commentary on the Gospel of John</i>, 2 vols. Herm: Philadelphia: Fortress, 1984. [7] Hoskyns, E. <i>The Fourth Gospel</i>. London: Faber and Faber, 1947. [8] Lightfoot, R. H. <i>St John’s Gospel: A Commentary</i>. Oxford: Clarendon, 1956. [8] Lindars, B. <i>The Gospel of John</i>. NCB: London: Marshall, Morgan & Scott, 1972. [9] Sanders, J. N. and B. Mastin. <i>A Commentary on the Gospel According to St John</i>. BNTC: London: A & C Black, 1968. [10] Schnackenburg, R. <i>The Gospel According to St John</i>, 3 vols. NTKNT: New York, Seabury, 1980-1982. [11] Westcott, B.F. <i>The Gospel According to St John</i>. London: J Murray, 1982. </span></div>
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<span style="font-size: small;">[B] <b>Studies on St John’s Prologue</b>. [1] Boismard, M.-E. <i>St John’s Prologue.</i> Westminster: Newman, 1957. [2] Borgen, P. “Observations on the Targumic Character of the Prologue of John,” <i>New Testament Studies</i> 16 (1969-1970) 288-295. [3] ______. “The <i>Logos</i> Was the True Light: Contributions to the Interpretation of the Prologue of John,” <i>Novum Testamentum</i> 14 (1972) 115-130. [4] Culpepper, R. “The Pivot of John’s Prologue,” <i>New Testament Studies</i> 27 (1980-1981) 1-31. [5] Deeks, David. “The Prologue of St John’s Gospel,” <i>Biblical Theology Bulletin</i> 6 (1976) 62-78. [6] Dodd, C.H. <i>The Interpretation of the Fourth Gospel.</i> Cambridge: University Press, 1953, 263-285; 294-296. [7] _______. “The Prologue to the Fourth Gospel and Christian Worship,” in <i>Studies in the Fourth Gospel</i>. Ed. F. L. Cross. London: Mowbray, 1957, 9-22. [8] Fuller, R.H. <i>The Foundations of New Testament Christology.</i> London: Collins, 1965, 222-227. [9] Hooker, M.D. “John the Baptist and the Johannine Prologue,” <i>New Testament Studies</i> 16 (1969-1970) 254-358. [10] _________. “The Johannine Prologue and the Messianic Secret,” <i>New Testament Studies</i> 21 (1974-1875) 40-58. [11] Jeremias, J. “The Revealing Word,” <i>The Central Message of the New Testament</i>. London: SCM, 1965, 71-90. [12] Kaseman, E. “The Structure and Purpose of the Prologue to John”s Gospel.” <i>New Testament Questions of Today</i>. London: SCM, 1969, 138-167. [13] King, J.S. “The Prologue of the First Gospel: Some Unresolved Problems,” <i>Expository Times</i> 86 (1975) 372-375. [14] McNamara, M. “Logos of the Fourth Gospel and the<i> Memra</i> of the Palestinian Targum (Ex. 12:42),” <i>Expository Times</i> 78 (1968) 115-117. [15] O’Neill, J. “The Prologue to St John’s Gospel.’ <i>Journal of Theological Studies</i>, ns 20 (1969) 41-52. [16] Risi, Mathias. “John 1, 1-18.” <i>Interpretation</i> 31 (1977) 395-401. [17] Robinson, J.A.T. “The Relation of the Prologue to the Gospel of St John.” <i>New Testament Studies</i> 9 (1962-1963) 120-129. [18] Schillebeeckx, E. <i>Christ:</i> <i>The Experience of Jesus as Lord</i>. New York: Crossroad, 1980, 351-358. [19] Stanley, J. “The Structure of John’s Prologue: Its Implications for the Gospel Narrative Structure,” <i>Catholic Biblical Quarterly</i> 48 (1986) 241-264. [20] Tobin, T. “The Prologue of John and Hellenistic Jewish Speculation.” <i>Catholic Biblical Quarterly</i> 52 (1990) 252-269. [21] Vawter, B. “What Came to Be in Him Was Life (John 1:3<sup>b</sup></span><span style="font-size: small;">-4<sup>b</sup></span><span style="font-size: small;">,” <i>Catholic Biblical Quarterly</i> 25 (1963) 401-406.</span></div>
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<span style="font-size: large;"><b>Literary Considerations</b></span></div>
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<span style="font-size: large;"> <b>The Literary Character of the Prologue</b>.
Whereas Mark begins his account of Jesus with the work of John the
Baptist (henceforth abbreviated JBap) and the baptism of Jesus (Mark
1:1-12), and Matthew and Luke with his conception and birth from a
virgin (Matt 1-2; Luke 1-2), John opens his work with a Prologue (John
1:1-18), tracing the story of Jesus to the very bosom of God (1:1). Originally,
it is not impossible that the Prologue, as a literary unit, far from
being a part of the Gospel, was an independent composition, most likely a
hymn. In the first place, it
contains a highly poetic structure exhibiting climactic parallelism
whereby a word prominent in one line is taken up in the next one. Its
poetic character may be compared with certain passages in Wisdom
Literature (Prov 8:22-36; Sir 24:1-22; Wis 7:22-8:1), which have the
regular form of Hebrew poetic character. (On Hebrew poetry, see, inter alia, A. Berlin, “Parallelism,” <i>The Anchor Bible Dictionary</i> [New York: Doubleday, 1992] 5.155-162; N. Gottwald, “Poetry, Hebrew,” <i>The Interpreter’s Dictionary of the Bible </i>[Nashville: Abingdon, 1962] 3.829-838; A. Fitzgerald, “Hebrew Poetry,” <i>The New Jerome Biblical Commentary</i> [eds. R. Brown, J. Fitzmyer and R. Murphy; Englewood Cliffs: Prentice Hall, 1990] 201-208).</span></div>
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<span style="font-size: large;"> Secondly, it has theological concepts which do not recur in the rest of the Gospel (e.g., <i>logos</i> as a Christological title, <i>charis, pleroma</i>, etc.). These observations led many scholars to conclude—quite divergent from the proposal by, e.g., C.K. Barrett (<i>The Gospel According to John</i> [Philadelphia: Westminster, 1978] 151) and P. Borgen (“Observations on the Targumic Character of the Prologue of John,” <i>New Testament Studies </i>16 [1969-1970] 295) that the prologue is a united whole—that it is derived from a pre-existing hymn. For instance, C. Burney (<i>The Aramaic Origin of the Fourth Gospel</i>
[Oxford: Clarendon, 1922] 40-41) maintains that a retranslation of the
Prologue into Aramaic reveals the form of the hymn consisting of eleven
couplets. R. Bultmann (<i>The Gospel of John</i> [Philadelphia: Westminster, 1971] 18) suggests that the source-text was a hymn of the JBaptist Community. It
is most reasonable to suppose, however, that the Prologue was a
Christological hymn of the Johannine church, probably of liturgical
origin. The reason for this is
that it shares a number of themes with the rest of the Gospel:
pre-existence (1:1/17:5), the light of men and of the world (1:4;9/8:12;
9:5), opposition between light and darkness (1:5/3:19), seeing his
glory (1:14/12:41), the only Son (1:14;18/3:16), no one has seen God
except the Son (1:18/6:46). Since
all this correspondence has to be explained, to suggest that the
Prologue was composed in Johannine circles seems reasonable enough.</span></div>
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<span style="font-size: large;"> </span></div>
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<span style="font-size: large;"><br /></span></div>
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<span style="font-size: large;"> </span></div>
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<span style="font-size: large;"> <b>The Original Structure of the Prologue</b>. Among
Johannine scholars, there is no consensus on which verses belonged to
the original Johannine hymn, although a variant of the following outline
would be common: v 1 [v 2], vv 3-4 [v 5], [v 9ab], [v 10ab], v 10c-11, v
12ab, v 14 a[b]c, v 16. R. Schnackenburg (<i>The Gospel According to St John </i>[3
vols. HTKKNT; New York: Seabury, 1980-1982] 1.226-228) reconstructs the
original hymn in four strophes: vv 1.3; 4.9; 10-11; 14.16. For the nonce, it suffices to consider the reconstruction offered by R. Brown (<i>The Gospel According to John</i>, 2 vols. [AB 29; Garden City, NY: Doubleday, 1966-1970] 1.3-4,22):</span></div>
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<span style="font-size: large;"><br /></span></div>
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<span style="font-size: large;"> <i>First Strophe: The Word with God</i></span></div>
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<span style="font-size: large;"> <sup>1</sup></span><span style="font-size: large;">In the beginning was the Word;</span></div>
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<span style="font-size: large;"> </span></div>
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<span style="font-size: large;"> the Word was in God’s presence</span></div>
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<span style="font-size: large;"> </span></div>
<div class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; margin: 0in 0in 0pt; text-align: justify;">
<span style="font-size: large;"> and the Word was God.</span></div>
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<span style="font-size: large;"> </span></div>
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<span style="font-size: large;"> <sup>2</sup></span><span style="font-size: large;">He was present with God in the beginning.</span></div>
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<span style="font-size: large;"><br /></span></div>
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<span style="font-size: large;"> </span></div>
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<span style="font-size: large;"> <i>Second Strophe: The Word and Creation</i></span></div>
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<span style="font-size: large;"><br /></span></div>
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<span style="font-size: large;"> </span></div>
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<span style="font-size: large;"> <sup>3</sup></span><span style="font-size: large;">Through him all things came into being,</span></div>
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<span style="font-size: large;"> </span></div>
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<span style="font-size: large;"> and apart from him not a thing came to be.</span></div>
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<span style="font-size: large;"> </span></div>
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<span style="font-size: large;"> <sup>4</sup></span><span style="font-size: large;">That which had come to be in him was life,</span></div>
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<span style="font-size: large;"> </span></div>
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<span style="font-size: large;"> and this life was the light of men.</span></div>
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<span style="font-size: large;"> </span></div>
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<span style="font-size: large;"> <sup>5</sup></span><span style="font-size: large;">The light shines on in the darkness,</span></div>
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<span style="font-size: large;"> </span></div>
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<span style="font-size: large;"> for the darkness did not overcome it.</span></div>
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<span style="font-size: large;"> </span></div>
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<span style="font-size: large;"><br /></span></div>
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<span style="font-size: large;"> </span></div>
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<span style="font-size: large;"> <i>Third Strophe: The Word in the World</i></span></div>
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<span style="font-size: large;"> </span></div>
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<span style="font-size: large;"><br /></span></div>
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<span style="font-size: large;"> </span></div>
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<span style="font-size: large;"> <sup>10</sup></span><span style="font-size: large;">He was in the world,</span></div>
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<span style="font-size: large;"> </span></div>
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<span style="font-size: large;"> and the world was made by him,</span></div>
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<span style="font-size: large;"> </span></div>
<div class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; margin: 0in 0in 0pt 0.5in; text-align: justify; text-indent: 0.5in;">
<span style="font-size: large;">yet the world did not recognize him.</span></div>
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<span style="font-size: large;"> </span></div>
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<span style="font-size: large;"> <sup>11</sup></span><span style="font-size: large;">To his own he came,</span></div>
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<span style="font-size: large;"> </span></div>
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<span style="font-size: large;"> yet his own people did not accept him.</span></div>
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<span style="font-size: large;"> </span></div>
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<span style="font-size: large;"> <sup>12</sup></span><span style="font-size: large;">But all those who did accept him</span></div>
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<span style="font-size: large;"> </span></div>
<div class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; margin: 0in 0in 0pt; text-align: justify;">
<span style="font-size: large;"> he empowered to become God’s children.</span></div>
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<span style="font-size: large;"> </span></div>
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<span style="font-size: large;"><br /></span></div>
<div style="font-family: Georgia,"Times New Roman",serif; text-align: justify;">
<span style="font-size: large;"> </span></div>
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<span style="font-size: large;"> <i>Fourth Strophe: The Community’s Share in the Word</i></span></div>
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<span style="font-size: large;"> </span></div>
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<span style="font-size: large;"><br /></span></div>
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<span style="font-size: large;"> </span></div>
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<span style="font-size: large;"> <sup>14</sup></span><span style="font-size: large;">And the Word became flesh</span></div>
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<span style="font-size: large;"> </span></div>
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<span style="font-size: large;"> and made his dwelling among us.</span></div>
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<span style="font-size: large;"> </span></div>
<div class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; margin: 0in 0in 0pt; text-align: justify;">
<span style="font-size: large;"> And we have seen his glory,</span></div>
<div style="font-family: Georgia,"Times New Roman",serif; text-align: justify;">
<span style="font-size: large;"> </span></div>
<div class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; margin: 0in 0in 0pt; text-align: justify;">
<span style="font-size: large;"> the glory of an only Son [coming] from the Father</span></div>
<div style="font-family: Georgia,"Times New Roman",serif; text-align: justify;">
<span style="font-size: large;"> </span></div>
<div class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; margin: 0in 0in 0pt; text-align: justify;">
<span style="font-size: large;"> filled with enduring love.</span></div>
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<span style="font-size: large;"> </span></div>
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<span style="font-size: large;"> <sup>16</sup></span><span style="font-size: large;">And of his fullness</span></div>
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<span style="font-size: large;"> </span></div>
<div class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; margin: 0in 0in 0pt; text-align: justify;">
<span style="font-size: large;"> we have all had a share—</span></div>
<div style="font-family: Georgia,"Times New Roman",serif; text-align: justify;">
<span style="font-size: large;"> </span></div>
<div class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; margin: 0in 0in 0pt; text-align: justify;">
<span style="font-size: large;"> love in place of love.</span></div>
<div style="font-family: Georgia,"Times New Roman",serif; text-align: justify;">
<span style="font-size: large;"> </span></div>
<div class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; margin: 0in 0in 0pt; text-align: justify;">
<span style="font-size: large;"><br /></span></div>
<div style="font-family: Georgia,"Times New Roman",serif; text-align: justify;">
<span style="font-size: large;"> </span></div>
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<span style="font-size: large;">To this hymn, two sets of texts have been added. The first set consists of explanatory expansions of the lines of the hymn. To explain how men became God’s children, the following were appended at the end of the third strophe: “<b>That
is, those who believe in his name—those who were begotten, not by
blood, nor by carnal desire, nor by man’s desire, but by God</b>” (vv 12c-13). And to explain “Love in place of love,” the following were joined at the end of the fourth strophe: “<b>For while the Law was a gift through Moses, this enduring love came through Jesus Christ. No one has ever seen God; it is God the only Son, ever at the Father’s side, who has revealed him</b>” (vv 17-18). The second set of material pertains to JBap. The first one, which was added at the end of the third strophe, before the treatment of the incarnation, consists of vv 6-9: “<b>There was sent by God a man named John <sup>7</sup>who came as a witness to testify to the light so that through him all men might believe—<sup>8</sup>but only to testify to the light, for he himself was not the light. <sup>9</sup>The real light which gives light to every man was coming into the world</b></span><span style="font-size: large;">.” The second, interjected in the middle of the third stanza, consists of one verse (v15): “<b>John
testified to him by proclaiming: ‘This is he of whom I said, “The one
who comes after me ranks ahead of me, for he existed before him</b>”.’” It
is very likely that these originally formed the opening verses of the
Gospel, but were eventually displaced when the Prologue was prefaced to
the Gospel by the final redactor.</span></div>
<div style="font-family: Georgia,"Times New Roman",serif; text-align: justify;">
<span style="font-size: large;"> </span></div>
<div class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; margin: 0in 0in 0pt; text-align: justify; text-indent: 0.5in;">
<span style="font-size: large;"><br /></span></div>
<div style="font-family: Georgia,"Times New Roman",serif; text-align: justify;">
<span style="font-size: large;"> </span></div>
<div class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; margin: 0in 0in 0pt; text-align: justify; text-indent: 0.5in;">
<span style="font-size: large;"><b>The Function of the Prologue</b>. As Bultmann (<i>John</i>,
13) points out, the Prologue is no introduction or forward in the usual
sense of the word; it neither gives the indication of the content or
the structure of what follows, nor does it tell why the author has set
himself his task. On the contrary, it forms a whole literary unit, and is complete in itself; it is not necessary for anything to follow. If at all it is to be regarded as an introduction to the rest of the Gospel, it can be taken, <i>pace</i> Haenchen who claims it is a depiction of the history of salvation (<i>Commentary on the Gospel of John</i>, 2 vols. Herm: Philadelphia: Fortress, 1984] 1. 139-140), only in the sense of an overture. This
comparison of the Prologue to an overture to an opera is apt, “since an
overture is calculated to whet the appetite of the hearers, preparing
them for the work to be presented and bringing together the themes
developed in it” (G. Beasley-Murray, <i>John</i>
[WBC 36; Waco, TX: Word, 1987] 5). Examples of themes that are
developed in the Gospel include the pre-existence of the Son of God
(John 17:5), the giving of the only Son in incarnation and death (3:16),
his function as the light of the world (8:12) and its life (11:25), the
manifestation of his glory (2:11), the unbelief of the world in face of
it (12:41; 16:8-11), and the trust of those drawn by it (6:67-69;
12:31-32; 17:6-9). Even the
punch line in 1:14, which speaks of the reality of the incarnation of
the Logos in humanity, has a fundamental connection with 20:20, “which
records the intention of establishing that Jesus is the Christ and the
Son of God, as confessed by Thomas” (Beasley-Murray, ibid.).</span></div>
<div style="font-family: Georgia,"Times New Roman",serif; text-align: justify;">
<span style="font-size: large;"> </span></div>
<div class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; margin: 0in 0in 0pt; text-align: justify;">
<span style="font-size: large;"><br /></span></div>
<div style="font-family: Georgia,"Times New Roman",serif; text-align: justify;">
<span style="font-size: large;"> </span></div>
<div class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; margin: 0in 0in 0pt; text-align: justify;">
<span style="font-size: large;"><b>Detailed Exegesis of the Prologue</b></span></div>
<div style="font-family: Georgia,"Times New Roman",serif; text-align: justify;">
<span style="font-size: large;"> </span></div>
<div class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; margin: 0in 0in 0pt; text-align: justify;">
<span style="font-size: large;"><br /></span></div>
<div style="font-family: Georgia,"Times New Roman",serif; text-align: justify;">
<span style="font-size: large;"> </span></div>
<div class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; margin: 0in 0in 0pt; text-align: justify;">
<span style="font-size: large;"> <b><i>First Strophe (The Word with God):</i></b> <b><sup>1</sup>In the beginning was the Word, the Word was in God’s presence, and the Word was God. <sup>2</sup>He was present with God in the beginning.</b></span><span style="font-size: large;"> John sets the Prologue in a cosmological framework. By using the words <b>in the beginning</b>, he deliberately intends to recall Gen 1:1 and, in view of the parallel between Logos and Wisdom, alludes to Prov 8:22. But
in recalling these texts, reference is made not to the act of creation
(for creation comes in v 3), but to “that which is ‘before’ all time,
or, more correctly, that concerning which no temporal statement can be
made” (G. Delling, “<i>archo, ktl</i>., in G. Kittel and G. Friedrich, eds. <i>Theological Dictionary of the New Testament </i>[henceforth, abbreviated <i>TDNT</i>], 10 vols. [Grand Rapids: Eerdmans, 1964-1976] 1.482), namely, the Word, who was with God and was God. The pre-existence of the Word is reinforced by the use of <b>was</b>
in the continuous sense, which is to be contrasted with the punctiliar
tense (aorist) in v 3 (creation), v 6 (the appearance of JBap) and v 14
(incarnation); here, the verb is used in the sense that the events took
place at determined points in time. In the use of continuous tense, the evangelist underlines the eternity of the Word (<i>Logos</i>); the Word simply was, and there can never be speculation on how the Word came to be. The word referred to, in the sense that John employs the term, is no other than the person of Jesus of Nazareth. John,
of course, does not make this explicit identification, but it is
probably because this was familiar to his readers (cf 1 John 1; Rev
19:13). According to Bultmann (<i>John</i>, 32), in saying <b>in the beginning was the Word</b>,
it was John’s aim to show that “in the person and word of Jesus one
does not encounter anything that has its origin in the world or time;
the encounter is with the reality that lies beyond the world and time.” </span></div>
<div style="font-family: Georgia,"Times New Roman",serif; text-align: justify;">
<span style="font-size: large;"> </span></div>
<div class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; margin: 0in 0in 0pt; text-align: justify;">
<span style="font-size: large;"><br /></span></div>
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<span style="font-size: large;"> Pre-existent though he was, the Logos “existed as a hypostasis distinguishable from God” (C.H. Dodd, <i>The Interpretation of the Fourth Gospel</i> [Cambridge: University Press, 1953] 269). The distinction between Logos and God is conveyed by the statement <b>The Word was with God</b>. The Greek for <b>with God</b> is <b><i>pros ton theon</i></b>; and although <b><i>pros</i></b>
can mean “in relation to”, it is most likely that the usage is not
classical, but Koine, found, for instance, in Mark 6:3, and it means “in
the presence of,” “in company with,” or simply “with” (Barrett, <i>John</i>, 155; see also B. Reicke, “<i>pros</i>” <i>TDNT</i> 6 [1968] 722). It is probable that John makes an allusion to Prov 8:30 (“beside him”) which speaks of Wisdom. Since
Judaism would have no difficulty in asserting that Wisdom existed along
with God, it is possible that this notion is the root of John’s
statement (Barrett, <i>John</i>, 155). Of course, it is impossible to be more concrete about this relationship between the Father and the Word.</span></div>
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<span style="font-size: large;"> It is not enough to say, however, that the Logos existed as a hypostasis distinguishable from God; what God was, the Logos was. Hence, the statement <b>and the Word was God</b>. There is thus no reference to subordination: the status of the Logos is one of equality with God—he was God (Bultmann, <i>John</i>,
33). Such a statement could not have been made in Judaism, which could
go on so far as to say that Wisdom is God’s effulgence (Wisd 7:25) and
Law his daughter. In Greek, the
word God has no article, and is treated as predicative: the Word is
divine, but he is not all of divinity, for he has already been
distinguished from another divine Person; cf. 7:28-29; 8:42; 16:28 (B.
Vawter, “The Gospel According to John,” <i>Jerome Biblical Commentary</i> [Englewood Cliffs: Prentice Hall, 1968] 2.422). The absence of the article avoids a personal identification with the Father or the Hellenistic sense of a second God. That
it does not imply simply a divine being can be shown by the inclusions
with 1:18 and 20:29, and by 10:20 and ch 17 (R. Russell, “St John,” <i>A New Catholic Commentary on the Holy Scripture</i> [London: Nelson, 1975] 1038). Though
v 2, which forms the last line of the strophe, is an inclusion and
resumes v 1a.b in combined form, this is no mere repetition. According to Barrett (<i>John</i>, 156), “the Word does not come to be with God; the Word is with God in the beginning. Cf 17:5; at the ascension Jesus returns to the position of glory he occupied before creation.” B. Lindars (<i>The Gospel of John</i>
[NCB; London: Marshall, Morgan & Scott, 1972] 84) further suggests
that v 1a.b is resumed to reinforce the timeless character of the Logos,
and to prepare for the act of creation in the next verse. “As
the act of creation is performed by the utterance of God (Gen 1:3 “And
God said”), the Word is not only essentially inseparable from God, but
also proceeds from him in the creative act.”</span></div>
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<span style="font-size: large;"> <b><i>Second Strophe (The Word and Creation):</i></b> <b><sup>3</sup>Through him all things came into being, and apart from him not a thing came to be. <sup>4</sup>That which had come to be in him was life, and this life was the light of men. <sup>5</sup>The light shines on in the darkness, for the darkness did not overcome it. </b></span><span style="font-size: large;">The punctuation of vv 3-4a is a notorious crux: <b>that which had come to be </b>is sometimes attached to the end of v 3, or, alternatively, forms the beginning of v 4. Although
the use of the latter by the Arians and Macedonians to prove that the
Holy Spirit was a created being led the orthodox to favor the first way
of reading the sentence, the majority of early writers and most modern
scholars consider the latter as the correct reading. Firstly,
the climactic or staircase parallelism of the lines requires that the
end of one line should match the beginning of the next. Moreover,
this reading has a parallel in the Qumran documents (1QS 11:11: “And by
His knowledge all has come to be, and by His thought, He directs all
that is, and without Him not a thing is done [or made]” (Brown, <i>John</i>, 1.6). But so much for the textual problems. </span></div>
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<span style="font-size: large;">With the second strophe, the evangelist now brings the reader to the sphere of creation. This sphere is signified by the word <i>panta</i>, which is synonymous with <i>kosmos</i>, meaning, “the totality of all created things, of universal space and everything contained in it” (H. Sasse, “<i>kosmeo, ktl.,” TDNT</i> 3 [1965] 884. John seems to continue his allusion to Gen by using <i>egeneto</i> (“came into being”), consistently employed to describe creation in the Septuagint [LXX] of Gen 1. In
John, the Logos is presented as the Mediator of creation (not an
intermediary between God and creation, as though the Logos were a
demiurge which, in Gnosticism, was responsible for the material [and
hence, according to the Gnostics, evil] creation; Beasley-Murray, <i>John</i>, 11. This
is paralleled in Prov 3:30, 1QS 11:11; 1 Cor 8:6: “for there is one
God, the Father, from whom all things come and for whom we live, and one
Lord Jesus Christ, through whom everything was made and through whom we
live”; see also Col 1:16; Heb 1:2 (Barrett, <i>John</i>, 156). This belief has important implications (see Brown, <i>John</i>,
1.34). First, if creation is through the Word, then creation is an act
of revelation (cf W. Howard, “The Gospel According to St John,” <i>The Interpreter’s Bible</i> [Nashville: Abingdon, 1952] 8.465-466). Since
creation bears the stamp of God’s Word, Wisd 13:1 and Rom 1:19-20 can
claim that God is recognizable by men through creation. Second, inasmuch as it was through the Word that all things came into being, Jesus, the Word, has a claim on all. ThIs can be gleaned from the use of <b>all</b> in Rom 12:38: “For from him and through him and for him all things are. To him be glory forever. Amen.”</span></div>
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<span style="font-size: large;"><b>That which had come to be in him was</b> life admits of two readings: either <b>that which had come to be was life in him</b> or <b>that which had come to be in him was life</b>. In
the former reading, accepted by many modern scholars, along with
Eusebius, Cyril of Alexandria and most Latin Fathers, the subject (<b>that which had come to be</b>) is taken in the same sense as the “<b>all things</b>” which <b>came into being</b> in v 3, namely, the whole of creation. In
the latter reading, the subject is narrowed down to a special creation
of the Word, namely, men, and this seems to be the correct reading,
since this is indicated by v 4b (“<b>this life was the light of men</b>”). In
effect, there is a progress from v 3 to v 4: the fact of creation is no
longer in view; emphasis has shifted to what had came to be. And
the focus is on a special aspect of what had come to be, namely, what
had come to be in the Word—the special creation of the Word. Brown (<i>John</i> 1.26-27) suggests that at this point the evangelist makes a deliberate parallel to the opening chapters of Genesis. As already noted, allusion was made to Gen in v 3, with the use of <i>egeneto</i>; this allusion is carried into vv 4-5 with the mention of light and darkness. In Gen 1:2, darkness covered the abyss, and in Gen 1:3, light was God’s first creation. Eternal
life is also a theme in the creation account; for in Gen 2:9 and 3:22,
mention is made of the tree of life whose fruit, if eaten, would make
man live forever. In Rev 22:2, the eternal life of the Garden of Eden prefigured the life that Jesus would give to men. In
John 6, Jesus speaks of the bread of life which, when eaten, will make
man live forever—a bread, therefore, which has the same quality as the
fruit of the tree of life in the Garden of Eden. All this makes it clear that v 4 is still in the context of the creation narrative in Genesis. Against this background, one may now understand the meaning of v 3—<b>That which had come to be in</b> God’s creative Word <b>was</b> the gift of eternal <b>life</b>. Since the tree of life was closely associated with the tree of knowledge of good and evil, <b>this life was the light</b> (in a symbolism related to Gen 1:3) <b>of men</b>: man would have possessed eternal life and enlightenment had he survived the test. And this implies that man can have life, as Bultmann (“<i>zao, ktl.,” TDNT </i>2 [1964] 870) puts it, “by an apperceptive return to his origin in [Jesus] as the revelation of God.”</span></div>
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<span style="font-size: large;">It is also against this Genesis creation account that v 5 may be understood. Here, John uses the word <i>katalambanein</i> which has been translated by scholars in various ways: (a) to acknowledge or receive (so Beasley-Murray, <i>John</i>, 11); (b) to grasp in the sense of comprehension of faith (so Bultmann, <i>John</i>, 48; Conzelmann, “<i>skotos, ktl</i>.,” <i>TDNT</i> 7 [1971] 443; (c) to overcome (so G.Delling, “<i>lambano, ktl.,” TDNT</i> 4 [1967] 10; Lindars, <i>John,</i> 87; Russell, “St John,” 1039). The use of <i>katalambanein</i> to mean “overcome” is found in John 12:35 (“darkness will come over you”). It
is most likely that John used the word in this sense, for aside from
the fact that this is consistent with the theme of the opposition
between light and darkness in the Johannine dualistic thought, this is
paralleled in other literature. In
Wisd 7:29-30, Wisdom (whose concept in the OT is similar to the idea of
the Word in the Prologue) is compared to a light that darkness cannot
supplant; in Odes to Solomon 18:6, “That the light may not be overcome
by the darkness”; and the Acts of Thomas speaks of a “light that has not
been overcome.” In v 5, then,
what is spoken of is an attempt by darkness to overcome the light, and
it is possible that this refers to the fall of man. The fact that the verb <i>katelaben</i> is in the aorist tense, and therefore refers to a single past action lends support to this interpretation. <b>But the darkness did not overcome the light; the light shines on in darkness</b>. Even though man sinned, God gave him hope. Though
this verse is a clear allusion to the creation of light which shines
out over the darkness of the primeval chaos (Gen 1:2-3), yet the writer
has probably in mind God’s promise after the fall. According
to Gen 3:15, God put enmity between the serpent and the woman, and the
serpent was not destined to overcome her offspring. In particular, the seed of the woman—which refers to Jesus in the New Testament—would be victorious over Satan. That
this was the idea in the Johannine circles can be inferred from Rev 12
in which the victory of Jesus over the devil is pictured in terms of the
victory of the woman’s child over the serpent (Brown, <i>John</i> 1.27).</span></div>
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<span style="font-size: large;"><b><i>Editor’s Addition (John the Baptist’s Witness to the Light):</i></b></span><span style="font-size: large;"> <b><sup>6</sup>There was sent by God a man named John <sup>7</sup>who came as a witness to testify to the light, so that through him all men might believe—<sup>8</sup>but only to testify to the light, for he himself was not the light. <sup>9</sup>The real light which gives light to every man was coming into the world! </b></span><span style="font-size: large;">It
should be recalled that the second strophe (just explained supra) dealt
with the creation by the Word and the Word’s initial gift of life and
light, and the attempt of darkness to overcome the light. In the third strophe, the Word is described as coming into the world to defeat darkness. But the redactor interrupts this flow of thought of the Logos hymn in order to present the testimony of JBap to the Light. It
is interesting to note that this prose comment interjected by the
redactor begins with words typical of Hebrew narrative style for the
opening of a prose. 1 Sam 1:1 begins: “There was a certain man from Ramthaim, Elkanah by name…” Cf Jdg 13:2; 19:1; Job 1:1. This
led some scholars (e.g., Boismard) to make the quite plausible claim
that vv 6-7 were the original opening of the Gospel which was displaced
when the Prologue was added (similarly, R. Fortuna, <i>The Gospel of Signs: A Reconstruction of the Narrative Source Underlying the Fourth Gospel</i> [Cambridge: Cambridge University Press, 1970] 163, 195. Since
light is ordinarily seen and consequently since there is no need to
testify to it, it is probable that originally vv 6-7 spoke only of the
testimony of JBap, and this was followed b y v 19 in which JBap
testifies to those who are hostile and who have not yet seen Jesus.</span></div>
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<span style="font-size: large;">In presenting JBap, the redactor makes the qualification that JBap was sent (from the verb <i>apostellein</i>) by God, just like Moses (Exod 3:10-15), the prophets (e.g., Isa 6:8; Jer 7:25) and Jesus himself (John 3:17 et passim). “The work of John the Baptist derives significance only from the fact that he is sent” (Barrett, <i>John</i>, 159). What was the purpose of his commission? While the immediate purpose of his mission was <b>to testify </b>(<i>martyrese</i>)<b> to the light</b>, its ulterior object was that <b>all men might believe </b>(<i>pisteusosin</i>)<b> through him</b>. Holding an important place in the Johannine thought, the word witness (<i>martyrein, martyria</i>) is used 46x in the Gospel and 18x in the Letters. It
is to be noted that in the Gospel, JBap (1:7-8.15.32.34; 3:26; 5:33),
the Samaritan woman (4:39), the works of Jesus (5:36; 10:25), the Old
Testament (5:39), the multitude (12:17), the Holy Spirit and the
apostles (15:26-27), God the Father himself (5:[32] 37); 8:18) all bear
witness to Jesus (Barrett, <i>John</i>, 159). It
appears, therefore, that in John’s handling of the gospel tradition, it
is the chief function of the characters who figure in the story to give
witness to the truth revealed in Jesus. In fact, even the words and deeds of Jesus serve this purpose (5:36-47) (Lindars, <i>John</i>, 88). It is not surprising, therefore, that the redactor cast JBap in a similar role: he is a special witness to Christ. As already noted, the purpose of his witnessing was that all should believe. The verb <i>pisteuein</i>—which
occurs 98x in the Gospel and 9x in 1 John, as against 136x in the rest
of the New Testament—expresses the essential relation to Jesus whereby
men may have life which he brings (cf John 20:31). Far
from referring merely to an assent to propositions about Jesus, it is
an active concept, denoting the orientation of the mind and heart toward
him; hence, the frequent construction with <i>eis</i>, e.g., 1:12. Like that of others who bear witness, the testimony of JBap is given to promote this active believing in Jesus (Lindars, <i>John</i>, 88).</span></div>
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<span style="font-size: large;">V 8, which presents the mission of JBap in a negative form, serves to explain his relationship to the light. Lindars (<i>John</i>,
88-89) calls attention to the fact that at 5:35, JBap is described
thus: “He was the lamp, set aflame and burning bright, and for a while
you exulted willingly in his light.” Lindars
suggests that this does not contradict the statement that JBap was a
witness to the Light, for John has made it plain that the Light which
shines through the prophets is a Light which is only received and passed
on by them; it is in fact the Word of God. However,
since in the first edition of the Gospel, 5:35 already existed, the
redactor repeated 1:7b in v 8 to guard against misinterpretation,
possibly because of the apparent contradiction of 5:35. That might well be. But many scholars think that v 8 contains an anti-JBap polemic (e.g., Fortna, <i>The Gospel of Signs</i>, 165). It
should be noted that there were sectarians of JBap who must have
survived well into the Christian era and become opponents of
Christianity. And though one
cannot be certain that in the first century his followers revered JBap
as the Messiah, yet, if one can depend on the evidence of the
Pseudo-Clementine <i>Recognitions</i>
I.54.8-9; 60.1-3, they seemed to have done so later on. Here, the
sectarians stress that their master, not Jesus, was the Messiah. It
is not impossible that the early adherents of this sect claimed the
title “Light” for JBap, and so, v 8, which subordinates JBap to Jesus,
can be viewed as a refutation of the exaggerated claims made by the
sectarians (Brown, <i>John</i>, 1.lxvii-lxx, 28, 464-47; see also H. Conzelmann, “<i>phos, ktl</i>.,” <i>TDNT</i> 9 [1974] 352; W. Grundmann, “<i>chrio, ktl</i>.,” <i>TDNT</i> 9 [1974] 566, n. 471). But as Vawter (“John,” <i>JBC</i>,
2.422) puts it, “the polemical attitude is motivated not by the Baptist
himself, but by the fact that his position had been misinterpreted by
some who had not understood that he was the forerunner and not the
inaugurator of God’s kingdom (cf Acts 19:1-7).”</span></div>
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<span style="font-size: large;">Against the claim that JBap was the Light, the Johannine redactor affirms that the Logos is the <b>real Light</b> in v 9. This statement, which picks up 1:4b and anticipates the next verse, is ambiguous in Greek. The words <b>coming into the world</b> modify every man or true Light. The KJV follows the first alternative: “That was the true Light, which lighteth every man that cometh into the world.” In favor of this reading is the fact that “everyone coming into the world” is a rabbinic expression for man. That is why Bultmann (<i>John</i>, 52) brackets the word man as a gloss on the phrase. It seems, however, that the second alternative reading fits the context better. Since
in the next verse, the Light is in the world, it is therefore natural
to suppose that it should previously be described as coming. In
other passages, Jesus “comes into the world” (6:14; 9:39; 11:27;
16:28); and at 12:46, Jesus says, “I have come to the world as its
light” (Barrett, <i>John</i>, 160). Moreover, John never uses “coming into the world” to describe men. Finally,
this reading is demanded by the interpretation of the contrast between v
8 and v 9—Jbap was not the Light; the real light was coming into the
world (Brown, <i>John</i>, 1.10).</span></div>
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<span style="font-size: large;">It is noteworthy that John describes the Logos as <b>the real Light</b>. In John’s usage, <i>alethinos</i> is to be distinguished from<i> alethes</i>, which is used only of opinions, statements and those who hold or make them, and means simply veracious. On the other hand, <i>alethinos</i>,
though capable of bearing this meaning (4:37; [7:28;] [8:16;] 19:35),
is more characteristically applied to light (1:9), worshippers of God
(4:23), bread from heaven (6:32), the vine (15:1) and God himself (17:3;
cf 7:29). And the meaning is
brought out clearly in the present passage—though JBap might be supposed
a light (indeed, in a sense, he was the light, 5:35), but he was not
the <i>to alethenon phos</i>, the Word, that is to say, real, authentic, genuine (Barrett, <i>John</i>, 160; see also Brown, <i>John</i>, 1.500-501). Jesus
is thus the light in the supreme and ultimate sense of the word; hence,
the title is to be denied to any other being or object (E.Stauffer, “<i>ego</i>,” <i>TDNT</i> 1 [1964] 350; cf Conzelmann, “<i>phos, ktl</i>.,” <i>TDNT</i> 9 [1974] 352). R. Bultmann (“<i>aletheia, ktl</i>.,” <i>TDNT</i> 1 [1964] 250) further suggests that genuine here means divine in contrast to human and earthly reality, and implies containing <i>aletheia</i> and therefore “dispensing revelation”. </span></div>
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<span style="font-size: large;">It is most likely that in describing the Logos as <b>the real light which gives light to every man was coming into the world </b>(here, <i>kosmos</i> means the world as the setting of the drama of salvation; see H. Sasse, “<i>kosmeo, ktl.,”</i> <i>TDNT </i>3 [1965] 894), the redactor has in mind the messianic text from the prophet Isaiah. In
his description of the Prince of Peace, the prophet announces: “The
people who walked in darkness have seen a great light; Upon those who
dwelt in the land of gloom, a light has shone” (Isa 9:1). In
Deutero-Isaiah, Yahweh says of his servant: “I formed you and set you
as a covenant of the people, a light for the nations... to bring out…
from the dungeon those who live in darkness” (Isa 42:6). And
in Trito-Isaiah, the prophet speaks to Jerusalem: “Rise in splendor!
Your light has come, the glory of the Lord shines upon you. See,
darkness covers the earth, and thick clouds cover the peoples; But upon
you the Lord shines, and over you appears his glory. Nations shall walk by your light” (Isa 80:1-3a). Thus,
the witness of JBap, who is the Isaian voice in the wilderness, is
associated in the Prologue with the prophetic proclamation of the coming
of the light. Of course, in this association, John is not alone; Matt 5:16, for instance, applies Isa 9:1 to the ministry of Jesus (Brown, <i>John</i>, 1.28).</span></div>
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<span style="font-size: large;"><b><i>Third Strophe (The Word in the World):</i></b></span><span style="font-size: large;"> <b><sup>10</sup>He was in the world and the world was made by him; yet the world did not recognize him. <sup>11</sup>To his own he came, yet his own people did not accept him. <sup>12</sup>But all those who did accept him he empowered to become God’s children.</b></span><span style="font-size: large;"> (Editor’s addition: <b>That is, those who believe in his name—<sup>13</sup>those who were begotten, not by blood, nor by carnal desire, nor by man’s desire, but by God.</b></span><span style="font-size: large;">) Many
Johannine scholars think that this strophe picks up the theme in vv 4-5
on the light of revelation, this time traced in history. Lindars (<i>John</i>,
78), for instance, explains: “First, it (or, rather, he, for the light
is the Word conceived personally) came to the world in general, but went
unrecognized. Then, he made
entry into his own people, i.e., the chosen people of Israel (again
following a Wisdom model; cf Sir 24:7f), but was largely rejected. But, as the light was never quenched, so some of the people did receive him. The principle on which they were able to receive him is carefully explained. It
was not through human generation, as the selection of a special people
might imply, but through the divine initiative meeting with the response
of faith.” (See also C.H.Dodd, <i>Fourth Gospel</i>, 281-282). Though this interpretation has the advantage of seeing the climax in v 14, it is not without difficulties. First, it implies that the redactor of the Prologue misunderstood the hymn in inserting the work of JBap before v 10. Secondly,
it runs against the fact that most of the phrases found in vv 10-12
occur in the Gospel as a description of Jesus’ ministry (3:10; 12:46;
8:5; 14:7; 16:3; 4:44; 12:37; 3:11; 5:43). But
even more decisive, it seems incredible that, in a hymn composed in
Johannine circles, the ability to become a child of God would have been
explained in a manner different from being born from above (3:5); the
whole conversation of Jesus with Nicodemus would be unintelligible if
the revelation of the Old Testament empowered men to become children of
God. It is more plausible, therefore, to regard the third strophe as dealing with the Word incarnate in the ministry of Jesus (Brown,<i> John</i>, 1.28-30).</span></div>
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<span style="font-size: large;">How does the Prologue describe the ministry of Jesus? John says that the Word <b>was in the world</b>. By
world John does not mean the cosmos or the totality of creation, but
only that part of creation which is capable of response, namely, the
world of men and human affairs, a world subject to sin and darkness. That this is so is seen from the fact that in v 10, the world made through the Word is capable of knowing its Maker (Barrett, <i>John</i>, 161; Vawter, “John,” 423). This identification of the world with the world of men (see Bultmann, <i>John</i>, 54; Conzelmann, “<i>phos, ktl</i>., <i>TDNT</i> 9 [1974] 351 and n.343) is clearly seen in 3:19: “the light came into the world, but man loved darkness rather than light.” Yet, this world of men <b>did not recognize him</b>. The word<i> recognize</i> is used to translate the Greek <i>ginoskein</i>
which, in John, “denotes emphatically the relationship to God and to
Jesus as a personal fellowship in which each is decisively determined by
the other in his own existence”; and also means “acceptance of the
divine act of love in Jesus, and obedience to its demand” (R.Bultmann, “<i>ginosko, ktl.,” TDNT</i> 1 [1964] 711-712). In
this kind of knowledge, personal involvement is always presupposed and
so it cannot simply mean to perceive, or to be aware of (Vawter, “John,”
423). In other words, it implies a response to the source of revelation. But
the meaning of the statement that the world did not recognize him need
not be restricted to the rejection of Jesus by men; it can also refer to
the failure of the world to acknowledge the truth that God—through his
creative Word—had made known in creation (Rom 1:18-23) (Vawter, “John,”
423). The rejection of the Word
by men in v 10 finds a parallel in the rejection of Wisdom in some
Jewish literature: in Prov 8:31, Wisdom is delighted to be with men;
but, according to Sir 15:7, worthless and haughty men reject Wisdom; and
Enoch says plaintively: “Wisdom came to make her dwelling place among
the children of men and found no dwelling place” (see Brown, <i>John</i>, 1.30, 522-523; Beasley-Murray, <i>John</i>, 12).</span></div>
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<span style="font-size: large;">In v 11, the statement in v 10 becomes more specific: the activity of the Word is narrowed down to <b>his own</b> (<i>ta idia</i>) in the world, namely, the heritage of Israel, the Promised Land, Jerusalem (<i>pace</i> Bultmann [<i>John</i>, 56] who suggests that <i>ta idia</i> means “the world of men, which belongs to the Logos as its Creator”). That <i>ta idia</i>
refers to the people of Israel may be seen from Exod 19:5 in which
Israel is viewed as the people peculiarly “his own”—“you shall be my
special possession, dearer to me than all other people.” Moreover, this reference is expressed concretely in the second limb of the verse, <i>hoi idioi</i>, which is the same word, though in the masculine instead of neuter. <br />
That Jesus came to his own people obviously represents the sentiments
of Matt 15:24 that Jesus was sent only to the lost sheep of the house of
Israel. (For John, once the people outside the house of Israel, namely,
the Gentiles, come to Jesus, that is a sign that “the Hour” has come
[12:20-23]; see Brown, <i>John</i> 1.10.30). But
in coming to his own people, Jesus suffered rejection (see, e.g., the
account of the rejection of Jesus at Nazareth in Mark 6:1-6). In
v 12, John makes a contrast with the statement in v 11, for he speaks
of all who did accept him, that is to say, of those who received Christ
in obedience and faith. The relative clause <b>all who did accept him</b> (<i>hosoi de elabon auton</i>, lit. as many as received him), thrown to the beginning of the sentence as a <i>nominativus pendens</i> and resumed by the dative <i>autois,</i> is a grammatical structure common in John (27x). The
contrast between rejection in v 11 and acceptance in v 12 is also found
in 3:31b-33: “The One who comes from heaven testifies to what he has
seen and heard, but no one accepts his testimony. Whoever does accept
this testimony certifies that God is truthful.” Brown (<i>John</i> 1.19) suggests that vv 11-12 seem to be a summary of the two main divisions of the Gospel. Whereas
v 11 covers the Book of Signs (chh i-xii) which tells how Jesus came to
his own land through a ministry in Galilee and Jerusalem, yet his own
people did not accept him, v 12 covers the Book of Glory (chh xiii-xx)
which contains Jesus’ words to those who did receive him and tells how
he returned to the Father in order to give them the gift of life and
make them God’s children.</span></div>
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<span style="font-size: large;">The phrase <b>he empowered to become God’s children</b> (<i>edoken autois exousian teknan theou genesthai</i>) can be misleading, because of the use of the word <i>exousia</i>. As M.E.Boismard (<i>St John’s Prologue </i>[Westminster: Newman, 1987] 42-43) observers, <i>exouisa</i>
in John’s terminology refers to the exercise of real authority over
anything, especially what touches on life and death (cf 10;18; see also
W.Foerster, “<i>exestin,” TDNT</i> 2 [1964] 568). Obviously,
v 12 cannot be interpreted in this sense; otherwise, this would mean
that those who accept Christ receive power to become children of God,
i.e., receive full control of his divine life which comes to them from
on high. John could never have imagined that man could receive any power in respect to his life. Bultmann (<i>John</i>, 57, n.3) is most likely right in suggesting that <i>edoken exousian</i>—this has no Semitic equivalent in the sense of authority—is an attempt to express the Semitic <i>nathan</i> (to give permission to do something). In this sense, to become children of God remains a divine action, not human; it is wholly God’s work. Being a child is a gift of God that man can only receive. In Paul, the phrase <i>children of God</i>
is used of Christians to express their relation to God through
incorporation into Christ (Rom 8:16,21; 8:8), and it seems that this is
basically the idea in the Gospel of John, in which it is used only twice
(1:12; 11:52) (Lindars, <i>John</i>, 91). It
is interesting to note that unlike other New Testament writings (e.g.,
Matt 5:9; Gal 3:16), John preserves a vocabulary difference between
children (<i>tekna</i>) of God and son (<i>huios</i>)
of God; the latter is always used of Jesus, the former is used of
Christians (John 1:12; 11:52; 1 John 3:1.2.10; 5.2), to emphasize the
uniqueness of Jesus in his divine Sonship (F. Buchsel, “<i>monogenes,” TNDT</i> 4 [1967] 739-740; A. Oepke, “<i>pais, ktl.,” TDNT</i> 5 [1967] 653-654). But
it is in Johannine literature that our present state as God’s children
on this earth is most clearly expressed: “Dearly beloved, we are God’s
children now” (1 John 3:2) (Brown, <i>John</i>, 1.11). P. Perkins (“The Gospel According to John,” <i>The New Jerome Biblical Commentary</i>
[Englewood Cliffs: Prentice Hall, 1990] 951) opines that the passage
could have originally referred to Wisdom finding a dwelling in the souls
of the righteous (e.g., Sir 1:9-10), but has been recast to reflect the
soteriology of the Gospel (John 2:23; 3:18).</span></div>
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<span style="font-size: large;">As already noted, <b>those who believe in his name</b>
(v 12c) is an editorial addition to explain the meaning of receiving
the Logos in v 12a, and so, practically speaking, both phrases have the
same significance. That v 12c is an addition can be argued from the fact that it breaks the rhythm of the line (Bultmann, <i>John</i>, 59, n.2). That
they express the same meaning is probably the reason why some of the
Latin, Greek and Syriac Fathers and the Diatessaron seem to omit 12c,
while a few Latin Fathers, Philoxenus of Mabbug and an Ethiopic witness
omit 12a (Brown, <i>John</i>, 1.11). While both phrases carry the same import, the phrase <i>believing in his name</i>
“brings out more clearly that ‘believing in him’ is the recognition of
that which is signified by his person, i.e., that he is the ‘son’, etc.”
(Bultmann, <i>John</i>, 59, n.2). To
understand this significance, it should be recalled that in the Old
Testament usage, the name is the revealed character of the person who
bears it; cf. Amos 5:8.27, etc. (On the significance of names, see H.
Bietenhard, “<i>onoma, ktl.,” TDNT</i> 5 [1967] 242-283].) Thus, for instance, Yahweh acts “for the sake of his name,” i.e., according to his character. To praise the name of the Lord (Ps 113:1) is to praise him for what he is in himself. So,
in later usage, the name easily passed into a periphrasis or
circumlocution for God, in order to avoid pronouncing the ineffable name
of Yahweh. For this reason, it
is not surprising that the Gospel of John simply says “believe in him,”
although, admittedly, John uses “in his name” at 2:23; 3:18 (Lindars, <i>John</i>, 91). Of course, the gloss is not without purpose. It
may have been placed “to stress that not only the original acceptance
of Jesus (aorist in 12a) but also continued belief in him (present in
12c) entitled men to become children of God” (Brown, <i>John</i>, 1.11).</span></div>
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<span style="font-size: large;">Like
v 12c, v 13 is a gloss, as can be argued from the fact that the style
is different from the clearly poetic stanzas of the hymn, and from the
fact that it contains a strong apologetic motif, which is not true of
the poetic verses (Brown, <i>John</i>, 1.11). As a editorial comment, it was intended to eliminate the misunderstanding latent in the ambiguous word <i>exousia</i> and in the use of the birth metaphor (Lindars, <i>John</i>,
91-92), and, positively, to explain what it means to become children of
God. For John, to become children of God is, as noted above, entirely
the work of God. In the words of Bultmann (<i>John</i> 60), “whatever Creation produces by its own efforts remains in its own sphere; eschatological existence is the gift of God.” To
accentuate the point that becoming a Christian does not involve a
natural process of procreation but by virtue of an act of God (see
Haenchen, <i>John</i>, 1.118), John makes a contrast by using three successive phrases about begetting: <b>not by blood, nor by carnal desire, nor by man’s desire</b>. John employs the plural form of blood (<i>aimata</i>)
probably to refer to the Hebrew theory of conception—found in rabbinic
sources—that the sperm of man is derived from his blood and mixes with
the blood of the woman (cf J. Behm, “<i>aima, aimatekxysia,” TDNT</i> 1 [1964] 172-173). Carnal desire translates the Greek <i>thelema sarkos</i>,
lit., “the desire of the flesh;” and since this refers to man’s natural
endowment, or to the principle of man’s natural birth (so E. Schweizer,
“<i>sarx, ktl.,”</i> <i>TDNT</i> 7 [1971] 139), this can refer to man’s sexual desire. This does not suggest, however, that flesh is inherently evil. According to Schrenk (“<i>thelo, ktl.,” TDNT</i> 3 [195] 61), sexual desire or impulse is used here in the psychological and non-derogatory sense. In
biblical usage, though, it is applied to the createdness and therefore
weakness of human or animal nature in contrast with God (cf Isa 31:3)
(Lindars, <i>John</i>, 92; see also Conzelmann in K. Rengstorf, “<i>semeion,” TDNT</i> 7 [1971] 252,n. 301). Nonetheless,
for the same reason, it is sometimes thought of as allied to sin
against God (1 John 2:16; frequent in Paul (Lindars, <i>John</i>, 92). In the phrase desire of man (<i>thelema andros</i>), John obviously refers to the husband; otherwise, he would have used <i>anthropos</i>, which is the usual word for man. In
Hebrew understanding, the husband was looked on as the principal agent
in generation; some considered the role of the woman as no more than a
vessel for the embryo (Brown, <i>John</i>, 1.12); thus, the phrase has in view the initiative generally ascribed to the husband in sexual intercourse (Beasley-Murray, <i>John</i>, 13). Lindars (<i>John</i>,
92) is of the opinion that the three phrases are virtually synonymous:
“they cover the stages of reproduction in reverse order, in an attempt
to trace it to its source: the forming of a child in the womb through
the mixing of blood is preceded by sexual union, and this (in the
masculine outlook on family life in NT times) goes back to the will of
man to beget children.” It is
interesting to note that the threesome imagery is illustrated in Wisd
7:1b-2: “And in my mother’s womb I was molded into flesh in a
ten-month’s period—body and blood, from the seed of man, and the
pleasure that accompanies marriage.”</span></div>
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<span style="font-size: large;"><b><i>Fourth Strophe (The Community’s Share in the Word):</i></b></span><span style="font-size: large;"> <b><sup>14</sup>And the Word became flesh and made his dwelling among us. And we have seen his glory, the glory of an only Son coming from the Father, filled with enduring love. <sup>16</sup>And of his fullness we have all had a share—love in place of love</b></span><span style="font-size: large;">. In
this last strophe, which climaxes the Prologue’s portrayal of the Logos
and contains the essential message of the Gospel, the community is
introduced, and the meaning of the career of the Word in the life of the
community is given poetic expression. In
particular, what was said in vv 10-11 is summarized and given more
vital expression in v 14a.b, while the idea of becoming God’s children
in v 12 is expressed in vv 14c-e and 16 by showing how the community
shares in the fullness of God’s only Son (Brown, <i>John</i>, 1.30). In
saying that the Word became flesh, John goes beyond the Old Testament
images of divine glory and Wisdom dwelling with Israel (Exod 25:8-9;
Joel 3:17; Zech 2:10; Ezek 43:7; the name of God is to dwell with Israel
forever; Sir 24:4. 8.10 (Perkins, “John,” <i>NJBC</i>, 951; cf Dodd, <i>Fourth Gospel</i>, 271). In this revelation, God did not merely bear the form of man as a vesture, but became identical with it (E. Schweizer, “<i>sarx, ktl.,” TDNT</i> 7 [1971] 139). But
the utter newness of this revelation of the Logos, which is divine,
consists precisely in its being allied with what is in contrast with it,
namely, the flesh, which denotes “creatureliness in the whole breadth
of its possibilities” (Conzelmann, in K. Rengstorf, “<i>semeion,” TDNT</i> 7 [1971] 252, n.351; see also Schnackenburg, <i>John</i>, 1.267.). The
unworthiness of the flesh is well captured by the sectaries in Qumran:
“What being of flesh can do this, and what creature of clay has power to
do such marvelous things, whereas he is in iniquity from his mother’s
womb and in the sin of unfaithfulness till his old age?” (1 QH
4:29b-30b; A. Dupont-Sommer, <i>The Essene Writings from Qumran</i>
[Gloucester, MA: Peter Smith, 1973] 213). Of course, flesh, as already
noted, is not evil in itself; it is not the antithesis of God;
nonetheless, it is all that is transitory, helpless, vain, imperfect,
and at first glance incompatible with God. Yet, as Vawter (“John,” <i>JBC</i>,
1.423) explains, “this is the tremendous mystery of the incarnation, by
which the eternal Word took on our exact human nature, becoming one
with us in everything except sin (Heb 4:15); in everything, that is,
except what was incompatible with divinity. This is one of the most serious and sobering statements in the Gospel, the magnitude of which it is impossible to exaggerate. To express this mystery, John has deliberately chosen a word connoting man in his concrete, fallen nature. That
the Word became man in the fullest possible sense is of the very
essence of the incarnation and of the redemption that is its result.”</span></div>
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<span style="font-size: large;">Bultmann (<i>John</i>, 63) expresses the paradox of incarnation thus: “the offense of the gospel is brought out as strongly as possible by <i>ho logos sarx egeneto</i>. For
however much man may await and long for the event of revelation in the
human sphere, he also quite clearly expects—and this shows the peculiar
contradiction of man’s existence—that the Revelation will somehow have
to give proof of itself, that it will in some way be recognizable. The
Revealer—although of course he must appear in human form—must also in
some way appear as a shining, mysterious, fascinating figure, as a hero
or <i>theios anthropos</i> as a miracle worker or mystagogue. His humanity must be no more than a disguise: it must be transparent. Men
want to look away from the humanity, and see or sense the divinity,
they want to penetrate the disguises—or they will expect humanity to be
no more than the visualization or the “form” of the divine. All such desires are cut short by the statement; the Word became flesh. It is in his sheer humanity that he is the Revealer. True, his own also see his <i>doxa</i> (v 14b); indeed, if I were not to be seen, there would be no grounds for speaking of revelation. But this is the paradox which runs through the whole gospel: the <i>doxa</i> is not to be seen alongside the <i>sarx</i>, nor through the <i>sarx</i> as through a window; it is to be seen in the <i>sarx</i> and nowhere else. If man wishes to see the <i>doxa</i>, then it is on the<i> sarx</i> that he must concentrate his attention, without allowing himself to fall a victim to appearances. The revelation is present in a peculiar hiddenness.”</span></div>
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<span style="font-size: large;">It is into this condition of human weakness, imperfection and transitoriness that the Logos <b>made his dwelling</b> (<i>eskenosen</i>, lit., pitched a tent, tabernacle) <b>among</b> (lit., in) <b>us, </b>and revealed<b> his glory</b>. Barrett (<i>John</i>, 165-166) thinks that John means no more than that the Word took up a temporary residence among men, while Stahlin (“<i>xenos, ktl.,” TDNT</i> 5 [1967] 28) stresses the idea of Jesus as a stranger in a tent. It
is probably more correct to say that the statement “is designed to show
that this is the presence of the Eternal in time” (W. Michaelis, “<i>skene, ktl.,” TDNT</i> 7 [1971] 386). The word <i>skenoun</i>
evokes a number of ideas found in the Old Testament and it is almost
beyond doubt that John has deliberately used the word to reproduce the
Old Testament ideas. Lindars (<i>John</i>, 94) suggests three possibilities. (1)
It alludes to Sir 24:8, in which Wisdom speaks: “Then the creator of
all gave me his command, and he who formed me chose the spot for my tent
(<i>skenen</i>), saying, ‘in Jacob make your dwelling (<i>kataskenoson</i>), in Israel your inheritance’.” Like Wisdom, Jesus finds a home with the chosen people, making God known to them. (2) It can also refer to the Tabernacle and the Temple of Jerusalem. As Brown (<i>John</i>, 1.32-33) shows, the theme of “tenting” is found in Exod 25:8-9, where Israel is instructed to make a tent (the Tabernacle—<i>skene</i>) so God can dwell among his people; thus, the Tabernacle became the place of God’s localized presence on earth. The theme occurs in Joel 3:17, Zech 2:10 and Ezek 43:7. In the restored Temple, according to Ezekiel, God will dwell among his people for ever. In
saying that the Word dwelt among us, the Prologue proclaims that the
flesh of Jesus Christ is the new localization of God’s presence on
earth, and that Jesus is the replacement of the ancient Tabernacle. In the Gospel, John presents Jesus as the replacement of the Temple of Jerusalem (2:19-22). Since
in Rev 21:3 John describes a great vision of heavenly Jerusalem in
which a loud cry was heard, “This is God’s dwelling among men. He
shall dwell with them and they shall be his people, and he shall be
their God who is always with them,” the Prologue’s presentation of the
Word dwelling among us anticipates the divine presence which will be
visible to men in the last days. (3) It is also possible that the word may have been chosen for its affinity in sound to the Hebrew term of Mishnaic times, <i>s<sup>e</sup>kinah</i></span><span style="font-size: large;">, a circumlocution for God which can be best translated as presence (of God among his people). It is derived from the common Deuteronomic phrase “to make his name dwell there (viz., in the Temple)” (Deut 12:11, etc.) Brown (<i>John</i>, 1.32-33) suggests the possibility that in the use of <i>skenoun</i> the Prologue reflects the idea that in the new covenant, Jesus is now the <i>s<sup>e</sup>kinah</i></span><span style="font-size: large;"> of God, the locus of contact between the Father and those men among whom it is his delight to be. (For a similar idea, see G. Schrenk, “<i>ieros, ktl.,” TDNT</i> 3 [1965] 244).</span></div>
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<span style="font-size: large;">The line <b>And we have seen his glory</b> (v 14c) is very likely only an extension of v 14b. The reason for this is that in the Old Testament, the glory of God—<i>doxa</i>, which implies that which makes God impressive to man, the force of God’s self-manifestation (G. von Rad, “<i>dokeo, ktl.,” TDNT</i>
2 [1964] 238)—always accompanies his presence (Exod 33:22; Deut 5:21; 1
Kgs 8:11); and if the Prologue alludes to the Old Testament images of
God’s presence in the Temple and Tabernacle, then the mention of glory
in the present verse is easy to understand. The connection of the glory of God with his presence in the Temple or Tabernacle is found in various texts. In
Exodus, when the Tabernacle or Dwelling was erected, “the cloud covered
the meeting tent, and the glory of the Lord filled the Dwelling. Moses
could not enter the meeting tent, because the cloud settled down upon
it and the glory of the Lord filled the Dwelling” (Exods 40:34-35). During
the dedication of the Temple of Solomon, “when the priests left the
holy place, the cloud filled the temple of the Lord so that the priests
could no longer minister because of the cloud, since the Lord’s glory
had filled the temple of the Lord” (1 Kgs 8:10-11). In
Ezekiel’s vision of the restored Temple, he says that “when I looked, I
saw the glory of the Lord filling the Lord’s temple and I fell prone”
(Ezek 44:4). In view of this, it is quite appropriate, according to Brown (<i>John</i>
1.34) “that, after the description of how the Word set up a Tabernacle
among men in the flesh of Jesus, the Prologue should mention that his
glory became visible.”</span></div>
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<span style="font-size: large;">The phrase <b>the glory of an only Son [coming] from the Father, filled with enduring love</b> (v 14d.e) merely particularizes the glory made visible: it is the glory of an only Son, the glory which comes from the Father. The Greek word used of <i>only Son</i> is <i>monogenes</i> which literally means “of a single (<i>monos</i>) kind (<i>genos</i>),” or “one unique in kind,” and which therefore emphasizes the uniqueness of Jesus. In the KJV, this is rendered <i>only begotten Son</i>, under the influence of the Vulgate translation, <i>unigenitus</i>, which St Jerome used (see also 1:18; 3:16.18) to answer the Arian claim that Jesus was made, not begotten. Of course, St Jerome translates the word as unicus where it was not applied to Jesus. But, as P. Bucshel (“<i>monogenes,” TDNT</i> 4 [1967] 741) observes, <i>monogenes</i> denotes more than the uniqueness or incomparability of Jesus; it ultimately means “he is the only-begotten Son of God.” The word <b>coming</b> is not in the Greek original, and it is supplied from the context. The phrase <i>para patros</i> (<b>from the Father</b>) is ambiguous, and it can be paired with <i>monogenes</i> or with <i>doxa</i>. It is likely that it goes with<i> doxa</i> if Johannine parallels are considered. In
5:44, for example, Jesus says, “how can people like you believe, when
you accept praise from one another, yet you do not seek the glory that
comes from the One [God]?” Hence, it can be said that the particular glory which John speaks of is the Son’s glory which comes from the Father. According to Barrett (<i>John</i>,
166), the glory of God manifested in Jesus’ miracles (2:11; 11:4.40),
“but in particular, he enjoyed a position of glory before the
incarnation, and subsequently returned to it (17:5.24). Jesus
did not enjoy this glory because he sought it for himself, but because
he sought only God’s glory (5:41; 7:18; 8:50), whereas other men sought
their won (5:44; 12:43). The glory of Jesus is thus dependent upon both his essential relation with God (1:14) and his obedience. To this corresponds the special use of <i>doxazein</i>
as a description of the death of Jesus (7:39; 12:16.23; 13:31f); Jesus
dies as a Son of God and as an obedient servant; he is thereby lifted up
on the cross and exalted to heaven.”</span></div>
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<span style="font-size: large;">That glory is<b> filled with enduring love</b> (v 14e). Here, too, the phrase further specifies the glory of the Son which comes from the Father (cf G. Delling, “<i>pleres, ktl.,” TDNT</i> 8 [1968] 285; also Bultmann, “<i>aletheia, ktl.,” TDNT</i> l [1964] 246), and it renders the Greek <i>charis kai aletheia</i>, lit., grace and truth. These words seem to correspond to the Hebrew <i>hesed we<sup>‘e</sup>met</i></span><span style="font-size: large;">, which are characteristic of the God of Israel’s covenant. These
two Hebrew words are closely related in meaning, signifying “Gods’
loyalty and faithfulness to his covenant and covenant people” (Barrett,
John, 167). In Exod 34:6b, they
appear together as a virtual definition of God: “the Lord, the Lord, a
merciful and gracious God, slow to anger and rich in kindness and
fidelity.” <i>hesed</i>
corresponds to God’s goodness or mercy in choosing Israel without any
merit on her part, and to God’s expression of this love in the covenant;
<i><sup>‘e</sup>met</i></span><span style="font-size: large;">, on the other hand, describes his fidelity to his promises. And for the Jews, the Law of Moses, which is God’s Word, was a gift of God, revealing his <i>hesed</i> and <i><sup>‘e</sup>met</i></span><span style="font-size: large;"> (Brown, <i>John</i>, 1.14; for a different opinion, see R. Bultmann, “<i>aletheia, ktl.,” TDNT</i> 1 [1964] 246, n.37). </span></div>
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<span style="font-size: large;">But in v 14, the Prologue applies this characteristic to the Incarnate Word. There are two implications of this application. First, the <i>hesed</i>
at Sinai where the Law was given, that is to say, God’s expression of
his love in the old covenant, is now replaced by kindness and truth
revealed in the new covenant of Jesus Christ. Second, the idea of replacement is behind the words <i>charis anti charistos</i> in v 16 (on the meaning of “in place of,” see F. Buchshel, “<i>anti,” TDNT</i> 1 [1964] 372). Of
course, this expression can be translated “grace upon grace,” or “grace
after grace,” to convey the idea of accumulation (so Lagrange,
Bultmann, Barrett, Lindars, Delling, Conzelmann) or “grace for grace” to
mean correspondence: the grace which constitutes our share corresponds
to the grace of the Word (so Bernard, Robinson, Lacan). But the translation of <i>charis</i> as reflecting<i> hesed</i>
fits in with the meaning of replacement; thus, the original hymn ends
with a triumphal proclamation of a new covenant replacing the Sinai
covenant (Brown, <i>John</i>, 1.35; see G. Kittel, “<i>lego,” TDNT</i> 4 [1967] 134-135, who says that the content of the revelation given in Jesus replaces the Mosaic law, the Torah.)</span></div>
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<span style="font-size: large;">The editorial comment in vv 17-18 (<b><sup>17</sup>For while the Law was a gift through Moses, this enduring love came through Jesus Christ. <sup>18</sup>No one has ever seen God; it is God the only Son ever at the Father’s side, who has revealed him</b></span><span style="font-size: large;">)
serves to explain the idea in vv 14e and 16 by explicitly mentioning
the two occasions of God’s demonstration of covenant love, namely, in
the gift of the Law to Moses on Sinai and in Jesus Christ, and by
spelling out the superiority of Jesus Christ’s enduring love. V
17 is an example of antithetic parallelism in which the idea in the
second line is posed as a contrast to the first; what is contrasted is
“the enduring love shown in the Law with the supreme example of enduring
love shown in Jesus” (Brown, <i>John</i>, 1.16). In the Sinai covenant, God’s love for his people was expressed in the Law; thus, the Law was God’s gift to his people. But,
for John, Jesus Christ is superior to the Law; in fact, he would affirm
later (5:46) that the Law was intended to guide to Jesus Christ. As Russell (“St John,” <i>NCCHS</i>,
1036) puts it, “it is not the words of the Torah but his words which
are spirit and life (6:63), life given by him, not by knowledge of
Scriptures, 5:39f., cf. 24: 1QS 8:10. Not the law but Jesus makes men
sons of God (1:12) and gives them peace, 20:19f.” (For a similar
contrast, see also W.Gutbrod, “<i>nomos, ktl</i>.,” <i>TDNT</i> 4 [1967] 1083).</span></div>
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<span style="font-size: large;">V
18, which further spells out the contrast, includes some inclusions
with v 1: just as in v 1c the Word was God, in v 18b the only Son is
called God (<i>see below</i>); and just as in v 1b the Word was in God’s presence, so in 18b the only Son is ever at the Father’s side (Brown, <i>John</i>, 1.36). This passage explains the superiority of the <i>charis kai aletheia</i> in Jesus Christ against the background of Exod 33:19-23. It
was in the encounter of Moses with God at Sinai that the Law, which
mediates the Word of God, was given, and yet, in that encounter, Moses
was not allowed to see God: “I [Yahweh] will make all my beauty pass
before you, and in your presence I will pronounce you my name, ‘Lord,’ I
who show favors to whom I will, I who grant mercy to whom I will. But my face you cannot see, for no man sees me and still lives” (Exod 33:19-20a). All that Moses saw was God’s back (Exod 33:23a). This
view is consistent with the Old Testament assumption that God is
invisible, or at least it is irreverent and unsafe to see him (cf Deut
4:12; Ps 97:2). In Later
Judaism, this developed to such a point that some of the anthromorphisms
of the Old Testament were removed through paraphrases. In
the Targum, for instance, the words, “my eyes have seen the King, the
Lord of hosts” (Isa 6:5a) was transformed into “…the glory of the<i> shekinah</i> of the King of the ages, the Lord of hosts” (Barrett, <i>John</i>, 169). </span></div>
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<span style="font-size: large;">Against
this Old Testament background that Moses, the greatest representative
of Israel, did not even see God, John holds up the example of Jesus who
not only has seen God (John 6:46: “only the one who is from God has seen
the Father”), but is even at the Father’s side (v 18b). The phrase at the Father’s side translates the original Greek <i>eis ton kolpon</i>. I. de la Potterie (“L’emploi de <i>eis</i> dans S. Jean et ses incidences theologigues,” <i>Biblica</i> 43 [1962] 366-387) argues that John does not use <i>eis</i> for the static <i>en</i>, and that <i>eis</i> indicates an active and vital relationship. And since <i>kolpos</i> indicates affection, the phrase means that the Son enjoys the most intimate communion with the Father (see R. Meyer, “<i>kolpos,” TDNT </i>3 [1965] 825; G. Stahlin, “<i>phileo, ktl.,” TDNT</i> 9 [1974] 131-132). Indeed,
their relationship is so close that the Son becomes the Revealer of the
unseen God (cf John 14:9b); he is the authentic exposition of God to
man. God shares everything with
his Son, and for this reason, Jesus can give what no man can, i.e., the
fullest eye-witness account of God (F. Buchsel, “<i>monogenes,” TDNT</i> 4 [1967] 740). God’s revelation in Jesus is therefore much superior to any revelation, including his revelation in the Old Testament. And, as in John 14:6, Jesus is the only way of access to God (R. Bultmann, “<i>aletheia,” TDNT</i> 1 [1964] 246-247). This is the reason for the phrase <b>it is God the only Son… who has revealed him</b> [i.e., the Father]. By
way of additional comment, it may be remarked that although some
versions, e.g., KJV, NIV, do not include the word God in this phrase,
the best manuscripts and the older fathers have <i>monogenes theos… ekeinos exegesato </i>which is difficult but which, as E. Stauffer (“<i>theos, ktl.,” TDNT</i> 3 [1965] 105) remarks, “is to be maintained for this very reason. This is a case of <i>lectio difficilior probabilior</i>. See also R. Brown, “Does the New Testament Call Jesus God?” <i>Theological Studies</i> 28 (1965) 554.</span></div>
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<span style="font-size: large;"><b><i>Editor’s Addition (JBap Testifies to the Pre-Existence of Jesus</i></b><b>): <sup>15</sup>John
testified to him by proclaiming, “This is he of whom I said, ‘The One
who comes after me ranks ahead of me, for he existed before me.” </b></span><span style="font-size: large;">Like vv 6-9, v 15 is clearly an editorial addition to the original hymn, interrupting the sequence of v 14 and v 16. Besides, the statement <b>this is he of whom I said</b>… is so illogical that it would not be other than an editorial addition. It is curious that this verse is almost exactly similar to v 30; and Brown (<i>John</i>
1.35) suggests that the final redactor lifted the statement from v 30
to emphasize the theme of Jesus’ pre-existence (for he existed before
me; for pre-existence as the meaning of <i>protos</i>, see W. Michaelis, “<i>protos,” TDNT</i> 6 [1968] 967, n.10). In
confirming v 14 with JBap’s testimony that Jesus is pre-existent, the
redactor is obviously against any suggestion by the Baptist sectarians
that JBap might be greater than Jesus because he began his ministry
first. Hence, the statement, <b>the one who comes after me ranks ahead of me</b>. Says Beasley-Murray (<i>John</i>, 15): “The Messiah is superior to John in ‘might’ in that he has been accorded a priority of status (<i>emprosthen mou gegonen</i>) in accordance with his priority in time (<i>protos mou en</i>). The Logos-Christ participates in the eternal priority of God. The
mixture of tenses in the saying reflects frequent citation: the past
tense represents what John used to say, but the present <i>martyrei</i> (‘witnesses’) indicates that John’s testimony to Christ continues in the kerygma. The
pertinence here is its confirmation of the truth affirmed in v 14,
along with the implicit rejection of any claim made on John’s behalf
that he was greater than the Messiah Jesus (cf 1:6-8).” But there is probably a theological purpose as well in the insertion of v 15. For Schnackenburg (<i>John</i> 1.223), “the contemplation of the <i>doxa</i>
of the Logos incarnate remains possible even for later believers
through the ‘testimony’ of those who have experienced the event of his
historical coming.”</span></div>
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<span style="font-size: large;"><b>Theological Thrust: The True Identity of Jesus the Christ</b></span></div>
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<span style="font-size: large;"> Who is this earthly Jesus, this Man from Nazareth? The
Prologue is a proclamation—by and in the Johannine community—of the
true identity of Jesus as Logos; and in trying to explain that identity,
it relates the Logos with God, with the whole creation, with the world
of men, and with the Jews and with the Christians. <b>[1]</b> <b>The Logos and God</b>. The Prologue affirms that the Logos is God’s self-expression and self-communication. Being
God’s Word, the Logos is pre-existent; even before the creation of the
universe, he was already in existence with God as a divine Logos. He partakes, in other words, in the nature of God. What God was, the Logos was. Because he was with the Father from eternity, he experienced the closest relationship ever possible with God. On account of this, only he, the unique-in-kind Son of God, can reveal the Father the fullest possible degree. </span></div>
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<span style="font-size: large;"><b>[2] The Logos and the Whole Creation</b>. It
was through the Logos that the whole universe, including the living
beings it contains, came into being. Without the Logos as creative Word,
no physical life in the universe would have been possible, because he
is its principle, source, meaning and purpose. Furthermore, since there is life in the universe, this implies that the Logos continues to sustain the whole universe.</span></div>
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<span style="font-size: large;"> <b>[3] The Logos and the World of Men</b>. The Logos, at the beginning of creation, wanted that man share his divine life with the Father, which is eternal life. But instead of being guided by the light that comes from the Logos, man succumbed to the power of darkness. Nevertheless, despite the fall of man and his rejection of God because of sin, the Logos continued to give him hope. To bring some light to that hope, he spoke through Moses and the Prophets. But
finally, when the opportune time came, he became flesh in the person of
Jesus of Nazareth, thereby becoming God’s revelation in the form of a
human being. He assumed the creatureliness and the transitoriness of human nature. He
revealed the Father fully and definitively in a human person. The
eternal and temporal, the spiritual and the material, find their
communion in the Word-made-flesh. As
a consequence, the historical localization of God’s presence and
revelation is no longer the Law, the Temple or the Tabernacle, but the
person, the humanity of the Man from Nazareth.</span></div>
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<span style="font-size: large;"> <b>[4] The Logos and the Jews.</b> The
Logos localized his incarnation (his coming in the flesh) in the land
of Israel; it was the people of Israel that God chose to reveal his Word
to, and share his life with. For
this reason, he prepared them by sending Moses and the Prophets to
proclaim the Logos to them and by giving them the gift of the covenant
at Sinai. Finally, he sent JBap
as a light to witness to the Light of the Word so that all men in the
world may be gathered into one community of the children of God, and
receive eternal life through the Jewish nation. However, many Jews who had received the gift, especially the leaders of the nation, rejected him<b>. </b></span></div>
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<span style="font-size: large;"><b>[5] The Logos and the Christians.</b> Despite the rejection, the Word found recipients who did accept the gift. The
glory of the Logos manifested in the flesh—but perceptible only by
faith—was experienced by those who believed in his name; and by
believing in him, they became children of God, and sharers in the
overflowing grace and truth that come from the Logos’ glory. This
participation was generated not by any human process (e.g., by being a
son of Abraham), but by the sole will of God (i.e., by being born from
above), who offered that participation as a gift. It
was with these believers in his name—who eventually assumed the name
Christians—that he established the new covenant expressed in the
enduring love of Jesus Christ, replacing the old covenant expressed in
the gift of the Law, given to the Jews through Moses. In effect, man participates in God’s divine life, not through the Law, but through the Logos-made-flesh.</span></div>
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<span style="font-size: large;"><b>EXCURSUS: THE ORIGIN OF THE TERM “LOGOS”</b></span></div>
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<span style="font-size: large;">SINCE
THE GREEK term, Logos, is central to the Johannine Prologue, one
important question must be faced: where did the Logos idea come from? The term, usually translated <i>word</i>, admits a variety of meanings; it is a verbal noun from the verb <i>lego</i>
which literally means to count or recount, and to say or to speak. In
connection with the first meaning, it can mean computation, or
reckoning; in some contexts, it may mean accounts, measure, or esteem. Connected
with the second, it may signify explanation, theory, rule of conduct,
dialogue, conversation, saying (T. Tobin, “Logos,” <i>Anchor Bible Dictionary</i> [New York: Doubleday, 1992] 4.348; H. Liddell and R. Scott, <i>A Greek-English Lexicon</i> [Oxford: Clarendon, 1968] 1057-1059; W. Bauer, W. Arndt, F. Gingrich and F. Danker, <i>A Greek-English Lexicon of the New Testament</i> [Chicago: University Press,1979] 1057-1059; A. Debrunner, O. Procksch, G. Kittel, G. Quell and G. Schrenk, “<i>lego, logos, ktl.,” TDNT</i> 4 [1967] 69-192). Four suggestions—the first three of which are non-biblical—have been made to explain the source of John’s idea of the Logos.</span></div>
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<span style="font-size: large;">It is sometimes suggested that the concept comes from <b>Greek speculative thought</b>. In
Hellenistic theistic system, the word can be used in an account of
God’s self-revelation; his thought was communicated by his speech. However, the word lent itself to pantheistic use, and for the earlier Stoics, the <i>logos</i>,
other than which they had no god, was considered the rational principle
in accordance with which the universe existed, and men, endowed with <i>spermatikoi logoi</i> in varying degrees, were bound to frame their lives. In the fusion of the Stoicism and Platonism, a compromise was reached: the rational principle of the Stoic universe was the <i>logos</i> of God (Barrett, John, 152). But, as R. Bultmann (<i>Theology of the New Testament</i> [2 vols.; New York: Scribner’s, 1951-1955] 2.64) observes, “the philosophical idea of <i>logos</i> as the rational orderliness of the divine <i>cosmos</i> is quite foreign to John.”</span></div>
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<span style="font-size: large;"><b>Philo Judaeus</b>, a Jewish philosopher of Alexandria (ca.13 BC-AD 45) is sometimes suggested as source. Under the influence of Old Testament and Hellenistic thought, Philo made frequent use of the term <i>Logos</i> to which he gave central place in his theological thought. He
derived the term from Stoic sources and, in accordance with his
discovery of Greek thought in Hebrew Scriptures, made use of it to
express the means whereby the transcendent God may be the Creator of the
universe and the Revealer of himself to Moses and the Patriarchs. On the Greek side, he equates the term with the Platonic concept of the world of ideas so that the<i> Logos</i> becomes both God’s plan and God’s power of creation. On
the Hebrew side, he identifies it with the Angel of the Lord and the
Name of God, and is described by a variety of terms (High Priest,
Steersman, Advocate, Son of God, etc.) It
is termed a second God and, on the other hand, described as the Ideal
Man, the pattern of God’s earthly creation of man (A.F.Wall, “Logos,” <i>The New Bible Dictionary</i> [ed. J.D. Douglas; Grand Rapids: Eerdmans, 1962] 744). All this indicates that Philo uses the term far more widely than John. But the philosophical idea of<i> Logos</i> as the rational orderliness of the divine cosmos is quite foreign to John (Bultmann, <i>Theology</i>, 2.64). Moreover, Philo’s application of the term to man’s cognitive faculty blurs the distinction between the creator and the creature. Even more important, there is in fact no evidence that John knows the works of Philo (Lindars, <i>John</i>, 83).</span></div>
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<span style="font-size: large;">It is sometimes proposed that the term may have been derived from the <b>Targumic use of <i>memra</i> (word)</b>, for when John cites scriptures, the citation is taken neither from the Hebrew or the LXX but from the Targums. In the Targums, the <i>memra</i> of the Lord is not simply a translation, but a surrogate from God himself. If, for instance, God says in Exod 3:12, “I will be with you,” this is transformed into “my <i>memra</i> will be your support,” in the Targum Onkelos. The use of <i>memra</i> is therefore not a personification, but serves as a buffer for divine transcendence (Brown, <i>John</i>, 2.523-524.</span></div>
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<span style="font-family: "times new roman"; font-size: large;"> </span><span style="font-size: large;"><i style="font-family: Georgia,"Times New Roman",serif;">Pace</i><span lang="EN-US" style="font-family: "calisto mt" , "serif";"><span style="font-family: "georgia" , "times new roman" , serif;"> Bultmann (</span><i style="font-family: Georgia,"Times New Roman",serif;">John</i><span style="font-family: "georgia" , "times new roman" , serif;">, 20-21), it is most likely that the origin of the concept is to be traced not to extra-biblical sources, but to the </span><b style="font-family: Georgia,"Times New Roman",serif;">Old Testament itself</b><span style="font-family: "georgia" , "times new roman" , serif;">. [a] In the first place, attention may be drawn to two groups of passages: creation passages and revelation passages. In
the former, the word of the Lord is creative (Gen 1:3.6.9; Ps 33:6,
etc.); in the latter, the word of the Lord is the prophet’s message,
that is, the means by which God communicates his purpose to his people
(Jer 1:4; Ezek 1:3; Amos 3:1). In all these, the word is not abstract but spoken and active (Barrett, </span><i style="font-family: Georgia,"Times New Roman",serif;">John</i><span style="font-family: "georgia" , "times new roman" , serif;">, 153). [b]
Second, it is plausible to suppose that the Jewish concept of Wisdom
likewise exerted influence on the Prologue. (For striking similarities
between certain propositions of the Prologue and passages in the Wisdom
literature, see C.H. Dodd, </span><i style="font-family: Georgia,"Times New Roman",serif;">The Interpretation of the Fourth Gospel</i><span style="font-family: "georgia" , "times new roman" , serif;"> [Cambridge: University Press, 1953] 274-275. In Prov 8:22, God’s Wisdom has an independent existence in the presence of God and bears more relation to the created world. Wisdom remains a blessed gift to man (Prov 8:34). In
the later Sapiential books, Wisdom becomes more and more a personal
being standing by the side of God over against, but not unconcerned
with, the created world. Wisd 7:22, for instance, illustrates the cosmological and soteriological functions of Wisdom (Barrett, </span><i style="font-family: Georgia,"Times New Roman",serif;">John</i><span style="font-family: "georgia" , "times new roman" , serif;">, 153).</span>*</span></span></div>
Lope C Robredillohttp://www.blogger.com/profile/00133081714992921454noreply@blogger.com0tag:blogger.com,1999:blog-4149911667778973331.post-53208346800598514982012-11-28T13:00:00.003-08:002012-12-04T00:10:57.759-08:00TOWARD A NEW SAMARENYO TRANSLATION OF THE "LORD'S PRAYER" (OUR FATHER)<br />
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<span style="font-size: large;"><i><b>by </b></i></span><br />
<span style="font-size: large;"><i><b>Lope Coles Robredillo, SThD </b></i></span></div>
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<span style="font-size: large;">WHEN our committee translated into <i>Binisaya</i>
(Samar-Leyte version) the Order of Mass in 1995, the majority opined
that the translation of the Lord’s Prayer need not be changed, since it
has been hallowed by tradition. However, I felt then, even as I do now, that a new translation was in order. For one thing, we do not have a common translation of it (as can be seen shortly). For another, its translation, I like to think, should reflect contemporary biblical scholarship.</span></div>
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<span style="font-size: large;">In what follows, therefore, I would like to present my proposed <i>Binisaya</i> version and give reasons why I give a different rendering. My
translation is anchored on the almost unanimous scholarly consensus
that the Our Father (traditionally known among Catholics as <i>Pater Noster</i>)
is an eschatological prayer, that is to say, it is a prayer that is
closely connected to the period of the last days, when Christ returns,
the forces of evil are destroyed and God establishes his kingdom (<i>see R Brown on the subject</i>). In other words, my translation does not view the Lord’s Prayer in terms of everyday needs and aspirations. For
purposes of comparison, I give here five translations in existence
(nos. 1-5), and the last one (no. 7), which follows the original New
Testament Greek Text (n. 6), is my own version (LCRV), followed by an
explanation for my distinctive rendering.</span></div>
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<span style="font-size: large;"><br /></span></div>
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<span style="font-size: large;">1.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: large;">American Bible Society (ABS, 1948): <i>Amay namon, nga aada ka ha langit.</i></span></div>
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<span style="font-size: large;">2.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: large;">Philippine Bible Society (PBS, 1984): <i>Amay namon ha langit</i>.</span></div>
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<span style="font-size: large;">3. Traditional Version, <i>Devocionario </i>(TrV1, 1953)<i>: Amay namon nga aada ka sa mga langit.</i></span></div>
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<span style="font-size: large;">4.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: large;">Traditional Versions, <i>Ordinarium Missae </i>(1965), <i>Tanaman han Kalag, </i>(1972) (TrV2, there is no difference between the two save that the former uses <i>sa </i>and <i>san </i>instead of <i>ha </i>or <i>han</i>): <i>Amay namon nga aada ka ha mga langit</i>.</span></div>
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<span style="font-size: large;">5.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: large;">Balerite’s Translation (BaT, 1995): <i>Amay namon ha mga langit</i>.</span></div>
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<span style="font-size: large;">6.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: large;">Greek Text: <b><i>pater hemon ho en tois ouranois</i></b></span></div>
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<span style="font-size: large;">7.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: large;">Robredillo’s Version (LCRV, 2010): <b><i>AMAY NAMON NGA AADA HA MGA LANGIT</i></b><i>.</i></span></div>
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<span style="font-size: large;">My proposed translation has <i>langit</i> in the plural (contra ABS and PBS) because the Greek is in the plural (<b><i>tois ouranois</i></b>). <i>Nga aada</i> (so ABS, TrV1. TrV2) is retained (contra PBS, BaT), since the Greek <b><i>ho</i></b> is used to stress the distinction between the one in the heavens and the one on earth.</span></div>
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<span style="font-size: large;">1.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: large;">ABS: <i>Gindadayaw an imo ngaran</i></span></div>
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<span style="font-size: large;">2.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: large;">PBS: <i>Pagdayawon an imo baraan nga ngaran</i></span></div>
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<span style="font-size: large;">3. TrV1: <i>Pagdayawon an imo ngaran</i></span></div>
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<span style="font-size: large;">4.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: large;">TrV2: <i>Pagdayawon an imo ngaran</i></span></div>
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<span style="font-size: large;">5.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: large;">BaT: <i>Pagdayawon an imo ngaran.</i></span></div>
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<span style="font-size: large;">6.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: large;">Greek Text: <b><i>hagiastheto to onoma sou</i></b></span></div>
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<span style="font-size: large;">7.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: large;">LCRV: <b><i>[PAG]SANTOSON AN IMO NGARAN</i></b></span></div>
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<span style="font-size: large;"><br /></span></div>
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<a href="http://msgrlope.multiply.com/photos/hi-res/1M/166" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" class="alignleft" src="http://images.msgrlope.multiply.com/image/qRrvAvhICw-MvnXmOLeG2g/photos/1M/300x300/166/Kantamisa1.jpg?et=iL7C5rovpbicgYvNUP0Bmg&nmid=0" /></a><span style="font-size: large;">The word <i>santos</i> is used, rather than <i>dayaw, </i>to translate <b><i>hagiastheto</i></b> whose infinitive is “to make holy;” in Samarenyo language, <i>dayaw</i> (ABS, PBS, TrV1. TrV2, BaT) generally means to praise, not to sanctify. The Greek word is translated <i>[pag]santoson </i>because,
contrary to the common impression, it is not in the subjunctive—this is
the mode used in the Latin Vulgate translation—but rather in the
aorist, imperative passive. Also, it should be noted that the grammatical construction here is divine passive, that is to say, the agent is God, not man. It is God who makes his name holy: <i>[Pag]santoson an imo ngaran.</i> However, it may be admitted that it is also legitimate to translate it as <i>[pag]himayaon an imo ngaran</i> because to make holy and to glorify is synonymous. The prefix <i>pag</i> is in brackets inasmuch as the word can stand without it. Of course, instead of <i>pagsantos</i>, which is really an adaptation of the Spanish <i>santo,</i> one might use the verb <i>pagbaraan</i>, but the former has an almost universal acceptance among Samar-Leyte Bisayans, whereas the latter literally means fortunate. </span></div>
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<span style="font-size: large;"><br /></span></div>
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<span style="font-size: large;">1.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: large;">ABS: <i>Kumanhi an imo ginhadian</i></span></div>
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<span style="font-size: large;">2.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: large;">PBS: <i>Maghadi ka unta ha amon</i></span></div>
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<span style="font-size: large;">3. TrV1: <i>Ikanhi mo sa amon an imo ginhadian</i></span></div>
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<span style="font-size: large;">4.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: large;">TrV2: <i>Ikanhi mo ha amon an imo ginhadian</i></span></div>
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<span style="font-size: large;">5.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: large;">BaT: <i>Ikanhi ha amon an imo Ginhadian</i></span></div>
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<span style="font-size: large;">6.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: large;">Greek Text: <b><i>eltheto he basileia sou</i></b></span></div>
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<span style="font-size: large;">7.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: large;">LCRV: <b><i>IKANHI AN IMO PAGHADI</i></b></span></div>
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<span style="font-size: large;"><br /></span></div>
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<span style="font-size: large;"><i>Ikanhi</i></span><span style="font-size: large;"> is used to translate the Greek word <b><i>eltheto</i></b> which is also in the aorist imperative, not subjunctive, which seems to be the assumption of the PBS translation. (In Samar-Leyte <i>Binisaya</i>, <i>unta</i> is usually employed to indicate contrary to facts; its use in this verse by PBS is therefore surprising!) This sentence follows the Matthean construction—imperative + article + subject + <b><i>sou.</i></b> Like the previous petition, this one is also divine passive, which can be loosely translated as <i>Ikanhi an imo paghadi.</i> If <i>paghadi</i> is used instead of <i>ginhadian</i> (contra ABS, PBS, TrV1, TrV2, and BaT), it is because <i>ginhadian</i> connotes territory or space, which is hardly envisaged by the context, whereas the Greek word <b><i>basileia</i></b> is a dynamic concept—a concept which seems to be behind the <i>maghadi ka unta ha amon</i> of PBS.</span></div>
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<span style="font-size: large;"><br /></span></div>
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<span style="font-size: large;">1.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: large;">ABS: <i>Matuman an imo pagburot-an, sugad ha langit, amo man ha tuna.</i></span></div>
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<span style="font-size: large;">2.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: large;">PBS: <i>Matuman dinhe ha tuna an imo kaburut-on sugad han didto ha langit.</i></span></div>
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<span style="font-size: large;">3. TrV1: <i>Matuman an imo boot dinhi sa tuna sugad san didto sa langit.</i></span></div>
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<span style="font-size: large;">4.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: large;">TrV2: <i>Ipasunod an imo pagbuot dinhi ha tuna sugad han pagsunda didto ha langit.</i></span></div>
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<span style="font-size: large;">5.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: large;">BaT: <i>Matuman an imo pagbuot dinhi ha tuna sugad han pagsunda didto ha langit.</i></span></div>
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<span style="font-size: large;">6.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: large;">Greek Text: <b><i>genetheto to thelema sou hos en ourano kai epi tes ges.</i></b></span></div>
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<span style="font-size: large;">7.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> L</span></span><span style="font-size: large;">CRV: <b><i>[PAG]TUMANON AN IMO KALADNGANAN DINHI HA TUNA, SUGAD HAN [PAGTUMANA] DIDTO HA LANGIT.</i></b></span></div>
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<span style="font-size: large;"><br /></span></div>
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<span style="font-size: large;">Also in the imperative passive is the word <b><i>genetheto</i></b>, here translated as <i>tumanon.</i> (Most translations use the verb <i>pagtuman</i> [so ABS, PBS, BaT, TrV1] instead of <i>pagsunod</i> [so TrV2] which literally means to fulfill, observe.) Like the previous two petitions, this one has the imperative + article + subject + <b><i>sou</i></b> construction, and is also in divine passive, with God as agent. Instead of <i>pagburot-an </i>(so ABS) or <i>kaburot-on</i> (so PBS) or <i>pagbuot</i> (so TrV2 and BaT) or <i>boot</i> (TrV1), the word <i>kaladnganan </i>is used to translate the Greek <b><i>thelema </i></b>which is more than the <i>buot </i>or “will” of God; its meaning is actually the divine plan of God. The
thought of the petition is that the community of Christians asks God to
effect on earth the divine plan which is faithfully observed in the
heavens.</span></div>
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<span style="font-size: large;"><br /></span></div>
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<span lang="DE-LU" style="font-size: large;">1.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span lang="DE-LU" style="font-size: large;">ABS: <i>Tagan mo kami niyan hin kan-on ha ikinaadlaw.</i></span></div>
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<span style="font-size: large;">2.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: large;">PBS: <i>Tagi kami yana nga adlaw han pagkaon nga amon ginkinahanglan.</i></span></div>
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<span style="font-size: large;">3. TrV1: <i>Tagan mo kami niyan san kan-on namo sa ikinaadlao.</i></span></div>
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<span style="font-size: large;">4.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: large;">TrV2: <i>Tagan mo kami niyan han karan-on namon ha ikinaadlaw.</i></span></div>
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<span style="font-size: large;">5.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: large;">BaT: <i>Tagi kami yana han karan-on namon ha ikinaadlaw.</i></span></div>
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<span style="font-size: large;">6.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: large;">Greek Text: <b><i>ton arton hemon ton epiousion dos hemin semeron</i></b></span></div>
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<span style="font-size: large;">7.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> L</span></span><span style="font-size: large;">CRV: <b><i>TAGI KAMI NIYAN HAN AMON KARAN-ON HA TIARABOT NGA ADLAW</i></b></span></div>
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<span style="font-size: large;"><br /></span></div>
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<span style="font-size: large;"><i>Tagi</i></span><span style="font-size: large;"> is used, instead of <i>tagan,</i> because <b><i>dos</i></b> in Greek is an aorist imperative. The <i>crux interpretum</i> in this petition is the Greek word <b><i>epiousion</i></b> which, admittedly, is one of the great unresolved puzzles of the New Testament lexicography. It is not found outside the Gospels. In
standard New Testament handbooks, four meanings have been suggested:
(1) necessary for existence; (2) for the current day; (3) for the coming
day and (4) that which belongs to it. The majority of current biblical scholarship favors the third option. Among other reasons, the Lord’s Prayer is eschatological, and so is the bread. Hence, rather than <i>karan-on ha ikinaadlaw </i>(so ABS, TrV2, BaT) the proposed translation is <i>karan-on ha tiarabot nga adlaw. Karan-on</i> is used to translate <b><i>artos </i></b>which, in English, means bread; <i>kan-on,</i> favored by ABS and TrV1, is generally identified with rice. On the other hand, <i>pagkaon</i> (so PBS)<i>, </i>is generic, which means food in <i>Binisaya</i>, and does not fit the context. However, there seems to be no difference between <i>yana</i> or <i>niyan,</i> and therefore, either can be used.<b><i> </i></b></span></div>
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<span style="font-size: large;"><br /></span></div>
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<span style="font-size: large;">1.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: large;">ABS: <i>Ngan pagwad-on mo an amon mga utang, sugad han amon pagwara han mga nakakautang ha amon</i></span></div>
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<span style="font-size: large;">2.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: large;">PBS:<b><i> </i></b><i>Pasayloa kami han amon mga sala sugad han pagpasaylo namon han mga nakasala ha amon</i></span></div>
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<span style="font-size: large;">3. TrV1: <i>Ngan pagwad-on mo an amon mga sala, sugad san pagwara namon san mga nakasala sa amon.</i></span></div>
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<span style="font-size: large;">4.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: large;">TrV2:<b><i> </i></b><i>Pagwad-on mo an amon mga sala, sugad han pagwara namon han nakasala ha amon</i></span></div>
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<span style="font-size: large;">5.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: large;">BaT: <i>Ngan pasayloa an amon mga utang, sugad han pagpasaylo namon han nakautang ha amon</i></span></div>
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<span style="font-size: large;">6.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: large;">Greek Text:<b><i> kai aphes hemin ta opheilemata hemon hos kai hemeis aphekamen tois opheiletais hemon</i></b></span></div>
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<span style="font-size: large;">7.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: large;">LCRV: <b><i>NGAN PAGWAD-I KAMI HAN AMON MGA UTANG, SUGAD NGA GINWARA NAMON HA MGA NAKAUTANG HA AMON.</i></b></span></div>
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<span style="font-size: large;"><br /></span></div>
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<a href="http://msgrlope.multiply.com/photos/hi-res/1M/167" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" class="alignleft" src="http://images.msgrlope.multiply.com/image/DbaksTcmJBY6JNFhaVWcqw/photos/1M/300x300/167/nagmimisa-21.jpg?et=ZuxQvZAJGRGPDCVcd9EIfw&nmid=0" /></a><span style="font-size: large;">The <i>Binisaya</i> word <i>ginwara</i> is used because in Matthew the Greek <b><i>aphekamen</i></b> is aorist indicative (meaning, have cancelled, remitted, pardoned or </span><span style="font-size: large;"></span><span style="font-size: large;">forgiven), whereas in Luke it is present indicative—<b><i>aphiomen.</i></b> The thought is that God’s cancellation presupposes cancellation on man’s part. <i>Mga utang</i> (so ABS, BaT)<i>,</i> not <i>mga sala </i>(so PBS, TrV1, TrV2) is used to translate the Greek word <b><i>opheilemata</i></b>, which means debts. It should be borne in mind that <i>mga sala</i> is more proper to the Lukan version which has <b><i>harmatias</i></b>, meaning sins. Consequently, what is proposed here is <i>pagwad-i</i> rather than <i>pasayloa </i>(so BaT, PBS), because the sense demands it. Moreover, the verb <i>pagwara</i> (ABS, TrV1, TrV2) is more inclusive than <i>pagpasaylo. </i>PBS and TrV2 failed to place <i>Ngan</i> (<b><i>kai </i></b>in Greek) at the beginning of the sentence. </span></div>
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<span style="font-size: large;"><br /></span></div>
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<span style="font-size: large;">1.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: large;">ABS: <i>Ngan diri mo kami pagdad-on ngadto ha panulay</i></span></div>
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<span style="font-size: large;">2.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: large;">PBS:<b><i> </i></b><i>Ayaw itugot nga hingadto kami hin makuri nga kataragman</i></span></div>
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<span style="font-size: large;">3. TrV1: <i>Ngan diri mo kami itugot san panolay</i></span></div>
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<span style="font-size: large;">4.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: large;">TrV2:<b><i> </i></b><i>Ngan diri mo kami bayaan basi diri kami pagdag-on han mga panulay</i></span></div>
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<span style="font-size: large;">5.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: large;">BaT: <i>Ngan ayaw itugot nga masulay kami</i></span></div>
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<span style="font-size: large;">6.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: large;">Greek text: <b><i>kai me eisenegkes hemas eis peirasmon</i></b></span></div>
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<span style="font-size: large;">7.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: large;">LCRV: <b><i>NGAN AYAW KAMI PABAY-I HA TAKNA HAN KAKURIAN</i></b></span></div>
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<span style="font-size: large;"><br /></span></div>
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<span style="font-size: large;">The Greek <b><i>me eisenegkes</i></b>, which is in the aorist subjective, literally means <i>ayaw pagdad-a.</i> This, however, cannot be translated as <i>diri… pagdad-on</i> (contra ABS) because God does not tempt man (see James 1:13). If the proposed translation reads <i>ayaw pabay-i</i> (the words used in TrV2), the reason is that the prayer asks God to preserve us in the final diabolical onslaught. But the problem in this petition, which affects the translation of <b><i>me eisenegkes</i></b> is the Greek word <b><i>peirasmon</i></b> which cannot be merely translated as <i>pagsulay </i>(contra ABS, BaT, TrV1, TrV2). Most New Testament scholars opine that this refers to the final (eschatological) onslaught of Satan (see Rev 3:10). If this consensus is right, the word cannot refer to ordinary temptation, even though that meaning is not excluded. Since the entire Our Father is eschatological, it would make sense if it is translated as <i>ha takna han kakurian</i>, a translation which has most likely similar exegesis that the<i> makuri nga kataragman</i> of PBS has.</span></div>
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<span lang="DE-LU" style="font-size: large;">1.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span lang="DE-LU" style="font-size: large;">ABS: <i>Kundi luwason mo kami ha karautan.</i></span></div>
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<span lang="DE-LU" style="font-size: large;">2.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span lang="DE-LU" style="font-size: large;">PBS: <i>Kundi bawia kami ha Karat-an.</i></span></div>
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<span lang="DE-LU" style="font-size: large;">3. TrV1: <i>kundi bawion mo kami sa karautan.</i></span></div>
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<span lang="DE-LU" style="font-size: large;">4.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span lang="DE-LU" style="font-size: large;">TrV2: <i>kundi bawion mo kami ha mga karat-an.</i></span></div>
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<span lang="DE-LU" style="font-size: large;">5.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span lang="DE-LU" style="font-size: large;">BaT: <i>kundi bawia kami ha karat-an.</i></span></div>
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<span style="font-size: large;">6.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-size: large;">Greek text: <b><i>alla rhusai hemas apo tou ponerou.</i></b></span></div>
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<span lang="DE-LU" style="font-size: large;">7.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-family: 'Times New Roman'; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span lang="DE-LU" style="font-size: large;">LCRV: <b><i>KUNDI TALWASA KAMI TIKANG HAN MARAOT. </i></b></span></div>
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<span style="font-size: large;"><br /></span></div>
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<span style="font-size: large;">The controversial Greek phrase here is <b><i>apo tou ponerou</i></b>. The word <b><i>poneros</i></b> is ambiguous; it can be translated either as <i>karat-an</i> (evil) or <i>an maraot</i> (the evil one). Given, however, the preceding petition in which we ask to endure the onslaught of Satan, it is but logical that the word <b><i>ponerou</i></b> be translated as an adjective with the understood subject, namely, Satan, whose titles in the Bible include <b><i>ho poneros</i></b> (<i>an Maraot</i>). By translating it as <i>an maraot, </i>the ambiguity of <b><i>poneros</i></b> is preserved, because it can refer to a person or a thing. It seems to me that the Bisayan <i>karat-an</i> (PBS, TrV2, BaT) or <i>karaotan </i>(TrV1) refers more to “evil thing” or “evil event”, a meaning hardly envisaged in the petition, if viewed eschatologically. The petition thus understood, it would be more correct to translate the Greek <b><i>rhusai</i> </b>as <i>talwasa</i> (contra BaT, TrV1, TrV2, PBS)<i>, </i>rather than <i>bawi-a.</i> The Bisayan <i>talwasa</i> is quite similar to <i>luwasa</i> that ABS uses.</span></div>
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<span style="font-size: large;"> </span></div>
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<span style="font-size: large;"> My
new version of the Lord’s Prayer, directly translated from the original
New Testament Greek that appears in Matthew 6:9-13 reads: <i>Amay
namon nga aada ha mga langit, [pag]santoson an imo ngaran, ikanhi an
imo paghadi, [pag]tumanon an imo kaladnganan dinhi ha tuna, sugad han
[pagtumana] didto ha langit. Tagi
kami niyan han amon karan-on ha tidaraon nga adlaw, ngan pagwad-i kami
han amon mga utang, sugad nga ginwara namon ha mga nakautang ha amon. Ngan ayaw kami pabay-i ha takna han kakurian, kundi talwasa kami tikang han maraot.</i> Having
proposed this, I hasten to add that I am not sure if a direct
translation from the Greek text can be accepted in the Order of Mass,
because strictly speaking, the Lord’s Prayer in the Mass has to follow
the Latin text. But even so,
for reasons I cited at the start of this essay, I would still propose
that the people of Samar and Leyte use a new translation of the Our
Father (from the Greek text), if only to make them aware of the
eschatological meaning Jesus gave it when he taught his disciples.</span></div>
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<br /></div>
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<span style="font-family: 'Century Gothic','sans-serif'; font-size: 12pt;">PS:
This new rendering of the “Lord’s Prayer” is a part of a new
translation that I have embarked on, beginning with Matthew and ending
with John.<span style="mso-spacerun: yes;"> </span>Hopefully, I could finish a new <i style="mso-bidi-font-style: normal;">Binisaya</i> (Samar-Leyte) version of the New Testament in a few years.</span></div>
Lope C Robredillohttp://www.blogger.com/profile/00133081714992921454noreply@blogger.com0tag:blogger.com,1999:blog-4149911667778973331.post-7427260558726098412012-11-28T12:52:00.000-08:002019-09-02T14:19:34.132-07:00THE PADUL-ONG FESTIVAL (OF BORONGAN, EASTERN SAMAR)--A CULTIC AETIOLOGY?<div class="bodytext" id="item_body">
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<b><span style="font-family: "calisto mt" , "serif"; font-size: 16pt;"><span class="insertedphoto"></span><span class="insertedphoto"></span><span class="insertedphoto"></span><span class="insertedphoto"></span><span class="insertedphoto"></span><span class="insertedphoto"></span><span class="insertedphoto"></span><span class="insertedphoto"></span><span class="insertedphoto"></span><span class="insertedphoto"></span><span class="insertedphoto"></span><span class="insertedphoto"></span><span class="insertedphoto"></span><span class="insertedphoto"></span><span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">A Religio-Historical and Literary-Critical Once-Over </span></span></b></div>
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<span style="font-size: large;"><b>at the Padul-ong "Tradition" </b></span></div>
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<span style="font-size: large;"><a href="http://msgrlope.multiply.com/photos/hi-res/1M/187" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" class="alignleft" src="http://images.msgrlope.multiply.com/image/SetsuHEP9MnVnYXpGUqQNw/photos/1M/300x300/187/Padul-ong-2009-0001.jpg?et=S5%2BZAyptmZBI1BoAF0HOcA&nmid=0" /></a></span><b><span style="font-size: 16pt;"><span style="font-size: large;">(or, A Theory on the Padul-ong</span>)</span></b><a href="http://msgrlope.multiply.com/journal/compose#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-size: 11pt;"><u><span style="color: blue;">[1]</span></u></span></span></span></span></span></a></div>
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<span style="font-size: large;"><i>(A paper read by the author during the "Padul-ong </i></span></div>
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<span style="font-size: large;"><i>Conference" at the Provincial Governor's Office Conference Hall, Provincial Capitol, Borongan, Eastern Samar, on June 23, 2002)</i></span></div>
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<span style="font-size: large;"><b><i>by Dr Lope Coles Robredillo</i></b></span></div>
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<span style="font-size: large;"><br /></span></div>
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<a href="https://4.bp.blogspot.com/-adqqR_5MW_k/WBYHVEo7W7I/AAAAAAAAAM0/wn6HZ6daHfYgL9mbs55zAPV6RKlLkyxfACLcB/s1600/padul-ong-016%255B1%255D.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="256" src="https://4.bp.blogspot.com/-adqqR_5MW_k/WBYHVEo7W7I/AAAAAAAAAM0/wn6HZ6daHfYgL9mbs55zAPV6RKlLkyxfACLcB/s320/padul-ong-016%255B1%255D.jpg" width="320" /></a><span style="font-size: large;">IT IS THE purpose of this paper to examine the story of the so-called <i>Padul-ong</i><a href="http://msgrlope.multiply.com/journal/compose#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[2]</span></u></span></span></a> tradition<a href="http://msgrlope.multiply.com/journal/compose#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[3]</span></u></span></span></a> from a religio-historical and literary-critical point of view. This is to distinguish it from other approaches that one may use in studying this tradition,
e.g., a psychological—particularly Freudian—approach, or a
structuralist one using the work of Levi-Strauss. How the story is
expressed in performing arts is beyond the purpose of this work, though I
will certainly make an aside. My purpose is much more modest. I simply aim to take a once-over at the <i>Padul-ong</i> story, as a student of Eastern-Samar history and as scholar of biblical studies. Toward this end, I will first present the most recent version of the story. Then,
I will examine it closely in the light of history and religion as well
as of literary criticism, and wind up with some tentative conclusions
and recommendations.</span></div>
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<span style="font-size: large;"> </span></div>
<h1 style="font-family: Georgia,"Times New Roman",serif; margin: 0cm 0cm 0pt;">
<span style="font-size: large;"><b><span style="color: black;">I. THE MOST RECENT VERSION OF THE <i>PADUL-ONG</i> ACCOUNT</span></b></span></h1>
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<span style="font-size: large;">Let me begin by quoting a contemporary retelling of the story at length, without corrections or parenthetical remarks.<a href="http://msgrlope.multiply.com/journal/compose#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[4]</span></u></span></span></a></span></div>
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<span style="font-size: large;"></span><span style="font-size: large;"><i> A woman in Portugal requested the captain of a ship to board the vessel as she was bound for the Philippines. The Captain, thinking that his crew members were all men, denied the request of the woman. He
thought that it was improper to take in one single woman on board a
vessel with all men around and considering the month-long journey to
Asia, to let her in was unfitting. For a time the vessel remained by the Port of Portugal since it could not sail-off due to bad weather. The captain relaxed and fall asleep in his cabin. Later
he was getting impatient for the delay and when he happened to open a
window to check the weather outside, he was surprised to see the woman
sitting on her baggage—her dress and entire body wet all over—she was
trembling. Because of that
sight, which appeared before the eyes of the captain, his heart was
pinched with guilt and pity that he himself went down the ship and
helped conduct the woman up and inside the vessel. His</i></span><br />
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<span style="font-size: large;"><i><a href="https://1.bp.blogspot.com/-64pbzB2nyrE/WBhxtOJrviI/AAAAAAAAATA/HAc-3E8QGmMBdMOD7z73MF1f7yENtKlHgCLcB/s1600/Padul-ong%2B2009_0001.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="320" src="https://1.bp.blogspot.com/-64pbzB2nyrE/WBhxtOJrviI/AAAAAAAAATA/HAc-3E8QGmMBdMOD7z73MF1f7yENtKlHgCLcB/s320/Padul-ong%2B2009_0001.jpg" width="224" /></a></i></span></div>
<span style="font-size: large;"><i>
conservative thoughts placed the woman locked behind a separate cabin
for fear that some crew members might disgrace the naiveness of his
guest.</i></span></div>
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<span style="font-size: large;"><i> All of a sudden the weather turned clear and the sea calm and cool. They were then ready to sail-off to the Philippines. The journey was fast and smooth but it took a month-time to reach the shores of the Philippines. Approaching
the area, the captain realized that he had a lady-visitor locked inside
a cabin and that he forgot to serve his guest a single meal in their
entire trip. Realizing, he ran in haste to the cabin of the woman but his visitor was fallen to the floor, dead. The
captain noticed the baggage of the woman—a rectangular wooden box that
bear letters which he believed to have been the woman’s address that
would somehow guide them where to take the woman and the baggage. However, the letters inscribed on the box were blurred that they could hardly read:</i></span><span style="font-size: large;"> <b>Nuestra Señora de Br…</b> </span></div>
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<span style="font-size: large;"> <i>As they entered the area of the Philippines, the vessel could not point at whichever direction. They tried so many targets headlong but could not pursue farther because the sailing was very hard and difficult. When
they finally face eastward of the archiphelago targeting the island of
Samar—the sailing was different—it was very smoothly flowing as if they
found themselves docked in the silent shore of (now) Punta Maria. The inscription is now very clear: “</i><b>Nuestra Señora de Borongan<i>.”</i></b><i> When the captain asked what’s the name of the place, the native who met them answered, “</i><b>Borongan.”</b><i> By that answer the problem of the captain was solved so, he told his men to carry down the baggage. The natives were all anticipating the content of the rectangular box—thrill, anticipation, excitement prevailed in their hearts. When the box was fully opened—there appeared before their eyes a beautiful image of the Virgin. The natives were happy and gathered in jubilation for having received such a beautiful and rare gift.</i></span></div>
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<span style="font-size: large;"><i> The
news spread to the entire municipality of </i></span><br />
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<span style="font-size: large;"><i><a href="https://1.bp.blogspot.com/-vpCuI2cXxD8/WBhx4za-E-I/AAAAAAAAATE/BvCeJqajXDIXWN6k3rLvf9Gts6Tx1DFMgCLcB/s1600/padul-ong-001%255B1%255D.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="252" src="https://1.bp.blogspot.com/-vpCuI2cXxD8/WBhx4za-E-I/AAAAAAAAATE/BvCeJqajXDIXWN6k3rLvf9Gts6Tx1DFMgCLcB/s320/padul-ong-001%255B1%255D.jpg" width="320" /></a></i></span></div>
<span style="font-size: large;"><i>Borongan but the image was
placed in strategic place of Punta Maria for anyone to see. After a time, rumors have reached the parish that a beautifully scented lady frequents the </i></span><span style="font-size: large;">Hamorawon<i> Spring on evenings, taking a bath and leaving behind a convincing scent that is beyond description. The
old ones predicted that it could be a miracle because witnesses say
that she easily vanishes when she is through taking a bath. It was proven when a certain woman who had a skin disease got well after dipping her arms in the waters of </i>Hamorawon<i> Spring. After
a consensus made by the parishioners, some credible members of the
community together with some town officials—the image was transferred to
the town of Borongan through a “</i>bilos<i>”(a beat with flag) from Punta Maria.</i></span></div>
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<span style="font-size: large;"><b>II. A RELIGIO-HISTORICAL CRITICISM OF <i>PADUL-ONG</i></b></span></div>
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<span style="font-size: large;"> </span></div>
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<span style="font-size: large;"> Such is the <i>Padul-ong</i> story. But—the question may be asked—how are we to consider this account? I have not heard a native of Borongan question the authenticity of the narrative. Most Boronganons, I think, assume that it preserves an actual event that happened in a specific period and place. I am not an iconoclast, but such an assumption raises questions that cast doubts on its historicity. </span></div>
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<span style="font-size: large;"> <b>A. Internal Evidence</b></span></div>
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<span style="font-size: large;"> Let me begin with the internal evidence. Sad
to say, the story is replete with inconsistencies and improbabilities. A
few examples may be cited from the details. (1) Is there really such a
place as port of Portugal? There
is certainly a port of Lisbon, but to say port of Portugal is like
saying that there is such a place of port of the Philippines. (2) Was there really a ship that sailed from Portugal and came to Borongan, when the <i>bungto</i> was already a parish? Though the bull of Pope Alexander VI, <i>Inter caetera,</i> issued in 1493 and the treaty of Tordesillas in 1494 between Spain and Portugal theoretically make it a possibility,<a href="http://msgrlope.multiply.com/journal/compose#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[5]</span></u></span></span></a> the fact that the Philippines was under Spain make it an improbability. (3) What type was the vessel? The account does not tell us; but Ladera’s recounting of the story describes it as a galleon. But this is improbable, because the Philippines had no galleon</span><br />
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<span style="font-size: large;"><a href="https://4.bp.blogspot.com/-Y2xyWlLgo0c/WBhyBdeNFaI/AAAAAAAAATI/689VtJrHan0l2p7ICaoQgtIouovpmNllQCLcB/s1600/padul-ong-008%255B1%255D.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="233" src="https://4.bp.blogspot.com/-Y2xyWlLgo0c/WBhyBdeNFaI/AAAAAAAAATI/689VtJrHan0l2p7ICaoQgtIouovpmNllQCLcB/s320/padul-ong-008%255B1%255D.jpg" width="320" /></a></span></div>
<span style="font-size: large;"> trade with Portugal! (4)
However, assuming for the sake of argument that, since our version says
that all those on board—except the woman—were men, the ship was not a
galleon, but could have been something like a cargo ship, still, one
wonders whether such a vessel ever plied between Philippines and
Portugal. Was it a pirate ship? It is most likely, but the way its journey to the Philippines is described rules it out. In other words, there seems to be no ship that fits its description. </span></div>
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<span style="font-size: large;"></span><span style="font-size: large;"> (5) Moreover, where was the ship really going? If indeed it went from one port to another just to unload the cargo, did it have a destination? Even that of a buccaneer does not make such erratic voyage. (6)
What makes the lady’s luggage so unusual that the moment the ship
reaches a port, the crew could only try to unload it without success? (7)
If the ship were as big as, say, the Doña Angelina of the Carlos Go
Thong Company in the l970s, it is possible that the captain might not
have minded about the woman. But
in a ship so small like the flagship of Magellan, would a captain ever
forget his passenger—considering that it took months to cross the
Pacific Ocean? (8) Moreover, in an all-male ship, could any man forget a woman? In an age of chivalry, would the crew missed to feed her? (9)
If indeed the woman had a box that contained the image of the Virgin,
would the custom have allowed its loading without inspection? It should be noted that cargoes had to be accounted for. In
the natural course of things, it would be unlikely that no one from the
staff of the captain knew anything about its content.. (9) </span><br />
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<span style="font-size: large;"><a href="https://1.bp.blogspot.com/-VjlZZDtKxwc/WBhyLWxA9FI/AAAAAAAAATM/rTRaTquJuKo8ehwph4xVtZhoys3Fey3sACLcB/s1600/padul-ong-007%255B1%255D.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="224" src="https://1.bp.blogspot.com/-VjlZZDtKxwc/WBhyLWxA9FI/AAAAAAAAATM/rTRaTquJuKo8ehwph4xVtZhoys3Fey3sACLcB/s320/padul-ong-007%255B1%255D.jpg" width="320" /></a></span></div>
<span style="font-size: large;">Also, would the captain allow a woman to board his ship without knowing her identity and destination? (10) Other questions may be asked. It is alleged that the captain asked about the name of the place upon landing on Punta Maria. But why did the people reply “Borongan”, and not “Guintaguican,” which should have been the most logical answer? (11) If it were true that the image was unloaded in Guintaguican, why did the people allow it to be transferred to Borongan? In those days, and probably today, the transfer of an image venerated in a particular place is not an easy matter to do.<a href="http://msgrlope.multiply.com/journal/compose#_ftn6" name="_ftnref6" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[6]</span></u></span></span></a></span></div>
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<span style="font-size: large;"> <b>B. External Evidence</b></span></div>
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<span style="font-size: large;"></span><span style="font-size: large;"> If
we now turn our inquiry to the external evidence, we encounter various
questions. (1) The main problem about the historicity of the account is
that, even if it were internally consistent, there is no document to
corroborate it. I have read the references to Borongan in the 55-volume work of Blair and Robertson,<a href="http://msgrlope.multiply.com/journal/compose#_ftn7" name="_ftnref7" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[7]</span></u></span></span></a>
and in the multi-volume collection of primary documents of S. Zaide,
but I could not find any single reference to it. (2) Also, in an age
when people considered miraculous something that is perceived to be
extraordinary, the first missionaries usually wrote about almost
anything that seemed beyond human control or natural explanation. In
an article I wrote on the Jesuit mission in Guiuan, I mentioned two
“miraculous” events that people attributed to the Virgin of the
Immaculate Conception, the patroness of Guiuan.<a href="http://msgrlope.multiply.com/journal/compose#_ftn8" name="_ftnref8" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[8]</span></u></span></span></a> And these were recorded. If
indeed, the story of the shipment of the image was miraculous, how come
none of the Jesuit reports, or the Franciscan reports for that matter,
mentioned it? (3) Equally
important, it is strange that the Church, if the story were a factual
historical account, did not give importance to it, for all its
popularity among Boronganons, nor, to my recollection, acknowledged its
miraculous origins in document. Does this not indicate that the Church considered it as something other than historical? </span></div>
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<span style="font-size: large;"></span><span style="font-size: large;">
(4) In 1951, President Quirino issued Executive Order No. 486,
instructing teachers of compile historical and cultural data of the
towns in the country, and those in Eastern Samar complied with it. The collection is called <i>Historical Data Papers</i>,<a href="http://msgrlope.multiply.com/journal/compose#_ftn9" name="_ftnref9" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[9]</span></u></span></span></a> kept at the National Library. For
Borongan, for example, Fidel Anacta wrote that included in the
compilation are “historical and cultural data of the municipality of
Borongan and its barrios [that] may serve to perpetuate the social and
cultural heritage of the place,”<a href="http://msgrlope.multiply.com/journal/compose#_ftn10" name="_ftnref10" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[10]</span></u></span></span></a> but if the story of the Virgin were historical, why did Anacta and his co-teachers not include it in the historical part? (5) In my conversation with some Boronganons, I was told that the <i>Natividad</i> became the patroness of the town precisely because of its miraculous journey to the <i>pueblo</i>. This
idea, however, runs counter to the manner in which a patron/ess is
selected at the time of the Jesuit missionaries, and it was</span><br />
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<span style="font-size: large;"><a href="https://2.bp.blogspot.com/-KiZpCt_7540/WBhyT0D6sJI/AAAAAAAAATQ/m8Ge_ncsP4cGPunu-DoTZxhtILlD_m-MQCLcB/s1600/padul-ong-011%255B1%255D.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="186" src="https://2.bp.blogspot.com/-KiZpCt_7540/WBhyT0D6sJI/AAAAAAAAATQ/m8Ge_ncsP4cGPunu-DoTZxhtILlD_m-MQCLcB/s320/padul-ong-011%255B1%255D.jpg" width="320" /></a></span></div>
<span style="font-size: large;"> ordinarily
something like this: having gathered the people, the Jesuit asked them
to choose an advocate before God who would protect them from natural and
supernatural calamities. They were instructed to consider several names of saints, write them on paper, fold them, and place them into an urn. Then, the one whose name had been drawn by lot was named their patron.<a href="http://msgrlope.multiply.com/journal/compose#_ftn11" name="_ftnref11" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[11]</span></u></span></span></a></span></div>
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<span style="font-size: large;"> Thus, both internal and external facts demonstrate that there is a wide gulf between the <i>Padul-ong</i> account and actual historical experience. But if they show that the story cannot be regarded as historical, how are we to treat it? I
suggest that the best way is to look at it from the point of view of
literary criticism; after all, the account is clearly an oral tradition.</span></div>
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<span style="font-size: large;"> </span></h2>
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<span style="font-size: large;"><b>III. A LITERARY-CRITICAL VIEW OF THE <i>PADUL-ONG </i>“TRA-DITION”</b></span></h2>
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<span style="font-size: large;"> From a literary standpoint, how are we to understanding the <i>padul-ong</i> story?<a href="http://msgrlope.multiply.com/journal/compose#_ftn12" name="_ftnref12" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[12]</span></u></span></span></a> It
is instructive that the brochure on the “tradition”, “Padul-ong
Festival,” uses various words to describe it: myth, legend, and tale.<a href="http://msgrlope.multiply.com/journal/compose#_ftn13" name="_ftnref13" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[13]</span></u></span></span></a> Actually, these terms, as far as I am concerned, are legitimate. After
all, there is no agreed definition on these </span><br />
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<span style="font-size: large;"><a href="https://3.bp.blogspot.com/-HHv6KnQTlLM/WBhycTuuKCI/AAAAAAAAATY/5L_pnBEk8AIiioY_0thKzWWSJ1GrtIE1gCLcB/s1600/padul-ong-012%255B1%255D.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="179" src="https://3.bp.blogspot.com/-HHv6KnQTlLM/WBhycTuuKCI/AAAAAAAAATY/5L_pnBEk8AIiioY_0thKzWWSJ1GrtIE1gCLcB/s320/padul-ong-012%255B1%255D.jpg" width="320" /></a></span></div>
<span style="font-size: large;">literary genres. Besides,
the differences between these terms are so fluid that each author has
almost a different way of using these terms. But as a biblical scholar who has been engaged in the study of the literary genres of the Bible, I would like to treat the <i>padul-ong</i> narrative as an aetiology, though I would not cavil with someone who would consider it as a legend or myth.<a href="http://msgrlope.multiply.com/journal/compose#_ftn14" name="_ftnref14" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[14]</span></u></span></span></a> But
for my purpose, I would prefer to place it under the rubric of
aetiology, following the great literary critic, Herman Gunkel, a German
scholar, whose study of legends remains influential.<a href="http://msgrlope.multiply.com/journal/compose#_ftn15" name="_ftnref15" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[15]</span></u></span></span></a></span></div>
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<span style="font-size: large;"> </span></h3>
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<span style="color: black; font-size: large;"><b>A.</b><span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span><b>The Padul-ong Story: A Cultic Aetiology</b></span></h3>
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<span style="font-size: large;"> </span></div>
<div align="justify" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; margin: 0cm 0cm 0pt; text-align: justify;">
<span style="font-size: large;"><a href="http://msgrlope.multiply.com/photos/hi-res/1M/152" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" class="alignright" src="http://images.msgrlope.multiply.com/image/4NeQuDPDMvyTPutWw2tRTg/photos/1M/300x300/152/padul-ong-0111.jpg?et=Ny4i3I0mln0Uq0um2FWOgg&nmid=0" /></a></span><span style="font-size: large;"> What is aetiology? Aetiology
is a term used to designate a story that is designed to explain how an
existing phenomenon in nature, custom or institution came into being by
recounting a past event which is taken to be the effective cause of that phenomenon. As a starting point, Gunkel asserts that aetiological stories are answers to questions—man looks at things and ask why. Thus,
he classifies these stories in terms of the kind of questions that he
assumes to lie behind the answers embodied in the narrative. Gunkel
gives four types: (1) ethnological aetiology, which gives reasons for
relations among tribal groups; (2) etymological aetiology, which
explains the names of persons and places; (3) cultic aetiology, which
accounts for the origin of religious rites and customs; and (4)
geological aetiology, which explains the origin of a particular locality
or geological formation.<span class="MsoFootnoteReference"> <a href="http://msgrlope.multiply.com/journal/compose#_ftn16" name="_ftnref16" title=""><span class="MsoFootnoteReference"><u><span style="color: blue;">[16]</span></u></span></a></span> In Eastern Samar history and culture, one (1) and four (4) are not common, but the second is recurrent. The story that the town of Oras was so named when the Spanish <i>cura</i> gave that name after the place experienced 8 consecutive days of storm and rain is obviously an etymological aetiology. The same may be said of the explanation that the word Guiuan comes from <i>guibang</i>, or</span><br />
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<span style="font-size: large;"><a href="https://3.bp.blogspot.com/-F1Hf2nKex44/WBhykwd5PCI/AAAAAAAAATc/zfHl37pZPLgp5GTK45uj_yInBILTxyR3wCLcB/s1600/padul-ong-015%255B1%255D.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="233" src="https://3.bp.blogspot.com/-F1Hf2nKex44/WBhykwd5PCI/AAAAAAAAATc/zfHl37pZPLgp5GTK45uj_yInBILTxyR3wCLcB/s320/padul-ong-015%255B1%255D.jpg" width="320" /></a></span></div>
<span style="font-size: large;"> that Sulat originates from <i>suslatan</i> or that Borongan is derived from <i>borong</i><a href="http://msgrlope.multiply.com/journal/compose#_ftn17" name="_ftnref17" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[17]</span></u></span></span></a>—these are aetiologies which are difficult to verify. Some of these, etymologically erroneous as they are, in fact contradict older aetiologies.<a href="http://msgrlope.multiply.com/journal/compose#_ftn18" name="_ftnref18" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[18]</span></u></span></span></a> My theory is that the <i>Padul-ong</i> story is a cultic aetiology that legitimizes the devotion to the Patroness. Thus,
we can make sense out of the historical inconsistencies and
improbabilities of the story by utilizing an aetiological motif to
interpret its various elements.</span></div>
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<span style="font-size: large;"><b> </b></span></div>
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<span style="font-size: large;"><b>B. The Three Original Aetiologies in the <i>Padul-ong</i> Story</b></span></div>
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<span style="font-size: large;"> </span></div>
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<span style="font-size: large;"></span><span style="font-size: large;"> If it is a cultic aetiology, the question may be raised: how did the story originate? I propose that the story developed this way. At the first stage of the tradition, there were three separate aetiologies. Later, these aetiologies were conflated, giving rise to (a) variation(s) of the present version of the narrative. Let me first describe the first stage. At
this stage, there were three (3) originally distinct aetiologies that
answer three questions: (1) Why is Guintaguican called Punta Maria? (2) Why does the water of Hamorawon Spring have healing powers? (3) Why is the <i>Natividad</i> the Patroness of Borongan? In
the same way that the people of Oras, not knowing why the town was
called by that name, told the story of the eight days of storm and
darkness,<a href="http://msgrlope.multiply.com/journal/compose#_ftn19" name="_ftnref19" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[19]</span></u></span></span></a> so the people in these parts, who were ignorant of the answers to these questions, created an aetiology or myth, if you please. To facilitate navigation, the early Spanish sailors named a body of land that sticks out as <i>punta</i>
(reference point), but the inhabitants of Guintaguican did not know why
it was so called, so they began explaining that it was called <i>Punta Maria</i> because it was at this place that the image of Maria was unloaded from the Spanish galleon.<a href="http://msgrlope.multiply.com/journal/compose#_ftn20" name="_ftnref20" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[20]</span></u></span></span></a> The water from the spring of Hamorawon had curative powers not because a good spirit (<i>cahoynon</i>)
lived there—which was probably the answer of the pre-Hispanic
Boronganon—but because—and this is the reply of the baptized
Boronganon—the Blessed Virgin frequently bathed there. The Virgin Mary became the patroness of the town because it was to this place that the Galleon miraculously brought her image. </span></div>
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<span style="font-size: large;"><br /></span></div>
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<span style="font-size: large;"><b> C. The Conflation of Aetiologies</b></span></div>
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<span style="font-size: large;"><br /></span></div>
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<span style="font-size: large;"> At the second stage, these aetiologies were conflated. The Guintaguican aetiology was in time joined with the third aetiology. Thus,
we have the story as recollected, for example, by the late Conrado
Balagapo, which I reproduce without comment or correction: <i>Tradition has it that the Image of the Blessed Virgin of the Nativity first landed in Gintagikan or Punta Maria. It
seemed that weather was always foul while there; the rearly Boronganons
thought that the Blessed Mother wished to be enshrined a bit to the
south; so they sought for the place wrapped in mist or “borong”, since
then Borongan had enshrined the image we have in its altar, as the
beloved Patroness</i>.<a href="http://msgrlope.multiply.com/journal/compose#_ftn21" name="_ftnref21" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[21]</span></u></span></span></a> Obviously, the common people had no longer any recollection as to how the Virgin of the Nativity was chosen as their patron. Also, it is to be noted that the belief in the curative power of the water from Hamorawon spring is no doubt pre-Hispanic. But
a Christian explanation had supplanted the pre-Hispanic credence, and
so the belief arose if the image of the Virgin at the parish church
could not be found from time to time, it was because she was bathing at
the Hamorawon spring. Hence, its healing powers. </span></div>
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<span style="font-size: large;"><br /></span></div>
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<span style="font-size: large;"></span><span style="font-size: large;"> </span><span style="font-size: large;">But this story was applied later to the box that was unloaded at Guintaguican. Hence
the following account—I reproduce without correction or comment—which
says that the image was missing in Punta Maria, only to be found in
Borongan: <i>On the course of their trip along Ibabao (Eastern Coast of
Samar) and dropped anchor at a certain shore, much to the crew’s
surprise, they found it easy to unload. The natives were happy to receive the image. But the captain asked for the name of the nearest biggest settlement, the villagers answered: Borongan. They built huts and placed the image in a strategic place for everybody to adore. However, news would spread in the entire village that the image was missing. Sometimes, it could be found in the nearest biggest settlement which is now Borongan</i></span><br />
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<span style="font-size: large;"><i><a href="https://1.bp.blogspot.com/-LJkVc4d5hKk/WBhyuU-fS3I/AAAAAAAAATg/KYQsMWe9r4QAvam0MN-NjNBasfbAAFmYQCLcB/s1600/padul-ong-016%255B1%255D.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="256" src="https://1.bp.blogspot.com/-LJkVc4d5hKk/WBhyuU-fS3I/AAAAAAAAATg/KYQsMWe9r4QAvam0MN-NjNBasfbAAFmYQCLcB/s320/padul-ong-016%255B1%255D.jpg" width="320" /></a></i></span></div>
<span style="font-size: large;"><i> </i>poblacion.<a href="http://msgrlope.multiply.com/journal/compose#_ftn22" name="_ftnref22" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[22]</span></u></span></span></a> The conflation of these three aetiologies gave rise to a form of the current version of the <i>Padul-ong</i> story, like that one which I quoted at the beginning of this talk. In
this version, the image of the Virgin had to be delivered by the people
of Punta Maria to the Borongan port—which I will advert to in a moment—
by means of a boat. In the process of conflation, of course, various
elements of the different stories were ignored, while others were at the
same time added, to the effect that the resulting version became laden
with historical improbabilities and inconsistencies which people
overlook.</span></div>
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<span style="font-size: large;"><br /></span></div>
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<span style="font-size: large;"> <b>D. The Historical Core of the <i>Padul-ong</i> Aetiologies</b></span></div>
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<span style="font-size: large;"><br /></span></div>
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<span style="font-size: large;"></span><span style="font-size: large;"> But the question may be raised. In regarding the stories behind the <i>Padul-ong</i> as aetiologies, does this mean that these stories are not true? Obviously, as I already commented, these stories contain a number of improbabilities so that they could not be entirely considered as historical. But as in legends and myths, some historical factors shaped these aetiologies. I
have already noted that before the Spaniards came to Borongan, the
natives must have experienced some forms of healing, after having bathed
in the spring of Hamorawon. And of course, the <i>Natividad</i> is the patroness of Borongan, even though the Boronganons could not explain the process involved in the choice of the Virgin. What about the unloading of the woman’s luggage? I theorize that Boronganons have a recollection of an unloading of cargoes from a ship. Historically, this is true, and one easily recalls here what happened in the 1600s. It
may be recalled that at this time, the Dutch and the Spaniards were
enemies, and from time to time, the former would come to Manila,
blockading the city and seizing the galleons and their priced cargoes. </span></div>
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<span style="font-size: large;"><br /></span></div>
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<span style="font-size: large;"></span><span style="font-size: large;"> In 1620, however, the Dutch, instead of blockading Manila, went to San Bernardino Strait near Laoang, Northern Samar, in three ships to waylay the galleons coming from Acapulco, Mexico. That year, two galleons, <i>San Nicolas</i> (the</span><br />
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<span style="font-size: large;"><a href="https://2.bp.blogspot.com/-lkGrNv0cT3c/WBhy2vdORRI/AAAAAAAAATk/Du2m_7F5k3Mgd_8kv-e8wzQrQvoQ3AAGQCLcB/s1600/padul-ong-017%255B1%255D.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="253" src="https://2.bp.blogspot.com/-lkGrNv0cT3c/WBhy2vdORRI/AAAAAAAAATk/Du2m_7F5k3Mgd_8kv-e8wzQrQvoQ3AAGQCLcB/s320/padul-ong-017%255B1%255D.jpg" width="320" /></a></span></div>
<span style="font-size: large;"> flagship) and a <i>patache </i>(her escort)<i>,</i> were making a voyage to the Philippines under the command of Don Fernando de Ayala. When Ayala saw the Dutch ships, he fired the gun of the flagship and disabled one of them. When the other two Dutch ships maneuvered for firing position, night fell and a commotion arose. Under
cover of darkness, de Ayala raced southward along the Eastern Samar
coast, and landed in the port of Borongan where he discharged his
precious cargo before the Dutch could get hold of them.<a href="http://msgrlope.multiply.com/journal/compose#_ftn23" name="_ftnref23" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[23]</span></u></span></span></a>
. Of course, the galleon did not land in Guintaguican, but to me, this
is the historical event that helped shape the tradition of the landing
of the Spanish ship that unloaded the luggage, supposedly containing the
image of the Virgin. </span></div>
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<span style="font-size: large;"><br /></span></div>
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<span style="font-size: large;"><b>IV. CONCLUSION AND RECOMMENDATIONS</b></span></div>
<h4 style="font-family: Georgia,"Times New Roman",serif; margin: 0cm 0cm 0pt;">
<span style="font-size: large;"> </span></h4>
<h4 style="font-family: Georgia,"Times New Roman",serif; margin: 0cm 0cm 0pt;">
<span style="font-size: large;">A. Conclusions</span></h4>
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<span style="font-size: large;"><br /></span></div>
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<span style="font-size: large;"> The <i>Padul-ong, </i>or
rather, the story behind it—it appears from our inquiry—can in now way
be treated as history, even if there are historical events that lie
behind it, though already beyond recovery. It is, however, safe to say that the story behind the <i>Padul-ong</i> is an aetiology, or more precisely, are three aetiologies that were later conflated. These aetiologies arose because of the need to satisfy questions that obtain in a community that searches for its own identity. The
answers, as in myths and legends, are shaped by historical factors and
by the creativity of the people themselves who make what later on
becomes tradition. In the
present tradition in question, the historical core was in the process
embellished, with the addition of other details that come from the three
aetiologies, winding up with a new form of the story, like the present
version to which some people have given the term <i>Padul-ong</i>.<a href="http://msgrlope.multiply.com/journal/compose#_ftn24" name="_ftnref24" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[24]</span></u></span></span></a> </span></div>
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<span style="font-size: large;"></span><span style="font-size: large;"> The <i>Padul-ong</i>
story (or any of its variations), like the aetiologies behind it,
legitimates the cult of the Patroness of Borongan. This explains why
people from all over the island of Samar (as well as from other places
outside it) would come to Borongan, especially during fiesta, to fulfill
a vow or a promise they had made to the Patroness, usually in</span><br />
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<span style="font-size: large;"><a href="https://3.bp.blogspot.com/-0fiBS5Eglxw/WBhy-46LVdI/AAAAAAAAATo/Jtf5uEI28iIp1EQyoMlCx8xso0CmaG0XQCLcB/s1600/padul-ong-018%255B1%255D.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="246" src="https://3.bp.blogspot.com/-0fiBS5Eglxw/WBhy-46LVdI/AAAAAAAAATo/Jtf5uEI28iIp1EQyoMlCx8xso0CmaG0XQCLcB/s320/padul-ong-018%255B1%255D.jpg" width="320" /></a></span></div>
<span style="font-size: large;">
thanksgiving for the favor they had received through her powerful
intercession.<a href="http://msgrlope.multiply.com/journal/compose#_ftn25" name="_ftnref25" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[25]</span></u></span></span></a> Because of the image of the Patroness, the Borongan parish church has virtually become a shrine for pilgrims. It is therefore understandable that the story focuses on the luggage of the woman that contained the image. Indeed,
every detail embellishment in the story—whether the old or the new
version—is told with the intention of enhancing the miraculous character
of the image. The miraculous circumstances in the story are clearly told in the service of it. And that, obviously, legitimizes the miraculous character of the image which people attribute to it. </span></div>
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<span style="font-size: large;"><br /></span></div>
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<span style="font-size: large;">
As for the newest version of the story that I quoted at length at the
beginning of this talk, one, of course, is not mistaken in concluding
that its details were meant to justify the ritual that is being observed
in the celebration during the town fiesta of Borongan—they do not
appear in the earlier account of the tradition. The
ritual or the re-enactment of the story was, in other words, first
conceived, and the embellishment came later on to validate it.</span></div>
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<span style="font-size: large;"><br /></span></div>
<h2 style="font-family: Georgia,"Times New Roman",serif; margin: 0cm 0cm 0pt;">
<span style="font-size: large;">
</span><span style="font-size: large;"><b> B. Recommendations</b></span></h2>
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<span style="font-size: large;"><br /></span></div>
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<span style="font-size: large;"><b> 1.<span style="-moz-font-feature-settings: normal; -moz-font-language-override: normal; font-size-adjust: none; font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></b><b>Must the <i>Padul-ong</i> celebration go on? </b></span></div>
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<span style="font-size: large;"><br /></span></div>
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<span style="font-size: large;"></span><span style="font-size: large;">
Since it is not an historical but evidently an aetiological legend,
though with something historical behind it, shall we cease celebrating
the <i>Padul-ong</i> Festival? The lack of verifiable historical notes does not, of course, invalidate the legitimacy of its celebration. For one thing, the <i>Padul-ong</i> somehow answers our need for rootedness, our search for identity as Estehanons. It contributes to the wholeness of our culture, giving a cultural support to what it means to be an Estehanon. So, if the <i>Padul-ong</i> has to be of any use to the Estenanons, it should be seen along this gamut of thought. I </span><br />
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<span style="font-size: large;"><a href="https://4.bp.blogspot.com/-L2TJsPbeuP8/WBhzNH9h1PI/AAAAAAAAATs/ZXbseFOSGfYzeQ4Y45utnitsA3D4_w2vgCLcB/s1600/2014%2BJipapad%2BPadulong.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="189" src="https://4.bp.blogspot.com/-L2TJsPbeuP8/WBhzNH9h1PI/AAAAAAAAATs/ZXbseFOSGfYzeQ4Y45utnitsA3D4_w2vgCLcB/s320/2014%2BJipapad%2BPadulong.jpg" width="320" /></a></span></div>
<span style="font-size: large;">do believe that these aetiologies easily related to the life of the people in Borongan during the Spanish era. The
people of Guintaguican could easily appeal to the Virgin not only at
the time when the sea was rough, but also during typhoons and other
natural calamities. The Hamorawon tradition must have been meaningful to the Boronganons who from time to time suffered from the cholera epidemic.<a href="http://msgrlope.multiply.com/journal/compose#_ftn26" name="_ftnref26" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[26]</span></u></span></span></a> And I see no reason why the aetiologies would not make sense today. However—and
this I would like to emphasize—it would be a disservice to these
aetiologies or the “tradition” if today we will only look at it as
nothing more than an event that we have to celebrate for tourism
purposes. It will lose its meaning and people will be alienated from it. Its survival can be assured only if it is rooted in the culture and well-being of our people. Commercialism will destroy it.</span></div>
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<span style="font-size: large;"> </span></div>
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<span style="font-size: large;"><b> 2. Shall we limit ourselves to the <i>Padul-ong</i> celebration?</b></span></div>
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<span style="font-size: large;"> </span></div>
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<span style="font-size: large;"> For all its advantages, however, I see two major drawbacks in the <i>Padul-ong</i> celebration. Here,
I shall not mention some minor problems that I find in the way it is
observed, as, for instance, in the matter of consistency. For example:
if the <i>Padul-ong</i> is a re-enactment, why do the participants use a modern motor boat?<a href="http://msgrlope.multiply.com/journal/compose#_ftn27" name="_ftnref27" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[27]</span></u></span></span></a> Why do they use the 19<sup>th</sup> century Filipina dress, instead of the 17<sup>th</sup> or 18<sup>th</sup> century-attire?<a href="http://msgrlope.multiply.com/journal/compose#_ftn28" name="_ftnref28" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[28]</span></u></span></span></a> These are quibbles that are better addressed in performing arts rather than in history and religion.<a href="http://msgrlope.multiply.com/journal/compose#_ftn29" name="_ftnref29" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[29]</span></u></span></span></a> So, let me go back to my two major questions<b>. First, the <i>Padul-ong</i> is a Borongan tradition.</b> Definitely, the whole people of Eastern Samar do not own it. So, the question is: is there any other tradition that all Estehanons can easily identify themselves with? Right now, I have in mind two events. The first is, the story of the landing of Ferdinand Magellan in Homonhon on March 16, 1521.<a href="http://msgrlope.multiply.com/journal/compose#_ftn30" name="_ftnref30" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[30]</span></u></span></span></a> The second is the landing of Miguel Lopez de Legaspi in</span><br />
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<span style="font-size: large;"><a href="https://2.bp.blogspot.com/-e5nFFwwl17k/WBhzVMF9ExI/AAAAAAAAATw/FU1WGMaencw3-fgbQpX2A2YE82mZQd5BgCLcB/s1600/2014%2BPadulong%2BComprehensive.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="173" src="https://2.bp.blogspot.com/-e5nFFwwl17k/WBhzVMF9ExI/AAAAAAAAATw/FU1WGMaencw3-fgbQpX2A2YE82mZQd5BgCLcB/s320/2014%2BPadulong%2BComprehensive.jpg" width="320" /></a></span></div>
<span style="font-size: large;"> Tubabao island, Oras, Eastern Samar, on February 13, 1565.<a href="http://msgrlope.multiply.com/journal/compose#_ftn31" name="_ftnref31" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[31]</span></u></span></span></a> This is also the date when Eastern Samar was declared a Spanish <i>encomienda</i>. Both
of these events can be historically verified and provide much material
to the portrayal of the encounter between the native and Spanish
culture. <b>Second, the <i>Padul-ong</i> reflects an animist religion</b>. . It does not dovetail with the Virgin in whose honor it is celebrated. In fact, Christianity is not yet there. The theology is still pre-Hispanic. It does not yet have the Christian value system, and all that is dear to Christianity.*</span></div>
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<span style="font-size: large;"> </span><span style="font-size: large;">
</span></div>
<div class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; margin: 0cm 0cm 0pt; text-align: justify;">
<span style="font-size: large;"><i>24 June 2002</i></span></div>
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<span style="font-size: large;"><i>Feast of John the Baptist</i></span></div>
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<span style="font-size: large;"><i>11:16 PM </i></span><span style="font-size: large;"> </span></div>
<div style="font-family: Georgia,"Times New Roman",serif;">
<span style="font-size: large;"><br clear="all" /></span>
<br />
<hr align="left" size="1" width="33%" />
<div id="ftn1">
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-align: justify; text-indent: 14.4pt;">
<span style="font-size: large;"><a href="http://msgrlope.multiply.com/journal/compose#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[1]</span></u></span></span></a></span><span style="font-size: large;">A
talk delivered by Rev Msgr Dr Lope C. Robredillo during the “Padul-ong
Conference” at Provincial Governor’s Office (PGO) Conference Hall,
Provincial Capitol, Borongan, Eastern Samar, June 23, 2002. </span></div>
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<span style="font-size: large;"><br /></span></div>
</div>
<div id="ftn2">
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<span style="font-size: large;"><a href="http://msgrlope.multiply.com/journal/compose#_ftnref2" name="_ftn2" title=""></a></span></div>
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<span class="MsoFootnoteReference" style="font-size: large;"><span class="MsoFootnoteReference">[2]</span></span><span style="font-size: large;"><i>Padul-ong</i></span><span style="font-size: large;">
is the term used only lately to describe the reenactment of the
so-called conduction of the image of the Virgin from Punta Maria to the
Borongan port in Rawis. Its root word is<i> dul-ong</i>, which means to conduct, accompany, deliver, escort someone or something. See V. Unruh, <i>Speak Waray</i> [np, nd]. 96; E. Macabenta, <i>Binisaya-English/English-Binisaya Dictionary</i> (Quezon City: Emansonz, 1979), 67; T. Abuyen, <i>Diksyonaryo Waray-Waray (Visaya)</i> (np: Tomas Abuyen, 1992), 84. <i>Padul-ong</i>, a noun, literally refers to a celebration held on the occasion of receiving something that has been delivered. It is <i>not</i> derived from the term <i>padul-onga,</i> contrary to the claims of the Philippine Information Agency, Borongan. The oral tradition never calls the transfer of the image <i>padul-ong</i>.</span></div>
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<span style="font-size: large;"><br /></span></div>
</div>
<div id="ftn3">
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<span style="font-size: large;"><a href="http://msgrlope.multiply.com/journal/compose#_ftnref3" name="_ftn3" title=""></a></span></div>
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-align: justify; text-indent: 14.4pt;">
<span class="MsoFootnoteReference" style="font-size: large;"><span class="MsoFootnoteReference">[3]</span></span><span style="font-size: large;">Although many would describe the cultural re-enactment of Padul-ong as tradition, its history is actually very recent. There
is no doubt, however, that the story behind it can be called a
tradition, if the word is used to refer to a story that has been handed
down orally, with variations, different forms, and recompositions. </span></div>
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<span style="font-size: large;"><br /></span></div>
</div>
<div id="ftn4">
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-align: justify; text-indent: 14.4pt;">
<span style="font-size: large;"><a href="http://msgrlope.multiply.com/journal/compose#_ftnref4" name="_ftn4" title=""></a></span></div>
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-align: justify; text-indent: 14.4pt;">
<span class="MsoFootnoteReference" style="font-size: large;"><span class="MsoFootnoteReference">[4]</span></span><span style="font-size: large;">Anonymous, “The Legendary and Historic Borongan Tale,” <i>Souvenir Program, 1995 Borongan Town Fiesta</i>
(Borongan: Committee on Souvenir Program [Fe Gerodias, Antonio
Moralita, Alice Nicart, Merlita Sabate, Lida Pagulayan], 1995),
unpaginated. Of course, I know of other accounts, and there are discrepancies. See,
for example, Conrado Balagapo, “Short Historical Account of Borongan”
(MS, typewritten, 2 pages; 1983), 1; Jose Ladera, “Borongan Vignettes,” <i>Souvenir Program,</i> <i>1989 Borongan Town Fiesta</i>, unpaginated; and “<i>Padul-ong</i>
Festival,” (pamphlet), Philippine Information Agency, Borongan, Eastern
Samar, no author, but with acknowledgment to the masteral thesis of
Pacil Ramirez. No date. For
the present purpose, however, I chose to reprint the 1995 version
because it seems to be the basis of the current presentation of the <i>Padul-ong</i> Festival.</span></div>
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<span style="font-size: large;"><br /></span></div>
</div>
<div id="ftn5">
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-align: justify; text-indent: 14.4pt;">
<span style="font-size: large;"><a href="http://msgrlope.multiply.com/journal/compose#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[5]</span></u></span></span></a></span><span style="font-size: large;">The
treaty of Tordesillas between Spain and Portugal provided for the
drawing of the line of demarcation between their respective spheres of
influence, trade and conquest 170 leagues west of the Azores. It
was the claim of Portugal that the Philippines was within the
Portuguese sphere of influence if this line were produced into the
eastern hemisphere. See H. de la Costa, <i>Readings in Philippine History</i> (Manila: Bookmark, 1967), 16. </span><span style="font-size: large;"> </span></div>
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-align: justify; text-indent: 14.4pt;">
<span style="font-size: large;"><br /></span></div>
</div>
<div id="ftn6">
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-indent: 14.4pt;">
<span style="font-size: large;"><a href="http://msgrlope.multiply.com/journal/compose#_ftnref6" name="_ftn6" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[6]</span></u></span></span></a></span><span style="font-size: large;">See, for example, B. Cruickshank, “The Dapdap Incident<i>,”</i> <i>Leyte-Samar Studies</i> 9 (1975) 1, 32-58.</span></div>
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-indent: 14.4pt;">
<span style="font-size: large;"><br /></span></div>
</div>
<div id="ftn7">
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-align: justify; text-indent: 14.4pt;">
<span style="font-size: large;"><a href="http://msgrlope.multiply.com/journal/compose#_ftnref7" name="_ftn7" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[7]</span></u></span></span></a></span><span style="font-size: large;">E. Blair and J. Robertson, eds. <i>The Philippine Islands</i>, 55 vols. (Cleveland: Arthur H Clark, 1903-1909.</span></div>
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-align: justify; text-indent: 14.4pt;">
<span style="font-size: large;"><br /></span></div>
</div>
<div id="ftn8">
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-align: justify; text-indent: 14.4pt;">
<span style="font-size: large;"><a href="http://msgrlope.multiply.com/journal/compose#_ftnref8" name="_ftn8" title=""></a></span></div>
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-align: justify; text-indent: 14.4pt;">
<span class="MsoFootnoteReference" style="font-size: large;"><span class="MsoFootnoteReference">[8]</span></span><span style="font-size: large;">L.
Robredillo, “The Jesuit Mission of Guiuan: An Historical Essay on the
Beginnings of the Evangelization of Guiuan, Eastern Samar.,” <i>400 Years of Evangelization, Quadricentennial Celebration</i>, 1995, 2-18; see also “A History of Guiuan (Eastern Samar),” www.msgrlope.multiply.com.</span></div>
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-align: justify; text-indent: 14.4pt;">
<span style="font-size: large;"><br /></span></div>
</div>
<div id="ftn9">
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-indent: 14.4pt;">
<span style="font-size: large;"><a href="http://msgrlope.multiply.com/journal/compose#_ftnref9" name="_ftn9" title=""></a></span></div>
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-indent: 14.4pt;">
<span class="MsoFootnoteReference" style="font-size: large;"><span class="MsoFootnoteReference">[9]</span></span><span style="font-size: large;">Philippine National Library, <i>Historical Data Papers</i>, Samar, 1951-1953. </span></div>
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-indent: 14.4pt;">
<span style="font-size: large;"><br /></span></div>
</div>
<div id="ftn10">
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-indent: 14.4pt;">
<span style="font-size: large;"><a href="http://msgrlope.multiply.com/journal/compose#_ftnref10" name="_ftn10" title=""></a></span></div>
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-align: justify; text-indent: 14.4pt;">
<span class="MsoFootnoteReference" style="font-size: large;"><span class="MsoFootnoteReference">[10]</span></span><span style="font-size: large;">Fidel Anacta et al, “History and Cultural Life of the Municipality of Borongan,” <i>Historical Data Papers</i>, Samar, 1952-1953. </span></div>
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-align: justify; text-indent: 14.4pt;">
<span style="font-size: large;"><br /></span></div>
</div>
<div id="ftn11">
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-indent: 14.4pt;">
<span style="font-size: large;"><a href="http://msgrlope.multiply.com/journal/compose#_ftnref11" name="_ftn11" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[11]</span></u></span></span></a></span><span style="font-size: large;"> See, for example, F. Alzina, <i>Historia de las islas y indios de Bisayas… 1668</i>, II, Bk 3, Ch. 24.</span></div>
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-indent: 14.4pt;">
<span style="font-size: large;"><br /></span></div>
</div>
<div id="ftn12">
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-align: justify; text-indent: 14.4pt;">
<span style="font-size: large;"><a href="http://msgrlope.multiply.com/journal/compose#_ftnref12" name="_ftn12" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[12]</span></u></span></span></a></span><span style="font-size: large;">For a literary study of the Sinulog of Cebu, see Quijano de Manila [Nick Joaquin], <i>Discourses of the Devil’s Advocate and Other Controversies </i>(Manila: Nick Joaquin, 1983), 141-152.</span></div>
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-align: justify; text-indent: 14.4pt;">
<span style="font-size: large;"><br /></span></div>
</div>
<div id="ftn13">
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-indent: 14.4pt;">
<span style="font-size: large;"><a href="http://msgrlope.multiply.com/journal/compose#_ftnref13" name="_ftn13" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[13]</span></u></span></span></a></span><span style="font-size: large;">“<i>Padul-ong </i>Festival,”
produced by the Philippine Information Agency in Borongan for the
Borongan Town Fiesta Executive Committee and the Provincial Tourism
Council of Eastern Samar </span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-indent: 14.4pt;">
<span style="font-size: large;"><br /></span></div>
</div>
<div id="ftn14">
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-align: justify; text-indent: 14.4pt;">
<span style="font-size: large;"><a href="http://msgrlope.multiply.com/journal/compose#_ftnref14" name="_ftn14" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[14]</span></u></span></span></a></span><span style="font-size: large;">For a general knowledge of these literary genres, see K. W. Balle, “Myth and Mythology,” The <i>New Encyclopaedia Britannica</i>, 24 (1991) 712-727.</span></div>
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-indent: 14.4pt;">
<span style="font-size: large;"><br /></span></div>
</div>
<div id="ftn15">
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-indent: 14.4pt;">
<span style="font-size: large;"><a href="http://msgrlope.multiply.com/journal/compose#_ftnref15" name="_ftn15" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[15]</span></u></span></span></a></span><span style="font-size: large;">The influential work of H. Gunkel is <i>The Legends of Genesis</i> (New York: W. H. Carruth, 1964).</span></div>
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-indent: 14.4pt;">
<span style="font-size: large;"><br /></span></div>
</div>
<div id="ftn16">
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-align: justify; text-indent: 14.4pt;">
<span style="font-size: large;"><a href="http://msgrlope.multiply.com/journal/compose#_ftnref16" name="_ftn16" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[16]</span></u></span></span></a></span><span style="font-size: large;">J. Priest, “Etiology,” <i>The Interpreter’s Dictionary of the Bible, Supplementary Volume</i> (ed.K. Crim; Nashville: Abingdon, 1976), 293. </span></div>
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-align: justify; text-indent: 14.4pt;">
<span style="font-size: large;"><br /></span></div>
</div>
<div id="ftn17">
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-align: justify; text-indent: 14.4pt;">
<span style="font-size: large;"><a href="http://msgrlope.multiply.com/journal/compose#_ftnref17" name="_ftn17" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[17]</span></u></span></span></a></span><span style="font-size: large;">See Souvenir Program, <i>1984 Oras Town Fiesta</i>; Souvenir Program, <i>1961 Guiuan Town Fiesta</i>; Souvenir Program, <i>1956 Borongan Town Fiesta.</i></span></div>
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-align: justify; text-indent: 14.4pt;">
<span style="font-size: large;"><i> </i> </span></div>
</div>
<div id="ftn18">
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-indent: 14.4pt;">
<span style="font-size: large;"><a href="http://msgrlope.multiply.com/journal/compose#_ftnref18" name="_ftn18" title=""></a></span></div>
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-align: justify; text-indent: 14.4pt;">
<span class="MsoFootnoteReference" style="font-size: large;"><span class="MsoFootnoteReference">[18]</span></span><span style="font-size: large;">See F. Alzina, <i>Historia de las islas y indios de Bisayas… 1668</i>. See also L Robredillo, “A Brief Church History of Sulat Under Spain, 1603-1898,” Souvenir Program, <i>1987 Sulat Town Fiesta</i>;
L. Robredillo, “The Jesuit Mission of Guiuan: An Historical Essay on
the Beginnings of the Evangelization of Guiuan, Eastern Samar.,” <i>400 Years of Evangelization, Quadricentennial Celebration</i>, 1995, 2-18. </span></div>
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-align: justify; text-indent: 14.4pt;">
<span style="font-size: large;"><br /></span></div>
</div>
<div id="ftn19">
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-align: justify; text-indent: 14.4pt;">
<span style="font-size: large;"><a href="http://msgrlope.multiply.com/journal/compose#_ftnref19" name="_ftn19" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[19]</span></u></span></span></a></span><span style="font-size: large;">When I was still in the grades, I happened to attend the fiesta in Dampigan, Dolores, Eastern Samar. Curious as I was, I asked someone from the <i>barrio</i> why was the place known as Dampigan. I was told that it was so called because a white bell was “pushed ashore” (the Bisayan word for this is <i>dampig</i>); but the people pushed it back to the river, and the bell drifted to Manila. Which
is why Manila became a big city; had the people of Dampigan or Malabon
accepted the bell and placed it in their chapel, their barrio would have
been the great Manila. </span></div>
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-align: justify; text-indent: 14.4pt;">
<span style="font-size: large;"><br /></span></div>
</div>
<div id="ftn20">
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt;">
<span style="font-size: large;"><a href="http://msgrlope.multiply.com/journal/compose#_ftnref20" name="_ftn20" title=""></a></span></div>
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-align: justify; text-indent: 14.4pt;">
<span class="MsoFootnoteReference" style="font-size: large;"><span class="MsoFootnoteReference">[20]</span></span><span style="font-size: large;">Redolent
of this aetiology is the tradition known, for example, to J. Ladera:
“The place where [the image of the Blessed Virgin] was named Punta Maria
which to this day still bears the name,” J. Ladera, “Borongan
Vignettes,” Souvenir Program, <i>1989 Borongan Town Fiesta.</i></span></div>
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-align: justify; text-indent: 14.4pt;">
<span style="font-size: large;"><br /></span></div>
</div>
<div id="ftn21">
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-indent: 14.4pt;">
<span style="font-size: large;"><a href="http://msgrlope.multiply.com/journal/compose#_ftnref21" name="_ftn21" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[21]</span></u></span></span></a></span><span style="font-size: large;">C. Balagapo, “Short Historical Account of Borongan,” <i>Typewritten, MS</i> (October 1983) 1. </span></div>
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-indent: 14.4pt;">
<span style="font-size: large;"><br /></span></div>
</div>
<div id="ftn22">
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-indent: 14.4pt;">
<span style="font-size: large;"><a href="http://msgrlope.multiply.com/journal/compose#_ftnref22" name="_ftn22" title=""></a></span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-indent: 14.4pt;">
<span class="MsoFootnoteReference" style="font-size: large;"><span class="MsoFootnoteReference">[22]</span></span><span style="font-size: large;">“<i>Padul-ong </i>Festival,”
produced by the Philippine Information Agency in Borongan for the
Borongan Town Fiesta Executive Committee and the Provincial Tourism
Council of Eastern Samar.</span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-indent: 14.4pt;">
<span style="font-size: large;"><br /></span></div>
</div>
<div id="ftn23">
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-align: justify; text-indent: 14.4pt;">
<span style="font-size: large;"><a href="http://msgrlope.multiply.com/journal/compose#_ftnref23" name="_ftn23" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[23]</span></u></span></span></a></span><span style="font-size: large;">For the Spanish account, see F. Colin-P. </span><span lang="FR-LU" style="font-size: large;">Pastells, <i>Labor
evangelica: Ministerios Apostolicos de los Obreros de la Compania de
Jesus, fundacion y progressos de us provincia en las Islas Filipinas</i> 3 vols (Barcelona: Henrich, [first edition 1663] 1900-1902), 1.223 and P. Murillo Velarde, <i>Historia de la provincia de Filipinas de la Compañia de Jesus</i> (Manila: Imp. de Compañia de Jesus, 1749) 27. </span><span style="font-size: large;">For the English retelling, see H. de la Costa, <i>The Jesuits in the Philippines, 1581-1768</i> (Cambridge: Harvard University, 1961) 340-341. One
may argue, of course, that one of the passengers of the galleon or the
captain himself could have gifted the people with the image of the
Virgin, but the main problem is that, there is no evidence for that. It remains within the realm of possibility and conjecture.</span></div>
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-align: justify; text-indent: 14.4pt;">
<span style="font-size: large;"><br /></span></div>
</div>
<div id="ftn24">
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-indent: 14.4pt;">
<span style="font-size: large;"><a href="http://msgrlope.multiply.com/journal/compose#_ftnref24" name="_ftn24" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[24]</span></u></span></span></a></span><span style="font-size: large;">Kindly read note 2 above. </span></div>
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-indent: 14.4pt;">
<span style="font-size: large;"><br /></span></div>
</div>
<div id="ftn25">
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-indent: 14.4pt;">
<span style="font-size: large;"><a href="http://msgrlope.multiply.com/journal/compose#_ftnref25" name="_ftn25" title=""></a></span></div>
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-align: justify; text-indent: 14.4pt;">
<span class="MsoFootnoteReference" style="font-size: large;"><span class="MsoFootnoteReference">[25]</span></span><span style="font-size: large;">As a former pastor of the Borongan parish, I can testify to this. In
evidence of the huge number of devotees to the Patroness are not only
the coins that are dropped at the collection box near the image of the
Patroness, but also the candles that are lighted during the fiesta of
Borongan on September 8. Indeed, the candles are so numerous that they pose a danger to the church building itself and the people. On
September 8, 1999, for instance, there was a commotion at the near the
entrance of the church before the Stational Mass was celebrated because
the lighting of the candles caused fire that spread near the entrance
of the Hall of Saints.</span></div>
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-align: justify; text-indent: 14.4pt;">
<span style="font-size: large;"><br /></span></div>
</div>
<div id="ftn26">
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-align: justify; text-indent: 14.4pt;">
<span style="font-size: large;"><a href="http://msgrlope.multiply.com/journal/compose#_ftnref26" name="_ftn26" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[26]</span></u></span></span></a></span><span style="font-size: large;">For the record on cholera epidemics, see Philippine National Archives (PNA), <i>Estadistica,</i> Samar, 1896.</span></div>
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-align: justify; text-indent: 14.4pt;">
<span style="font-size: large;"><br /></span></div>
</div>
<div id="ftn27">
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-align: justify; text-indent: 14.4pt;">
<span style="font-size: large;"><a href="http://msgrlope.multiply.com/journal/compose#_ftnref27" name="_ftn27" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[27]</span></u></span></span></a><i>Parao</i></span><span style="font-size: large;">
is most likely the fitting vessel that should be used; see in this
connection the letter of P. Klein, “The Discovery of the Palao Island,”
in Blair and Robertson, <i>The Philippines Islands,</i> 41.40.</span></div>
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-align: justify; text-indent: 14.4pt;">
<span style="font-size: large;"><br /></span></div>
</div>
<div id="ftn28">
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-align: justify;">
<span style="font-size: large;"><a href="http://msgrlope.multiply.com/journal/compose#_ftnref28" name="_ftn28" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;"> [28]</span></u></span></span></a></span><span style="font-size: large;"> </span><span style="font-size: large;">On the attire, see W. H. Scott, <i>Barangay: Sixteenth-Century Philippine Culture and Society</i> (Quezon City: Ateneo de Manila Univesity, 1994), 28-31.</span></div>
<div class="MsoFootnoteText" style="margin: 0cm 0cm 0pt; text-align: justify;">
<span style="font-size: large;"><br /></span></div>
</div>
<div id="ftn29">
<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify; text-indent: 14.4pt;">
<span style="font-size: large;"><a href="http://msgrlope.multiply.com/journal/compose#_ftnref29" name="_ftn29" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><u><span style="color: blue;">[29]</span></u></span></span></a></span><span style="font-size: large;">However,
with regard to history, I suggest that those who write the brochure
should be a little bit careful with the data they publish. Let me cite two examples. (1) In the brochure of the PIA on the <i>Padul-ong</i> Festival, it is asserted that the<i> pueblo </i>of Borongan was established on September 8, 1619 by the <i>commandancia</i> [sic] and the Rev Fr Superior of the Jesuit Mission. As far as I know, even in 1620, there was no parish priest yet in Borongan, because the Jesuits worked under the <i>cabecera-visita</i> complex<i>. Comandancia</i> is not a person, and the right person to establish a <i>pueblo</i> is not the Superior of the Jesuits. (2) Also
in the history of the province, it seems to me that brochure has been
dependent on Jose Ladera, without making a research, and Ladera seems to
have merely read the article of Fr Cantius Kobak in the <i>Leyte-Samar Studies.</i></span></div>
</div>
</div>
</div>
Lope C Robredillohttp://www.blogger.com/profile/00133081714992921454noreply@blogger.com6tag:blogger.com,1999:blog-4149911667778973331.post-56527189841623045422012-11-28T12:40:00.002-08:002016-11-08T16:14:18.446-08:00COMBATING OUR MATERIALISTIC CULTURE<span class="insertedphoto"><span style="font-family: "times new roman"; font-size: small;"></span></span><br />
<div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; margin: 0in 0in 0pt; text-align: center;">
<span class="insertedphoto"><i style="mso-bidi-font-style: normal;"><span style="font-size: 12pt; line-height: 115%;">Commencement
Address delivered by Msgr Lope C Robredillo, SThD, to the 2012
Graduates of Eastern Samar State University (ESSU), Guiuan Campus, on
March 27, 2012</span></i></span></div>
<span class="insertedphoto">
<span style="font-family: "times new roman"; font-size: small;"> </span></span><br />
<div class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; margin: 0in 0in 0pt; text-align: justify;">
<span class="insertedphoto"><br /></span></div>
<span class="insertedphoto">
<span style="font-family: "times new roman"; font-size: small;"> </span></span><br />
<div class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; margin: 0in 0in 0pt; text-align: justify;">
<span class="insertedphoto"><a href="https://1.bp.blogspot.com/-PAOTM4Hkjtg/WBxkLZo3KXI/AAAAAAAAAUc/oKYWaOrkvCA5lnzQ6KZW_I8UNqJgTz1owCLcB/s1600/14355655_10205316718717544_1543798222301572227_n.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="320" src="https://1.bp.blogspot.com/-PAOTM4Hkjtg/WBxkLZo3KXI/AAAAAAAAAUc/oKYWaOrkvCA5lnzQ6KZW_I8UNqJgTz1owCLcB/s320/14355655_10205316718717544_1543798222301572227_n.jpg" width="320" /></a><span style="font-size: 13pt; line-height: 115%;">THE TITLE OF my commencement address is, “Combating Our Materialistic Culture.”<span style="mso-spacerun: yes;"> </span>Let me begin with a common phenomenon.<span style="mso-spacerun: yes;"> </span><span class="insertedphoto"></span>Probably, no gadget is more popular among Filipinos than a cell phone.<span style="mso-spacerun: yes;"> </span>Almost everybody has it.<span style="mso-spacerun: yes;"> </span>People
use it even while driving, eating, singing, and worshipping in church. I
have known of graduating students who, having been asked what gift they
expected from their parents, said that all they wanted was a cell phone
of recent vintage.<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>Indeed, so many of us are so attached to it that we hardly part with it.<span style="mso-spacerun: yes;"> </span>It
is not rare to hear from the radio or TV of someone who was wounded or
even killed in a hold-up for refusing to let go of his or her cell
phone.<span style="mso-spacerun: yes;"> </span>But a month or so ago, I got a surprise in my life.<span style="mso-spacerun: yes;"> </span>I read from the internet about an Asian girl who surrendered her virginity in exchange of a new cell phone.<span style="mso-spacerun: yes;"> </span></span></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-size: 13pt; line-height: 115%;">A Materialistic Culture</span></b></div>
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<span style="font-size: 13pt; line-height: 115%;">It disturbed me.<span style="mso-spacerun: yes;"> </span>I asked myself, “what kind of thinking goes with that?”<span style="mso-spacerun: yes;"> </span>I
do think that most girls value their virginity—but to swap it with a
mere cell phone… what kind of hierarchy of values does one hold?<span style="mso-spacerun: yes;"> </span>When has a cell phone become more valuable than one’s virginity, honor and good name?<span style="mso-spacerun: yes;"> </span>This remains opaque to my understanding.<span style="mso-spacerun: yes;"> </span>But on second thought, need we be taken by surprise?<span style="mso-spacerun: yes;"> </span>This exchange is repeated every day.<span style="mso-spacerun: yes;"> </span>It is an exchange that is redolent of prostitution.<span style="mso-spacerun: yes;"> </span>We exchange our sacred vote during elections for a paltry sum.<span style="mso-spacerun: yes;"> </span>We betray friends in exchange of cash.<span style="mso-spacerun: yes;"> </span>We do not observe contracts in exchange of bribes.<span style="mso-spacerun: yes;"> </span>We pad payrolls.<span style="mso-spacerun: yes;"> </span>We kill for money.<span style="mso-spacerun: yes;"> </span>Oh, the list is almost endless.<span style="mso-spacerun: yes;"> </span>But all this points to one thing—what dominates us now is a materialistic culture.<span style="mso-spacerun: yes;"> </span>That
money or material good is the chief consideration in our employment, in
our dealing with others, in our relations with our environment—this
clearly indicates that our culture has </span><br />
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<span style="font-size: 13pt; line-height: 115%;">succumbed to the temptation of
materialism.</span></div>
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<span style="font-size: 13pt; line-height: 115%;">What is materialism?<span style="mso-spacerun: yes;"> </span>In itself, materialism is a philosophy.<span style="mso-spacerun: yes;"> </span>It holds that all phenomena can be explained in terms of matter.<span style="mso-spacerun: yes;"> </span>Anything that happens, results from the conditions or activity of matter.<span style="mso-spacerun: yes;"> </span>It denies the existence of spirit or of a transcendent realm.<span style="mso-spacerun: yes;"> </span>The
Greek Democritus was the first materialist philosopher, but it was Marx
and Engels who shaped the modern world in terms of scientific
materialism.<span style="mso-spacerun: yes;"> </span>However, I will not go deeper into that. <span style="mso-spacerun: yes;"> </span>I know this is not a lecture in philosophy, but a talk for graduating students.<span style="mso-spacerun: yes;"> </span>I
therefore focus on how this philosophy works in our present culture by
pointing out areas of life where various aspects of materialism are
palpable.</span></div>
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<span style="font-size: 13pt; line-height: 115%;">The first aspect of our existence has to do with [1] <b style="mso-bidi-font-weight: normal;">the definition of being</b></span><br />
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<span style="font-size: 13pt; line-height: 115%;"><b style="mso-bidi-font-weight: normal;"><a href="https://2.bp.blogspot.com/-JtT46sn_agU/WBxkWZD8NHI/AAAAAAAAAUg/R6pHYpxV7kEP_7tOcr-H4Zw9VQ5DdwEqwCLcB/s1600/11143530_10203264724218964_5252185031036123676_n.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="239" src="https://2.bp.blogspot.com/-JtT46sn_agU/WBxkWZD8NHI/AAAAAAAAAUg/R6pHYpxV7kEP_7tOcr-H4Zw9VQ5DdwEqwCLcB/s320/11143530_10203264724218964_5252185031036123676_n.jpg" width="320" /></a></b></span></div>
<span style="font-size: 13pt; line-height: 115%;"><b style="mso-bidi-font-weight: normal;"> human</b>.<span style="mso-spacerun: yes;"> </span>In a materialistic society, <b style="mso-bidi-font-weight: normal;">what counts is not who you are, but what you own</b>.<span style="mso-spacerun: yes;"> </span>Society
does not give paramount place to your virtues like honesty, helpfulness
and charity; its obsession is largely about possession.<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>You are defined by what you possess.<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>People
will consider you important if you have seven dollar accounts in
several banks, a vacation house in Boracay, a condo unit at Belaggio
residences in Taguig and a number of establishments in Trinoma.<span style="mso-spacerun: yes;"> </span>In addition, you have awesome powers, or proper connections so that even the long arm of the law cannot reach you.<span style="mso-spacerun: yes;"> </span>I
will not be surprised, therefore, if you, for example, a college
student, want to have the latest cell phone model, a laptop, a Nike, a
Louis Vuitton luggage and evening wear, and a branded T-shirt.<span style="mso-spacerun: yes;"> </span>You are just flowing with the materialistic current.</span></div>
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<span style="font-size: 13pt; line-height: 115%;">Why?<span style="mso-spacerun: yes;"> </span>It is because having these things, gives you a sense of self-worth.<span style="mso-spacerun: yes;"> </span>You think you are notches above others because you have them.<span style="mso-spacerun: yes;"> </span>You believe that people will think highly of you, and you will earn their respect, if you are a person of </span><br />
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<span style="font-size: 13pt; line-height: 115%;">substantial wealth.<span style="mso-spacerun: yes;"> </span>In
other words, your dignity does not come from the fact that you are
immortal, can think and reason, give and receive love, and know what is
right and wrong, nor from the fact that, according to Christian
teaching, you are a child of God.<span style="mso-spacerun: yes;"> </span>No.<span style="mso-spacerun: yes;"> </span>In a materialistic society, your dignity is directly proportional to the wealth you acquired.<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>That is how a materialistic culture looks at people. <span style="mso-spacerun: yes;"> </span>Not
surprisingly enough, there are so many young people who feel they are
inferior to others because they have nothing to show off.<span style="mso-spacerun: yes;"> </span>This
is exacerbated by the attitude that some rich people have toward
you—they tend to look down on you because you belong to a poor family,
you do not have fine clothes, you cannot distinguish wine from spirits,
nor the American accent from British one; you are a scum of the earth.<span style="mso-spacerun: yes;"> </span>Naturally, you develop inferiority complex.<span style="mso-spacerun: yes;"> </span>You begin to have a very low estimate of yourself.<span style="mso-spacerun: yes;"> </span>You begin to think that you are less-than-others, unimportant, almost good for nothing. </span></div>
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<span style="font-size: 13pt; line-height: 115%;">[2] This brings us to the second area: <b style="mso-bidi-font-weight: normal;">Motivation</b>.<span style="mso-spacerun: yes;"> </span>Because society sees you in terms of what you possess, <b style="mso-bidi-font-weight: normal;">the most important drive is not love, faith or </b></span><br />
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<span style="font-size: 13pt; line-height: 115%;"><b style="mso-bidi-font-weight: normal;"><a href="https://1.bp.blogspot.com/-NB1MduP0Wz8/WBxlMBNCEGI/AAAAAAAAAUw/k1VuaTaQxmoxv6XTog-aK7jYq2Py7EvvwCLcB/s1600/12662014_10204053984189970_659724673894649083_n.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="320" src="https://1.bp.blogspot.com/-NB1MduP0Wz8/WBxlMBNCEGI/AAAAAAAAAUw/k1VuaTaQxmoxv6XTog-aK7jYq2Py7EvvwCLcB/s320/12662014_10204053984189970_659724673894649083_n.jpg" width="240" /></a></b></span></div>
<span style="font-size: 13pt; line-height: 115%;"><b style="mso-bidi-font-weight: normal;">hope, but greed.</b><span style="mso-spacerun: yes;"> </span>Selfishness becomes a virtue.<span style="mso-spacerun: yes;"> </span>What is greed?<span style="mso-spacerun: yes;"> </span>It is the inordinate desire for riches, status, and power. <span style="mso-spacerun: yes;"> </span>In greed, you are not contented with what you have.<span style="mso-spacerun: yes;"> </span>Your desire is to have more than what is needed.<span style="mso-spacerun: yes;"> </span>The welfare of others never enters into your mind.<span style="mso-spacerun: yes;"> </span>You are not your brother’s keeper.<span style="mso-spacerun: yes;"> </span>That is why greedy people resort to means that normal society would consider sinful or illegal.<span style="mso-spacerun: yes;"> </span>They
steal millions from public or private institutions, they kill or do
violence to those opposed to them, they resort to bribery in
transactions, they manipulate people to their selfish ends, they betray
even their friends, they harm the environment, they tell lies, and they
hoard materials for profit purposes.<span style="mso-spacerun: yes;"> </span>Thus, they have to acquire much wealth by hook or by crook.<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>In other words, when it comes to the question of the purpose of life, the answer is obvious.<span style="mso-spacerun: yes;"> </span>It
is neither to serve God nor to serve people, but to accumulate wealth
in order to make life comfortable, without pain and suffering.<span style="mso-spacerun: yes;"> </span>Life is about serving oneself.<span style="mso-spacerun: yes;"> </span>Success in life is seen in terms of the superabundance of everything that wealth stands for.</span></div>
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<span style="font-size: 13pt; line-height: 115%;">[3] The third area has to do with <b style="mso-bidi-font-weight: normal;">the means in the acquisition of wealth</b>.<span style="mso-spacerun: yes;"> </span></span><br />
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<span style="font-size: 13pt; line-height: 115%;"><span style="mso-spacerun: yes;"> </span>Since
what is all too decisive for a greedy person is that he gets what he
wants, he does not ask whether what he is doing is morally right or
morally wrong.<span style="mso-spacerun: yes;"> </span><b style="mso-bidi-font-weight: normal;">The sense of morality is the first victim of greed</b>.<span style="mso-spacerun: yes;"> </span>What is meant by morality?<span style="mso-spacerun: yes;"> </span>It is about the rightness or wrongness of what we do.<span style="mso-spacerun: yes;"> </span>Ideally, what we do should conform to standards that befit us in society.<span style="mso-spacerun: yes;"> </span>Those standards could come from the laws of God, the laws of nature, and the laws of the community.<span style="mso-spacerun: yes;"> </span>Thus, one should not steal because this goes against the Ten Commandments.<span style="mso-spacerun: yes;"> </span>Unfortunately, though, a greedy person is a practical atheist—his practice does not show that he believes in God.<span style="mso-spacerun: yes;"> </span>To the contrary, he believes only in himself.<span style="mso-spacerun: yes;"> </span>Thus, he discards God’s laws.<span style="mso-spacerun: yes;"> </span>For
him, what ought to be one’s primary consideration is not whether his
action is acceptable to moral people, but whether the means he uses
achieve their purpose—the acquisition of wealth.<span style="mso-spacerun: yes;"> </span>It
is a sad commentary of our society that when we see </span><br />
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<span style="font-size: 13pt; line-height: 115%;">evidence of
unexplained wealth, we are no longer scandalized, nor do we bother to
ask where it came from.<span style="mso-spacerun: yes;"> </span>It is as if what matters, is that we have plenty of wealth, but we are not transparent of the manner it was acquired.<span style="mso-spacerun: yes;"> </span>We praise to high heavens a “<i style="mso-bidi-font-style: normal;">kuratsa</i>” dancer who scattered peso bills to the wind, but we are never curious where he got them, in the first place.<span style="mso-spacerun: yes;"> </span>Conscience has no use at all; anyway, everybody claims he has a clear conscience, even though his hands are clearly dirty.<span style="mso-spacerun: yes;"> </span>For
a materialistic person, the ultimate question is not whether an action
is good or bad, but whether it is pragmatic—meaning in Tag-alog, “<i style="mso-bidi-font-style: normal;">kikita ba tayo dyan? Magkano?”</i></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-size: 13pt; line-height: 115%;">A Hedonistic Culture</span></b></div>
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<span style="font-size: 13pt; line-height: 115%;">[4] This leads us to the fourth aspect—the destination of wealth: <b style="mso-bidi-font-weight: normal;">what is one to do with his substantial wealth</b>? <span style="mso-spacerun: yes;"> </span>If Christ were asked, the answer would be predictable: distribute your wealth those who do not have it.<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>That would make God, who loves the poor, happy.<span style="mso-spacerun: yes;"> </span>But in a materialistic culture, there is only one answer to </span><br />
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<span style="font-size: 13pt; line-height: 115%;">it: enjoy it.<span style="mso-spacerun: yes;"> </span>Have a comfortable life.<span style="mso-spacerun: yes;"> </span>What’s the point in amassing a great fortune, if it would only wind up in distribution?<span style="mso-spacerun: yes;"> </span>No, you do not share your wealth.<span style="mso-spacerun: yes;"> </span>You have to take pleasure even in its mere possession.<span style="mso-spacerun: yes;"> </span>After all, people delight in exhibitions.<span style="mso-spacerun: yes;"> </span>That is why, fashion shows, bikini open, parades, and display of legs are feasted on and never end.<span style="mso-spacerun: yes;"> </span>Wealth must likewise be displayed, even if this cannot be explained.<span style="mso-spacerun: yes;"> </span>Of course, few people take delight in simply looking at their passbooks.<span style="mso-spacerun: yes;"> </span>Most
would derive pleasure from exhibiting their humongous wealth in their
expensive villas, cars, condos, vacation houses and unique collections.</span></div>
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<span style="font-size: 13pt; line-height: 115%;">But more than the satisfaction in the display of wealth is the gratification you derive from living luxuriously.<span style="mso-spacerun: yes;"> </span>In general, <b style="mso-bidi-font-weight: normal;">people who are materialistic are</b></span><br />
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<span style="font-size: 13pt; line-height: 115%;"><b style="mso-bidi-font-weight: normal;"> essentially hedonistic. </b><span style="mso-spacerun: yes;"> </span>Materialism always leads to hedonism.<span style="mso-spacerun: yes;"> </span><b style="mso-bidi-font-weight: normal;">What is hedonism?</b><span style="mso-spacerun: yes;"> </span>Simply put, it is a philosophy that claims that the purpose of life is to maximize your net pleasure.<span style="mso-spacerun: yes;"> </span>As the Hedonists would say, “eat and drink and be merry, for tomorrow you die.”<span style="mso-spacerun: yes;"> </span>I read years ago that for a founder of sex magazine, the purpose of life is above all to enjoy sexual pleasure.<span style="mso-spacerun: yes;"> </span>Since
materialistic pleasures are bodily, it is not surprising that those who
have money put a good investment in drinks, food and sex.<span style="mso-spacerun: yes;"> </span>It is difficult to go bankrupt if your business caters to these, because people want them.<span style="mso-spacerun: yes;"> </span>Just
yesterday, the American ambassador to the country stood by his
statement that 40% of male tourists to the Philippines come here for
sex.<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>The production of beer, wine, spirits and other alcoholic beverages goes merrily on.<span style="mso-spacerun: yes;"> </span>In 1996, it was estimated that French citizens drank 60 liters per person.<span style="mso-spacerun: yes;"> </span>And
when you go the 5-star hotels, you will notice how gourmet caters to
the palate of the wealthy—there you have recipes that correspond to high
quality premium foods.<span style="mso-spacerun: yes;"> </span>No wonder, entertainers do not go out of business.<span style="mso-spacerun: yes;"> </span>Of course, hedonism has its own expensive cost.<span style="mso-spacerun: yes;"> </span>Though
it is paid for by HIV, gonorrhea, syphilis, liver and heart diseases,
the Hedonist nevertheless consoles himself that he has enjoyed life to
the maximum. <span style="mso-spacerun: yes;"> </span>As Samareños are wont to say, “<i style="mso-bidi-font-style: normal;">bisan mamatay, basta butnga hin kalamay</i>.”</span></div>
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<span style="font-size: 13pt; line-height: 115%;">But make no mistake about it.<span style="mso-spacerun: yes;"> </span>This
is not to say that those who are known to have succumbed to our
materialistic culture are only those who now belong to the upper crust
of our society.<span style="mso-spacerun: yes;"> </span>Not quite.<span style="mso-spacerun: yes;"> </span>The poor are no less engulfed.<span style="mso-spacerun: yes;"> </span>The signs of materialism and hedonism are written all over.<span style="mso-spacerun: yes;"> </span>Unhappy that they are deprived of wealth, many of them want to have a bonanza of moolah without working for it.<span style="mso-spacerun: yes;"> </span>Just look at how poor people troop to lotto outlets, dreaming to win the jackpot!<span style="mso-spacerun: yes;"> </span>Every
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<span style="font-size: 13pt; line-height: 115%;">day, people line up at the entrances of television stations with the
hope that they could be the winner of the day in noontime shows!<span style="mso-spacerun: yes;"> </span>Others
rob banks, stage hold-ups, sale fake goods, purchase things with fake
pesos or dollars, and even become prostitutes both literally and
figuratively. <span style="mso-spacerun: yes;"> </span>Thus, wealth without work, and wealth without morals are not a monopoly of the rich, <b style="mso-bidi-font-weight: normal;">but neither the poor nor the rich are bothered about wealth without work and morals</b>.<span style="mso-spacerun: yes;"> </span>Probably,
the only difference is that, while the rich can bend or escape from the
law, the poor wind up either in prison, or hospital, or in the
cemetery.<span style="mso-spacerun: yes;"> </span>There is thus much evidence to show that materialistic mentality has really swallowed up almost all of us.<span style="mso-spacerun: yes;"> </span>But, since it is part of our culture, it is difficult to get away from it. <span style="mso-spacerun: yes;"> </span>Indeed, every time I open the “Facebook”, I see traces of materialistic mentality and hedonistic attitude, uploaded and posted.<span style="mso-spacerun: yes;"> </span>You can easily find them in what your friends want you to see in their own “Facebook” accounts.</span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-size: 13pt; line-height: 115%;">Combating a Materialistic Culture</span></b></div>
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<span style="font-size: 13pt; line-height: 115%;">My dear graduates:<span style="mso-spacerun: yes;"> </span>Our society is a morally damaged one.<span style="mso-spacerun: yes;"> </span>Of course, there are a number of factors that help create it, but you cannot discount our materialistic mentality.<span style="mso-spacerun: yes;"> </span>But, how do we combat such a mentality in our materialistic society?<span style="mso-spacerun: yes;"> </span>O</span><br />
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<span style="font-size: 13pt; line-height: 115%;">f course, it is difficult to alter it, but you can contribute to its transformation.<span style="mso-spacerun: yes;"> </span>My challenge to you—and this is essence of my graduation message—can be summed up in three verbs: <b style="mso-bidi-font-weight: normal;">think, act, and remember</b>.<span style="mso-spacerun: yes;"> </span>And with this, I conclude my address.</span></div>
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<span style="font-size: 13pt; line-height: 115%;">[1] <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">First, THINK</i></b>.<span style="mso-spacerun: yes;"> </span>Impress it upon your minds that what you are, is more important than what you have.<span style="mso-spacerun: yes;"> </span>People are always more important than things.<span style="mso-spacerun: yes;"> </span>What defines you is not what you possess, but your character.<span style="mso-spacerun: yes;"> </span>A good name is better than wealth.<span style="mso-spacerun: yes;"> </span>Such an outlook is an important </span><br />
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<span style="font-size: 13pt; line-height: 115%;">beginning for understanding wealth and happiness.<span style="mso-spacerun: yes;"> </span>Behind a great wealth, as the Russian writer Honore Balzac puts it, is a crime.<span style="mso-spacerun: yes;"> </span>In a country where there are few who are rich, and many who are very poor, to be rich is scandalous.<span style="mso-spacerun: yes;"> </span>To aspire to acquire enormous wealth is to become inhuman. <span style="mso-spacerun: yes;"> </span><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">Nothing compares to a life characterized by integrity</i></b>.<span style="mso-spacerun: yes;"> </span>Those who think that wealth is everything have distorted values.<span style="mso-spacerun: yes;"> </span>When values are distorted, orientation of life also becomes distorted.<span style="mso-spacerun: yes;"> </span>Happiness in life does not come from distortions.<span style="mso-spacerun: yes;"> </span>If you are a person of integrity, I know you will agree with me that happiness does not come from superfluity of goods.<span style="mso-spacerun: yes;"> </span>Happiness lies within us. <span style="mso-spacerun: yes;"> </span>It comes with tranquility of the soul and clear conscience.<span style="mso-spacerun: yes;"> </span>If we admit that happiness lies within, then there is no reason for us to be enslaved to wealth.<span style="mso-spacerun: yes;"> </span>A person who knows this has control of what he has.<span style="mso-spacerun: yes;"> </span>He is able to survive and live within his means.<span style="mso-spacerun: yes;"> </span>Such a person will not ever live under the illusion that wealth makes him.<span style="mso-spacerun: yes;"> </span></span></div>
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<span style="font-size: 13pt; line-height: 115%;">[2]<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">Second, ACT</i></b>.<span style="mso-spacerun: yes;"> </span>Act on your needs, not on your wants.<span style="mso-spacerun: yes;"> </span>Our needs are few, our wants cannot be counted.<span style="mso-spacerun: yes;"> </span>Never confuse the two.<span style="mso-spacerun: yes;"> </span>And,
having known your needs, learn to prioritize them. What is beyond the
necessities of life are not only superfluous; they are also unhealthy.<span style="mso-spacerun: yes;"> </span>Too
much power corrupts you; too much praise makes you conceited; too much
bragging makes a big liar out of you; too much display makes you a
hypocrite; too much cosmetics makes you ugly and phony; too much sex,
food and drink destroys your body; too much merrymaking is dangerous </span><br />
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<span style="font-size: 13pt; line-height: 115%;">to
your health.<span style="mso-spacerun: yes;"> </span>Except for love, keep everything in moderation.<span style="mso-spacerun: yes;"> </span>More than moderating your greed, learn to live simply.<span style="mso-spacerun: yes;"> </span>For this reason, never give in to an insatiable appetite for possessions—that would make you greedy and avaricious.<span style="mso-spacerun: yes;"> </span>What you do not need, are no longer yours; they belong to others.<span style="mso-spacerun: yes;"> </span>So, be charitable, give them to the poor who need them.<span style="mso-spacerun: yes;"> </span>Never have the desire to discard goods, simply because something novel is available in the market.<span style="mso-spacerun: yes;"> </span>Know how to save, conserve, preserve, reuse and repair.<span style="mso-spacerun: yes;"> </span>Do not go into debts.<span style="mso-spacerun: yes;"> </span>That you have plenty of debts is not always a sign that you lack money or are poor.<span style="mso-spacerun: yes;"> </span>No, many times, it is a sign of selfishness and greed.<span style="mso-spacerun: yes;"> </span>There is no substitute for a simple life.<span style="mso-spacerun: yes;"> </span>What is superfluous is evil.</span></div>
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<span style="font-size: 13pt; line-height: 115%;">[3]<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">Finally, REMEMBER</i></b>.<span style="mso-spacerun: yes;"> </span>Remember that how God looks at you, is more important than how people look at you.<span style="mso-spacerun: yes;"> </span>We come from God, and to him we shall return.<span style="mso-spacerun: yes;"> </span>The purpose of life is not to get rich, or to maximize our bodily pleasure.<span style="mso-spacerun: yes;"> </span>The purpose of life is to make it in accord with the plan of God.<span style="mso-spacerun: yes;"> </span>As Jesus himself said, what does it profit a man if he gains the whole world, but suffers the loss of his own </span><br />
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<span style="font-size: 13pt; line-height: 115%;">soul?<span style="mso-spacerun: yes;"> </span>Suppose, you are the richest person in Guiuan, or in Eastern Samar—so what?<span style="mso-spacerun: yes;"> </span>Does that make you better than most people?<span style="mso-spacerun: yes;"> </span>Does that improve your image before God? <span style="mso-spacerun: yes;"> </span>Of course, how people regard us is important, but, always remember, the image they form about you does not last forever.<span style="mso-spacerun: yes;"> </span>There is always an end to honor or fame.<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>Remember that on earth, life has an end, because it is meant for eternity.<span style="mso-spacerun: yes;"> </span>You may be living a comfortable life right now, but it will not last—<i style="mso-bidi-font-style: normal;">mapatay ka rin</i>.<span style="mso-spacerun: yes;"> </span>But
after we die, when all of us face God at the last judgment, Christ will
not ask how much wealth we have earned and accumulated, or how highly
regarded we were by people because of our riches.<span style="mso-spacerun: yes;"> </span>No, the ultimate question is how much we have loved other people.<span style="mso-spacerun: yes;"> </span>Nothing compares to a life lived for others.<span style="mso-spacerun: yes;"> </span>That is the kind of life that pleases God.<span style="mso-spacerun: yes;"> </span>If
there is any common denominator in the lives of Christ, Rizal, Lorenzo
Ruiz, and Gandhi, it is that they are all men for others.<span style="mso-spacerun: yes;"> </span>But
for Christians, Christ’s life remains the ultimate model: “The Son of
Man came not to be served, but to serve, and to give his life as a
ransom for all” (Matt 20:28).</span></div>
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<span style="font-size: 13pt; line-height: 115%;">I have spoken.<span style="mso-spacerun: yes;"> </span>Thank you for listening.</span></div>
</span>Lope C Robredillohttp://www.blogger.com/profile/00133081714992921454noreply@blogger.com1tag:blogger.com,1999:blog-4149911667778973331.post-40356441823598992922012-11-28T12:22:00.000-08:002016-10-30T06:06:37.065-07:00CBCP HISTORY, 1945-1995<div class="MsoNormal" style="margin: 0cm 0cm 0pt; text-align: justify;">
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<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;">By Lope C. Robredillo, SThD</span></i></b></div>
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<a href="https://2.bp.blogspot.com/-8yPCQ6pkBRY/WBXtg9-IO7I/AAAAAAAAALA/sIBR6AM1GDca_MbjkvxTZJs6vtlL9_1hwCLcB/s1600/index.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://2.bp.blogspot.com/-8yPCQ6pkBRY/WBXtg9-IO7I/AAAAAAAAALA/sIBR6AM1GDca_MbjkvxTZJs6vtlL9_1hwCLcB/s1600/index.jpg" /></a><i style="mso-bidi-font-style: normal;"><span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;">(Originally,
a paper read by the author before the assembly of the Catholic Bishops’
Conference of the Philippines in Tagaytay City, in January 1995<span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;"><span class="insertedphoto"></span></span> on the occasion of the 50<sup>th</sup> anniversary of the CBCP.)</span></i></div>
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<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;">I</span></i></b><b style="mso-bidi-font-weight: normal;"><span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;"></span></b></div>
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<i style="mso-bidi-font-style: normal;"><span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;">Introduction</span></i></div>
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<a href="http://msgrlope.multiply.com/photos/hi-res/1M/208" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" class="alignleft" src="http://multiply.com/mu/msgrlope/image/M1wStw6lR1Qk9poU30u8Zw/photos/1M/300x300/208/Assorted-017.jpg?et=AoKFH2MM2d9oQysDQLbvOw&nmid=0" /></a><span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Best
known for its initials CBCP, the Catholic Bishop’s Conference of the
Philippines of the Philippines is, in its present structure, a creation
of the <span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;"><span class="insertedphoto"></span></span>Second Vatican Council.<span style="mso-spacerun: yes;"> </span>A
Permanent institution, it is a grouping of the bishops of the
Philippines “whereby, according to the norm of law, they jointly
exercise certain pastoral functions on behalf of the Christian faithful
of their territory in view of promoting that greater good which the
Church offers to humankind, especially through forms and programs of the
apostolate which are fittingly adapted to the circumstances of the time
and place” (<i style="mso-bidi-font-style: normal;">CIC, </i>c. 447).<span style="mso-spacerun: yes;"> </span>However, it does not, in the exercise of its apostolic and pastoral role, encroach the autonomy of the individual bishop.<span style="mso-spacerun: yes;"> </span>In its recently amended constitution (1994), the CBCP specifies the following among its objectives:<span style="mso-spacerun: yes;"> </span>the
promotion of the spirit of solidarity in the Philippine Church; the
formulation of joint pastoral policies and programs; the active
engagement of the Philippine Church as a body in the pastoral thrusts of
the universal Church; and the assumption of responsibilities as
evangelizer in its relationship with all peoples in the country,
especially the civil authority.<span style="mso-spacerun: yes;"> </span>Its
pastoral policies and programs are implemented through its 23
commissions with the coordination of the resources of the different
dioceses.<span style="mso-spacerun: yes;"> </span>It meets twice a year.<span style="mso-spacerun: yes;"> </span>Aside
from a president, a vice-president, a secretary-general, and a
treasurer, it has an Administrative Council which acts on its behalf in
between meetings.<span style="mso-spacerun: yes;"> </span>At present, it has 96 active members who are diocesan bishops or their equivalent in law, coadjutor and auxiliary bishops.<span style="mso-spacerun: yes;"> </span>Headed
by the Most Rev. Oscar V. Cruz, D.D., archbishop of Lingayen-Dagupan,
the CBCP holds offices in a three-storey building at 470 General Luna
Street, Intramuros, Manila and is staffed by 27 priests/religious and
more than 82 lay workers.</span></div>
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<span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>In
1995, the Catholic Bishop’s Conference of the Philippines was 50 years
old, not many years in terms of the whole life of the Philippine Church,
but sufficient to show its usefulness and relevance to the time and the
people it serves, and the degree to which it so far realized its major
objectives.<span style="mso-spacerun: yes;"> </span>It is the purpose of this essay to write the history of the CBCP’s 50 years of existence.<span style="mso-spacerun: yes;"> </span>In writing that history, one has various options.<span style="mso-spacerun: yes;"> </span>He
may follow the traditional historiography in which history is centered
on the acts, achievements or failures of its leaders, as is employed in
most history textbooks.<span style="mso-spacerun: yes;"> </span>This is “history from above.”<span style="mso-spacerun: yes;"> </span>Or, he may approach it from the point of view of all the bishops and their co-workers.<span style="mso-spacerun: yes;"> </span>This is “history from below.”<span style="mso-spacerun: yes;"> </span>Or he may even apply a philosophical approach (e.g., Marxist theory of class struggle) to interpret the CBCP history.<span style="mso-spacerun: yes;"> </span>Here,
I do not intend to use any of these approaches. Rather, in describing
the 50 years of its existence, I would like to take into account the
ecclesiological framework within which the Conference operated and
moved, as well as the changing and diverse historical experiences of the
Filipino people which shaped it.<span style="mso-spacerun: yes;"> </span>In
writing this essay, it is my thesis that the major shift in
ecclesiological paradigm in the Philippine Church, which entailed
changes in values and orientations, transpired in the Second Vatican
Council and that when the CBCP responded to the various challenges which
the particular situation of the country presented, it did so within the
possibilities of its perception and its ecclesiological framework which
did not always coincide with the paradigm-shift.<span style="mso-spacerun: yes;"> </span>In
view of these two considerations, I would like--at the risk of
oversimplification--to divide the history of the CBCP into four periods:
(a) the period of defensiveness (1945-1965);<span style="mso-spacerun: yes;"> </span>(b) the period of difficult transition (1966-1975);<span style="mso-spacerun: yes;"> </span>(c)
the period of awakening and prophetic ministry (1976-1986); and (d) the
period of renewed vision for the Church and society (1987-1995).<span style="mso-spacerun: yes;"> </span>Before treating these periods, I would like, first of all, to describe the beginnings of the CBCP.</span></div>
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<i style="mso-bidi-font-style: normal;"><span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;">II</span></i></div>
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<i style="mso-bidi-font-style: normal;"><span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;">The Beginnings of the CBCP</span></i></div>
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<span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>The
origins of the Catholic Bishop’s Conference of the Philippines may be
traced to as far back as February 15, 1945 when the Apostolic Delegate,
Bishop William (Guglielmo) Piani, even as the war was raging, created
the Catholic Welfare Organization (CWO), with its central office at a
remodeled coop at the University of Santo Tomas interment camp.<span style="mso-spacerun: yes;"> </span>(Eventually, the office was moved to the following addresses in succession:<span style="mso-spacerun: yes;"> </span>La
Consolacion College at 260 San Rafael Street, Manila in the same year;
1500 Taft Avenue in 1953; 2472 Taft Avenue in 1955; 2655 F.B Harrison in
1974;<span style="mso-spacerun: yes;"> </span>Cabildo; and finally, 470 General Luna Street, Intramuros in 1983.)<span style="mso-spacerun: yes;"> </span>Obviously
with the National Catholic Welfare Council (NCWC) of the bishops of the
United States as his inspiration and model, Msgr. Piani’s major
objective was “to meet the war emergency created by the destruction of
so many towns.”<span style="mso-spacerun: yes;"> </span>Seeing the need of a coordinated effort to aid the stricken populace, Msgr.<span style="mso-spacerun: yes;"> </span>Piani offered the services of the CWO to General Douglas MacArthur, and the offer was accepted.<span style="mso-spacerun: yes;"> </span>In charge of the relief work was the Rev. John Hurley, SJ.<span style="mso-spacerun: yes;"> </span>Its first personnel included lay men and women as well as clerics.<span style="mso-spacerun: yes;"> </span>During
and after the battle refugees, acted as important outlet of the PCAU
(Philippine Civil Affairs Unit) foodstuff, and sent out burial squads to
bury countless corpses.<span style="mso-spacerun: yes;"> </span>In the first five months of its existence, it distributed food, medicine, clothing, etc.<span style="mso-spacerun: yes;"> </span>valued at P906,030.</span></div>
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<span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>On
July 17, 1945, all the bishops met in Manila for their first meeting
after the Japanese Occupation, and three days after, Msgr. Piani granted
their request to place in their hands the direction of the CWO and make
it the official organization of the Hierarchy of the Philippines.<span style="mso-spacerun: yes;"> </span>After
the Apostolic Delegate received from the Holy See the proposal and
directive to incorporate the CWO, the articles of incorporation were
duly registered in the Securities and Exchange in Manila, on January 23,
1946, with 18 incorporators.<span style="mso-spacerun: yes;"> </span>As
appears in the Articles on Incorporation, the purpose of the CWO was
“to unify, coordinate, and organize the Catholic people of the
Philippines in works of education, social welfare, religious and
spiritual aid and other activities.”<span style="mso-spacerun: yes;"> </span>The
Board of Directors was composed of bishops Gabriel Reyes (Cebu),
chairman; Constancio Jurgens (Tuguegarao), Mariano Madriaga (Lingayen),
Santiago Sancho (Nueva Segovia) and Alfredo Verzosa (Lipa), members.<span style="mso-spacerun: yes;"> </span>A
few years later, a new constitution was approved by the Sacred
Consistorial Congregation on June 28, 1952 and took effect on June 30,
1953.<span style="mso-spacerun: yes;"> </span>Such were the beginnings of the CWO.<span style="mso-spacerun: yes;"> </span>It was a welfare organization which had no juridical status in the Church.<span style="mso-spacerun: yes;"> </span>It
was financed through regular quota subscription from all the bishops.
and partly from the shipping service and the War Relief Services (WRS).<span style="mso-spacerun: yes;"> </span>Later on, the quota subscription was made on the basis of the Catholic population in each diocese.</span></div>
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<i style="mso-bidi-font-style: normal;"><span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;">The Period of Defensiveness (1945-1965)</span></i></div>
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<span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>To understand its subsequent history until the close of the<span style="mso-spacerun: yes;"> </span>Second
Vatican Council in 1965, it is to be remembered that with the
imposition of the American rule, and in the aftermath of the Second
World War, the Philippine Church found itself in a new and difficult
situation.<span style="mso-spacerun: yes;"> </span>Quite apart from the
destruction of its churches, schools, hospitals and other institutions
which was estimated at P25,000,000, it continued to be confronted with
various enormous problems which compounded the problem of poorly
instructed Catholics, it suffered from a dearth of financial resources
because the people, though generous in other ways, were slow to
contribute to the Church, whose needs were supplied by the <i style="mso-bidi-font-style: normal;">Patronato Real </i>for nearly four centuries.<span style="mso-spacerun: yes;"> </span>It
wasl also faced with the invasion of Protestant missionaries, the
anti-religious influence of masonry, the anti-Catholic tendencies, the
anti-clerical Filipino elite who were inheritors of the anti-clerical
feeling during the Revolution of 1898, and those who held up important
positions in the government and in business.<span style="mso-spacerun: yes;"> </span>It suffered, too, from the effects created by the Aglipayan schism.<span style="mso-spacerun: yes;"> </span>In addition, it came to grips with such American innovations as public school system and the separation of the Church and State.<span style="mso-spacerun: yes;"> </span>While
all this had to do with the inner life of the Church, the bishops were
aware of such social problems as social injustice and the menace of
Communism, especially with the growth of the Communist Party’s military
arm, the Hukbalahap (<i style="mso-bidi-font-style: normal;">Hukbo ng Bayan Laban sa Hapon</i>, later renamed <i style="mso-bidi-font-style: normal;">Hukbong Magpapalaya ng<span style="mso-spacerun: yes;"> </span>Bayan</i>), not to mention the incursion of Western ways and styles and their corresponding values.<span style="mso-spacerun: yes;"> </span>Given
its ecclesiological framework which was largely defined by the
ecclesiology of the Council of Trent and baroque theology, it is not
surprising that since its foundation until the end of the Second Vatican
Council, the CWO for the most part looked inwardly, and was principally
concerned with the defense, protection, strengthening and furtherance
of vital interest of the Catholic Church as a social institution and of
supernatural values.<span style="mso-spacerun: yes;"> </span>(During this period of CBCP history, the body was headed successively by the following archbishops:<span style="mso-spacerun: yes;"> </span>Gabriel Reyes [1945-1949/1950-1952], Rufino Santos [1953-1956], Juan Sison [1957-1960] and Julio Rosales [1961-1965].)</span></div>
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<span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Immediately after the war, the CWO was largely engaged in relief services.<span style="mso-spacerun: yes;"> </span>When
it was made the agency for War Relief Services (WRS), its 18 bishops
and prefects apostolic became the 18 regional directors for WRS relief,
with the parish priests and various congregations seeing to the
equitable distribution without racial or religious distinctions.<span style="mso-spacerun: yes;"> </span>From 1946 through 1948, it distributed relief amounting to P4,645,282. 95.<span style="mso-spacerun: yes;"> </span>Not a few of its services were directed toward the institution herself.<span style="mso-spacerun: yes;"> </span>For
instance, aside from the War Damage Claims services it offered to make
possible the war damage payments to the Catholic Church, its churches,
rectories and schools, it rendered services in particular legal problems
for various bishops and religious orders, and, through its Shipping
Department, handled their incoming and outgoing, cargoes, inter-island
and overseas.<span style="mso-spacerun: yes;"> </span>Likewise, it took
care of a variety of problems of bishops, priests and religious with
the Department of Foreign Affairs, Customs, Immigration, Office of the
Registrar General, Registrar of Priests and Ministers division, among
others.<span style="mso-spacerun: yes;"> </span>Its information Department issued bulletins that were of interest and use of the bishops and the major religious communities.</span></div>
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<span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Eventually,
the CWO became the means through which the interests and values of the
Catholic Church were defended, protected and furthered.<span style="mso-spacerun: yes;"> </span>Faced
with the consequences of the separation of Church and State, among them
being lessening of the means by which it could fulfill its teaching
mission and influence the people, the CWO fought much for the religious
instruction in public schools which was strongly opposed by Masons,
anti-Catholic individuals and religious sects, and the private schools’
right to exist.<span style="mso-spacerun: yes;"> </span>For the bishops, the Catholic schools could help create and support a Catholic order.<span style="mso-spacerun: yes;"> </span>Largely for the same reason, and to spread the faith under constant attack, it tried to maintain a national weekly,<i style="mso-bidi-font-style: normal;"> The Sentinel, </i>despite the financial burden, until its closure in 1968.<span style="mso-spacerun: yes;"> </span>Likewise,
it had a radio program over DZPI and DZST in Manila and DXMS in
Cotabato, even though its original plan, as early as 1949, was to put up
its own radio station in order to “guarantee Catholic independence to
speak out on any question of morals.”<span style="mso-spacerun: yes;"> </span>The “<i style="mso-bidi-font-style: normal;">Ting in Mange Juan</i>”
radio program was instrumental both in the defense of Catholic faith
against Masons and other anti-Catholics, and in the return of many to
the Catholic fold.<span style="mso-spacerun: yes;"> </span>Faced with
the treat of the Communist take over in the 1950’s, the latter two
became vehicles through which the Catholic view on Communism was
expounded.<span style="mso-spacerun: yes;"> </span>In the face of
indifferent or even anti-Catholic politicians and Masons, it tried to
influence elections and the legislature, and mobilized public opinion.
For example, it helped rouse public opinion against the efforts to
liberalize divorce, introduce unwise sex education in the schools,
discriminate European teachers in private school because of their
religion, sterilize children of lepers, etc.<span style="mso-spacerun: yes;"> </span>With not much success, it opposed taxation or religious organizations.<span style="mso-spacerun: yes;"> </span>And
against the corruption of morals, it set up, among others, the Legion
of Decency, which later became a commission, to discourage the public
from seeing morally objectionable pictures and from patronizing theaters
which exhibited indecent films.<span style="mso-spacerun: yes;"> </span>As
can be gleaned from its resolutions and letters, the CWO, of course,
tended to confine the problems of morals to issues related to smutty
movies, sex and birth control.<span style="mso-spacerun: yes;"> </span>In 1956, it approved not to admit ballet students to Catholic high schools.<span style="mso-spacerun: yes;"> </span>Obviously, it then lacked focus on more important moral hardly ecumenical, either in its pronouncements or its activities.<span style="mso-spacerun: yes;"> </span>As
already noted, all this reflects the ecclesiology of the period, and
illustrates an effort to construct a social order in which faith can be
embraced, grow, and thus create a Christian culture.</span></div>
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<span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>At
times, its battles for the protection of the legitimate interests of
the Church and the furtherance of supernatural values became celebrated
cases.<span style="mso-spacerun: yes;"> </span>In 1952, for instance,
it was discovered that three top men in the Department of Education,
sworn into office to uphold and implement the teaching of religion in
public schools, were also sworn in by their Masonic affiliation to
eliminate it.<span style="mso-spacerun: yes;"> </span>The CWO handed a
letter to the President stating the stand of the Church with regard to
the Masonic commitment of the three officials.<span style="mso-spacerun: yes;"> </span>It
availed of the services of Atty. Raul Manglapus, Atty. Ambrosio
Padilla, Atty. Jose Feria and Atty. Francisco Rodrigo in prosecuting the
cause of the Church.<span style="mso-spacerun: yes;"> </span>The Rizal Bill No. 438 is another case in point.<span style="mso-spacerun: yes;"> </span>Jose Laurel, proposed to make Rizal’s <i style="mso-bidi-font-style: normal;">Noli Me Tangere</i> and<i style="mso-bidi-font-style: normal;"> El Filibusterismo</i> compulsory reading in all universities and colleges.<span style="mso-spacerun: yes;"> </span>The
measure ignited a hot controversy, and encountered a determined
opposition from the CWO, not to mention the various Catholic
organizations, on the ground that it violated freedom of conscience and
religion.<span style="mso-spacerun: yes;"> </span>The controversy ended with a susbstitution of a different measure which accommodated the objections of the CWO.</span></div>
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<span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>But
the concerted voice of the CWO was also communicated to the Catholics
and the whole nation at large through its letters and statements.<span style="mso-spacerun: yes;"> </span>The CWO was almost able issue them on issues of national importance.<span style="mso-spacerun: yes;"> </span>Its
opposition to Freemasonry found expression in a joint pastoral letter,
issued on Jan. 18 and 24, 1950, on the anti-Catholic book of Rafael
Palma,<i style="mso-bidi-font-style: normal;"> The Pride of Malay Race, </i>which
tried to prove the Jesuits concerned were liars and the ecclesiastical
authorities forgers of Rizal’s retraction, and in its statement on
Masonry (Jan. 14, 1954).<span style="mso-spacerun: yes;"> </span>Its
concern over the threat of Communist takeover can be seen in its
pastoral letter on social justice (1949) and on Communism (August 15,
1954).<span style="mso-spacerun: yes;"> </span>In these letters, the
bishops wisely pointed out the social roots, and criticized the
injustices of Capitalism which encouraged the growth of the communist
movement; and with the surrender of Luis Taruc, showed its opposition to
witch-hunt, even though it rejected Communism.<span style="mso-spacerun: yes;"> </span>That
it considered the transmission of Christian truth and values through
the schools important in a society that fostered pluralism in religion
can be inferred from its letters and statements on Religious Instruction
in Public Schools on Feb. 18, 1953, on Catholic Education on April 10,
1955, and on the Religious Instruction Bill on June 6, 1965.<span style="mso-spacerun: yes;"> </span>The ground for its opposition to the Rizal Bill finds expression in a statement on the two novels on April 21, 1956.<span style="mso-spacerun: yes;"> </span>And against the corruption of morals, it wrote a pastoral on materialism, its first joint letter to Filipinos after the war.<span style="mso-spacerun: yes;"> </span>All in all, the CWO issued 39 joint pastoral letters and statements from 1945 to 1965.<span style="mso-spacerun: yes;"> </span>It
may be observed that although these letters and statements were strong
when Catholic interests were under attack, in general they tended to
dwell on general principles and lack of prophetic slant when it came to
political and social questions.</span></div>
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<span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>It would appear from the foregoing that the CWO was for the most part concerned with the Church <i style="mso-bidi-font-style: normal;">ad intra.<span style="mso-spacerun: yes;"> </span></i>In fact, its administrative structure lends support to this observation.<span style="mso-spacerun: yes;"> </span>After 8 years of existence, in addition to the agencies under the secretary general (<i style="mso-bidi-font-style: normal;">Sentinel</i>,
Relief, Legion of Decency, and Public Relation Office), it had only
three episcopal commissions: Department of Catholic and Social Action,
and Department of Mission.<span style="mso-spacerun: yes;"> </span>That, however, is understandable.<span style="mso-spacerun: yes;"> </span>The
ecclesiological framework derived from the theology of the Council of
Trent put theological limits to the CWO involvement in the
socio-economic and the political structure of the nation.<span style="mso-spacerun: yes;"> </span>It
is not surprising, therefore, that despite the unrest in agriculture
and labor fronts, its involvement in these spheres may be characterized
chiefly as social charity or welfare.<span style="mso-spacerun: yes;"> </span>The importance of the Catholic schools, orphanages, hospitals and other charitable institutions may be viewed from this angle.<span style="mso-spacerun: yes;"> </span>Indeed,
although it issued letters on social principles (1948) and social
justice (1949), the place of these social principles was not yet well
integrated into the ecclesiological outlook inherited from Trent.<span style="mso-spacerun: yes;"> </span>Obviously, the CWO needed some vehicles to translate these principles into the particular situation.</span></div>
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<span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Initially, its work for the socio-economic aspect of the people’s lives was handled by the Social Welfare Department.<span style="mso-spacerun: yes;"> </span>However,
in 1952, the Social Action Department of the CWO was established to
promote, on the national level, a sound and effective program of
Catholic action in the social order in accord with the directives set
forth by the popes especially in <i style="mso-bidi-font-style: normal;">Rerum Novarum </i>and<i style="mso-bidi-font-style: normal;"> Quadragesimo Anno</i> .<span style="mso-spacerun: yes;"> </span>On
April 13-27, 1953, the department organized the Priests and Laymen’s
Institute of Social Action (PLISA) under, auspices of the Ateneo de
Manila, and one of the concrete results of the PLISA was the
establishment of the Federation of Free Farmers (FFF) on Sept. 8, 1953,
under the leadership of Atty Jeremias Montemayor. Staunchly
anti-Communist, its purpose was the organization of small farmers and
tenants for cooperative action defense of their rights, and promotion of
their social welfare.<span style="mso-spacerun: yes;"> </span>(Federation
of Free Works [FFW] was organized earlier, but this was not the
initiative of the CWO, even though it was inspired by Catholic social
teaching).<span style="mso-spacerun: yes;"> </span>Even so, the CWO was
not very much involved in labor and rural problems of the day, despite
the fact that its statements often quoted papal social encyclicals.<span style="mso-spacerun: yes;"> </span>In
1956, the organization suffered a setback in its socio-economic
involvement, because after the UST strike by the FFW--affiliated UST
Employees Organization, the Catholic Church, in the words of Bishop Lino
Gonzaga, “lost much prestige in the labor front.”<span style="mso-spacerun: yes;"> </span>It would not be until 1970, and even more strongly in 1976, that the bishops’ body issued a statement on labor.</span></div>
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<span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>The same ecclesiological framework limited the lay participation in the social apostolate.<span style="mso-spacerun: yes;"> </span>Understandably, Pius XI, in his “<i style="mso-bidi-font-style: normal;">Ubi arcano Dei</i>”
(1922), within the limits of a monarchial ecclesiology, defined lay
apostolate in terms of cooperation in the apostolate of the Hierarchy.<span style="mso-spacerun: yes;"> </span>Still,
that cooperation was a major link between the Bellarminian view of the
Church which rooted all ministry in the Hierarchy and the consciousness
that each Christian had to be a witness to the Gospel in the world.<span style="mso-spacerun: yes;"> </span>In
the Philippines, the lay participation was effected through the
coordination of various religious organizations on a national scale
under the Episcopal Commission on Catholic Action.<span style="mso-spacerun: yes;"> </span>Their primary objective was to strive, give practical effect, in their respective fields, to the <i style="mso-bidi-font-style: normal;">mandata</i> of the Hierarchy in accord with the directives of Pius XI.<span style="mso-spacerun: yes;"> </span>The Catholic Action was represented at both the diocesan and parochial levels:<span style="mso-spacerun: yes;"> </span>the <i style="mso-bidi-font-style: normal;">Barangay Sang Birhen, </i>Knights
of Columbus, Catholic Women’s League, Legion of Mary, Student Catholic
Action, Young Christian Workers, Sodality of Our Lady, etc.<span style="mso-spacerun: yes;"> </span>At the national level, these federated into the Catholic Action of the Philippines (CAP).<span style="mso-spacerun: yes;"> </span>Aside
from such traditional activities as organization of religious
celebrations, congresses, and catechesis, these organizations were the
front liners in many rallies, lobbying in Congress, and in various
social activities.<span style="mso-spacerun: yes;"> </span>The Catholic
Action of the Philippines sponsored the first Lay Institute of Social
Action (LISA), and held its first post-war convention in 1952.<span style="mso-spacerun: yes;"> </span>It
was not within the province of the lay apostolate to be directly
involved in socio-economic institutions and their activities.<span style="mso-spacerun: yes;"> </span>Obviously, it was the thinking at that time that if the social order was to be renewed, it would come from the top.</span></div>
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<span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Four
outstanding events, which occurred during this period of CBCP history,
and in which the CWO was involved, may be recalled because, among other
reasons, they demonstrated that the Philippine Church, despite the
onslaughts against it by the anti-Catholics, was vibrant and
flourishing.<span style="mso-spacerun: yes;"> </span>The first one was
the convocation of the First Plenary Council of the Philippines in
Manila from Jan. 7 to 25, 1953, presided over by Norman Thomas Cardinal
Gilroy, archbishop of Sydney (Australia).<span style="mso-spacerun: yes;"> </span>Its
purpose was to bear witness to the Catholic faith of the Filipino
people, and to decree such legislations as may be necessary for the
preservation, enrichment and propagation of Catholic life.<span style="mso-spacerun: yes;"> </span>To
solve the problems confronted at the time, the Council offered to renew
the social order through the renewal of spirit of both clergy and
laity.<span style="mso-spacerun: yes;"> </span>That spirit was to be manifested in the concern for individual salvation and formation of social conscience. <span style="mso-spacerun: yes;"> </span>And
the individual and social energy generated was to be organized in the
forms approved by the Church and under the direction of the hierarchy.<span style="mso-spacerun: yes;"> </span>The
second one was the Marian Congress in Manila, held on Dec. 1-5, 1954,
with Fernando Cardinal Quiroga y Palacios, archbishop of Santiago de
Compostela (Spain) , presiding.<span style="mso-spacerun: yes;"> </span>It
was a grand demonstration of Catholic faith, which culminated in
liturgical celebration, participated in by more than a million
Catholics, headed by President Ramon Magsaysay and his family.<span style="mso-spacerun: yes;"> </span>Then,
on Oct. 7, 1961, the Pontificio Collegio-Seminario Filippino, whose
cornerstone was laid on Aug. 1, 1959, was finally inaugurated and
blessed, so that Filipino seminarians and priests could be trained <i style="mso-bidi-font-style: normal;">sub umbra Petri.<span style="mso-spacerun: yes;"> </span></i>Lastly,
the nation observed a six-day celebration of the 4th centenary of the
Philippine Christianization in Cebu (Apr. 27-May 2), graced by
Archbishop Vagnozzi,<span style="mso-spacerun: yes;"> </span>Apostolic Delegate to the US, and by most of the Philippine bishops.<span style="mso-spacerun: yes;"> </span>It saw the birth of the Philippines Mission Society.</span></div>
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<i style="mso-bidi-font-style: normal;"><span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;">The Period of Difficult Transition (1966-1975)</span></i></div>
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<span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>When the Second Vatican Council ended in December 1965, it created a paradigm shift in ecclesiology, as noted earlier:<span style="mso-spacerun: yes;"> </span>from a Church understood mainly as a social institution, the self-understanding moved to a Church as the people of God.<span style="mso-spacerun: yes;"> </span>The CWO was met by the challenge of the shift, and its corresponding theological and pastoral implications.<span style="mso-spacerun: yes;"> </span>The
changes brought about by the council was, of course, partly noticed
even in the CWO Constitution itself which was revised pursuant to the
conciliar decree, <i style="mso-bidi-font-style: normal;">Christus Dominus </i>(nn. 37-38), and in accordance with the legal specifics provided for by Paul VI’s <i style="mso-bidi-font-style: normal;">motu propio,<span style="mso-spacerun: yes;"> </span>Ecclesiae santae </i>(I, 41).<span style="mso-spacerun: yes;"> </span>The revisions chiefly consisted in the altering of the name from CWO to Catholic Bishops’ Conference of the Philippines thus:<span style="mso-spacerun: yes;"> </span>“to
study, promote, coordinate in a way corresponding ever more to the
needs of the present time the apostolate of the Church in the
Philippines.” Unlike the CWO, however, the CBCP was now a canonical
body, a status not given in the preconciliar period.<span style="mso-spacerun: yes;"> </span>Approved
by the Sacred Consistorial Congregation on Dec. 12, 1967, the newly
amended constitution was filed with the Securities and Exchange
Commission on Feb. 29, 1968.<span style="mso-spacerun: yes;"> </span>(However, since this constitution was <i style="mso-bidi-font-style: normal;">ad quinquinnium experimenti gratia,</i> it was revised and approved in July 1973, and given <i style="mso-bidi-font-style: normal;">recognitio </i>by the Holy See on May 21, 11974).<span style="mso-spacerun: yes;"> </span>The episcopal commissions were augmented:<span style="mso-spacerun: yes;"> </span>created
were the Commission on Seminaries, Commission on Family Life
Remuneration and Distribution of the Clergy, and the Commission on
Emigration.<span style="mso-spacerun: yes;"> </span>(From 1966 to 1975, the following were Presidents of the Conference:<span style="mso-spacerun: yes;"> </span>Archbishops
Lino Gonzaga [1966-1969], Teopisto Alberto [1970-1973] and Julio
Rosales, whose terms extended to the next, more difficult, period.)</span></div>
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<span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Admittedly,
however, the impact of the conciliar ecclesiology in terms of the
collective theological outlook of the bishops was not immediately felt
in the years that immediately followed.<span style="mso-spacerun: yes;"> </span>Like
the pre-Vatican II CWO, the CBCP tended to look inwardly, and it would,
and it would even seem that Bellarmine’s institutional model of the
Church continued to dominate the greater part of this period, and its
mission in society seemed to be premised, at least in the initial stage,
still on the social-charity model.<span style="mso-spacerun: yes;"> </span>In
fact, on average, most of the CWO/CBCP decisions were concerned with
intra-Church renewal in accord with the conciliar decrees on liturgy,
ecumenism, seminaries, canon law, etc.:<span style="mso-spacerun: yes;"> </span>others
pertain to CBCP internal affairs, and the promotion of Catholic faith
and doctrine (religious instruction, clerical attire, etc.).<span style="mso-spacerun: yes;"> </span>On this score, the post-1965 episcopal body was much in continuity with the post-war CWO.<span style="mso-spacerun: yes;"> </span>This is reflected in the subject matter of most of its joint pastoral statements from 1965 to 1971:<span style="mso-spacerun: yes;"> </span>religious instruction, <i style="mso-bidi-font-style: normal;">Humanae vitae</i>, priestly celibacy, the Holy Father, East Pakistan Refugees, prayer and interior life, etc.<span style="mso-spacerun: yes;"> </span>The <i style="mso-bidi-font-style: normal;">intra</i>-Church
endeavors saw an important event when Pope IV visited the country on
Nov. 27-29, 1970 which the bishops regarded as a reminder of the
country’s vocation in a new world.<span style="mso-spacerun: yes;"> </span>A year before, the Radio Veritas (Asia), which could be heard as far as the People’s Republic of China, was founded.</span></div>
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<span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>This is not to say, however, that the CBCP remained on the defensive.<span style="mso-spacerun: yes;"> </span>Quite
the contrary, it slowly changed its focus from defensiveness to
awareness of the role of social apostolate in the mission of the Church,
as it did not fail to address the problems of the time, which by 1968
through 1970, especially in the First Quarter Storm, became the issues
of rallies, strikes and demonstrations in Metro Manila.<span style="mso-spacerun: yes;"> </span>Hence, the appropriateness of calling this period (1966-1975) one of difficult transition.<span style="mso-spacerun: yes;"> </span>The
issues during these years of rage were the widening gap between the
rich and the poor, the feudal economy, graft and corruption,
compartmentalized justice, and inadequate law implementation.<span style="mso-spacerun: yes;"> </span>These were summed up in the student slogan, “Down with Feudalism, Fascism and Imperialism.”<span style="mso-spacerun: yes;"> </span>These
years saw the resurgence of the Communist Party of the Philippines, and
its influence on students was greatly felt in the unprecedented growth
of the<i style="mso-bidi-font-style: normal;"> Kabataang Makabayan </i>(KM) in 1964.<span style="mso-spacerun: yes;"> </span>Later,
a Marxist-oriented group of the CCP was established, and by 1969, the
New People’s Army (NPA) was already vocal about its intention to change
the society by revolution.<span style="mso-spacerun: yes;"> </span>But while some sectors of society opted for radical change, others preferred social and political reforms.</span></div>
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<span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>The CBCP was socially aware, and it stood for the amelioration of the socio-economic order.<span style="mso-spacerun: yes;"> </span>Indeed, at this stage the Conference, in its letters and statements, showed a better contextualization of Christian principles.<span style="mso-spacerun: yes;"> </span>Already
on Jan 8, 1967, it issued a pastoral letter on social action and
development in which it stressed, among others, the mission of the
Church in the temporal order, the relationship between evangelization
and development, and, in particular, the rights of workers.<span style="mso-spacerun: yes;"> </span>In answer to the request of<span style="mso-spacerun: yes;"> </span>PISA
(Priests’ Institute of Social Action) participants, the CBCP created
the NASSA (National Secretariat for Social Action) which served as the
secretariat of the Commission on Social Action.<span style="mso-spacerun: yes;"> </span>In
the same year, it organized the National Congress on Rural Development
(Feb 4-11) to promote a genuine awareness of the socio-economic
problems.<span style="mso-spacerun: yes;"> </span>“<i style="mso-bidi-font-style: normal;">The Church Goes To The Barrio</i>” was the popular slogan at this time.<span style="mso-spacerun: yes;"> </span>The congress was followed up by a pastoral letter on social awareness (May 1, 1968).<span style="mso-spacerun: yes;"> </span>In
its statement on bishops and moral leadership on July 5, 1969, it
affirmed that the mission of the Church included the concern for man’s
bodily and temporal welfare, though” her mission is a work of mercy and
love.” Acting on the suggestion of the Pontifical Commission on Justice
and Peace, it decided in 1967 to adopt the Commission on<span style="mso-spacerun: yes;"> </span>Social Action as its counterpart of the pontifical commission.<span style="mso-spacerun: yes;"> </span>Priests were trained to head the Social Action Centers in different dioceses.<span style="mso-spacerun: yes;"> </span>The
following year (May 1), it issued a pastoral letter on social action in
which it affirmed the role of the Church in creating a more just social
order.<span style="mso-spacerun: yes;"> </span>It appears, then, that
in the late 1960s the CBCP saw non-conflictual development (cooperative,
credit unions, self-help projects) as its new and relevant form of
social involvement.<span style="mso-spacerun: yes;"> </span>It is
probably from this perspective that one is to interpret the CBCP’s
response to the statement of the Divine Word Junior Clergy Conference
(May 16, 1969), calling on the Hierarchy to respond to the critical
social situation.<span style="mso-spacerun: yes;"> </span>Obviously, the development model was a step forward from that of social charity.</span></div>
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<span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>It is within the familiar framework that the Conference addressed political and government-related issues and problems.<span style="mso-spacerun: yes;"> </span>By
1970, student and peasant demonstrations became more frequent, and the
CBCP was at first concerned with the demonstration themselves and the
analysis of their tactics.<span style="mso-spacerun: yes;"> </span>It saw in them the dangers of Communism, and defended the Church against the accusation that it was rich.<span style="mso-spacerun: yes;"> </span>It
proposed dialogue between teachers and the youth, establishment of
recreation and training programs for the youth, even recommending the
holding of a congress for the purpose.<span style="mso-spacerun: yes;"> </span>When
the issues raised in these rallies and demonstrations led to an urgent
call for a Constitutional Convention, the CBCP, on Jan 25, 1970,
appealed to Congress for a non-partisan convention.<span style="mso-spacerun: yes;"> </span>In
preparation for this convention, the CBCP agreed to deliver talks and
sermons about this political exercise, cooperate with other groups for
honest and free elections, hold convention priests on the subject, and
allow clerics to run as candidates.<span style="mso-spacerun: yes;"> </span>It
may be noted that the Conference exerted much effort and worked hard so
that provisions on religious instruction and tax exemption of Church
properties be included in the proposed Constitution.<span style="mso-spacerun: yes;"> </span>Six
months later, as the violence in the country escalated, it issued a
letter on civic responsibility, denouncing what it perceived as the
evils of society, and asking citizens to participate conscientiously in
the political life of the nation.<span style="mso-spacerun: yes;"> </span>Admittedly,
however, there were progressive members of the CBCP who perceived that
more than social charity and development were needed to restructure the
Philippine society and thus solve the social ferment.<span style="mso-spacerun: yes;"> </span>Though
these were minority, this nonetheless indicated that the CBCP was being
caught in the difficult transition from the old to the new
ecclesiological paradigm.</span></div>
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<span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>But
to what extent the paradigm shift in Church’s understanding of itself
and its mission after the Second Vatican Council affected the collective
ecclesiological outlook of the CBCP is probably nowhere shown more
clearly than during the years of Marcosian regime from 1972 to 1986.<span style="mso-spacerun: yes;"> </span>Ostensibly
declared on Sept. 21, 1972 to save the Republic and reform the society,
martial law eventually showed its true colors:<span style="mso-spacerun: yes;"> </span>with
the democratic institutions dismantled, Marcos acquired almost
unlimited powers clothed with a veneer of legality by the 1973
Constitution, curtailed the freedoms of the media, revoked the writ of<i style="mso-bidi-font-style: normal;"> habeas corpus</i>, forbade assembly, strike and mass action, legalized arbitrary arrest and detention.<span style="mso-spacerun: yes;"> </span>In the process, thousands of opposition leaders and suspected “subversives” were jailed.<span style="mso-spacerun: yes;"> </span>With US support, he beefed up the military to more than 150,000 in<span style="mso-spacerun: yes;"> </span>6 years, and to more than 275,000 in 8 years, flung open wide the country to world market.<span style="mso-spacerun: yes;"> </span>The economy deteriorated, and foreign debt ballooned to around $28 B later.<span style="mso-spacerun: yes;"> </span>The poor became poorer, and violation of human rights was almost pandemic.<span style="mso-spacerun: yes;"> </span>In
the face of these realities that affected the Philippine Church, the
CBCP met head on with a new challenge which almost eclipsed many side
but grave issues.</span></div>
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<span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>In
general, it may be said that the responses of the CBCP to the
challenges under the new dispensation underwent development, and were
not always homogenous.<span style="mso-spacerun: yes;"> </span>Five
days after the declaration of martial law, its Administrative Council
issued a letter recognizing the right and duty of civil authorities to
take appropriate steps to protect the sovereignty and assure peace and
security of the nation, and asking martial law implementers to exercise
prudence and restraint and respect human dignity, and the people to be
calm and law abiding under the new political realities (Sept. 26).<span style="mso-spacerun: yes;"> </span>But
despite the uneasiness of a number of bishops, and despite such
important issues affecting the nation as the approval of the 1972
Constitution, the abolition of Congress, the Referendum of 1973 through
National Assemblies, and despite the grim realities spawned by the new
order, the CBCP was generally silent in the first five months, nay, in
the first three years of the martial law regime (1972-1975).<span style="mso-spacerun: yes;"> </span>Of
course, in its first plenary meeting in 1973, the bishops agreed to
organize a CBCP liaison group with the government, but then the issues
were intra-Church: radio stations closed, Catholic schools, Chinese
priests’ integration with Philippine society, and cases of priests
having difficulties with martial law.<span style="mso-spacerun: yes;"> </span>This concern for the interest of the institutional Church is reflected in its various decisions.<span style="mso-spacerun: yes;"> </span>In
the same year, it made a stand of contraception vis-a-vis the
government policy, and condemned sterilization which a decree of Marcos’
made officially acceptable.<span style="mso-spacerun: yes;"> </span>Late
in the year, a Church-Military Liason Committee (CMLC), which, among
other tasks, monitored arrests, detentions, and subversive activities,
was established, with Citizen’s Committee on Justice and Peace at the
local level and urged citizens to vote in the referendum as a moral
obligation, and which was thought to be in contradiction to “A
Declaration for Human Dignity at the Polls” signed by 14 bishops.<span style="mso-spacerun: yes;"> </span>The latter called the referendum “a vicious farce.”<span style="mso-spacerun: yes;"> </span>The right of the Administrative Council to issue the statement was questioned by 12 bishops on October 6, 1976.<span style="mso-spacerun: yes;"> </span>(The
dissent, it may be conjectured, was not lost to Marcos who, after the
massive boycott in the Oct. 16, referendum, retaliated against the
Church by deportation, raid, closure of radio stations and publications,
as well as arrest and detention of lay workers.)<span style="mso-spacerun: yes;"> </span>Chiefly
for this reason, the Jan. 1977 meeting of the CBCP was preceded by a
colloquium which brought to conclusion the bishops’ thinking on the
Church’s involvement under the martial law regime.</span></div>
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<span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>From
1977 to 1982, the CBCP became more united and its collective approach
to the challenge of martial law is best described by Cardinal Jaime
Sin’s policy, namely, “critical collaboration,” although, in the light
of the bishops’ letters and statements, it was largely more critical
than collaborative.<span style="mso-spacerun: yes;"> </span>Even though
at this point in time, it did not yet question to legitimacy of the
regime, the CBCP, no doubt, was in touch with the concrete historical
experience and the aspiration of the people.<span style="mso-spacerun: yes;"> </span>At
the same time, it became obvious that in its understanding of the role
of the church in the socio-economic and political order, it was not only
development but, more accurately, it was liberation, and the CBCP
became more committed to it.<span style="mso-spacerun: yes;"> </span>Its
statement of its mission in the Jan. 1977 pastoral letter, “The Bond of
Love in Proclaiming the Gospel,” deserved to be quoted:<span style="mso-spacerun: yes;"> </span>“This is EVANGELIZATION:<span style="mso-spacerun: yes;"> </span>the proclamation, above all, of SALVATION from sin; the LIBERATION from everything oppressive to man:<span style="mso-spacerun: yes;"> </span>the DEVELOPMENT of man in all his dimensions, personal and communitarian:<span style="mso-spacerun: yes;"> </span>and,
ultimately, the RENEWAL OF SOCIETY in all its strata through the
interplay of the GOSPEL TRUTHS and man’s concrete TOTAL LIFE (Pope Paul
VI,<span style="mso-spacerun: yes;"> </span><i style="mso-bidi-font-style: normal;">Evangelii Nuntiandi</i>, n. 9, 29).<span style="mso-spacerun: yes;"> </span>THIS IS OUR TASK.<span style="mso-spacerun: yes;"> </span>THIS
IS OUR MISSION.” This shift to the liberationist understanding of
ecclesiastical mission can be noted even in the themes of <i style="mso-bidi-font-style: normal;">Alay Kapwa</i> in the early 1980s:<span style="mso-spacerun: yes;"> </span>Communal
Action Toward Human Liberation” (1980), “Beyond Poverty into Total
Liberation” (1981), and “People’s Participation, a Way to Total Human
Liberation” (!982).</span></div>
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<span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>These constitute an advance from the cooperative and development thrust in the late 1960s.<span style="mso-spacerun: yes;"> </span>But
in this Jan. 1977 pastoral letter, the CBCP sharply criticized the
government population program, the treatment of national minorities, the
handling of the Mindanao situation, the harassment of basic ecclesial
communities (BECs) was viewed as springing from the mandate of the
Church’s mission, the lay workers being essential in the implementation
of that mission.<span style="mso-spacerun: yes;"> </span>This teaching marks a change from the pre-conciliar one in which lay apostolate was understood to spring from the <i style="mso-bidi-font-style: normal;">mandata</i> of the Hierarchy.<span style="mso-spacerun: yes;"> </span>Clearly, as a body, the CBCP awakened to its mission of liberation and assumed the role of “a prophet to the nation.”<span style="mso-spacerun: yes;"> </span>The year 1977 may then be considered a turning point in the CBCP history.<span style="mso-spacerun: yes;"> </span>Henceforth, the Conference no longer engaged in the pronouncement of principles, as it did in 1969.<span style="mso-spacerun: yes;"> </span>Instead, it courageously made moral judgment, denouncing the excesses of the regime.<span style="mso-spacerun: yes;"> </span>As
the socio-economic and political situation deteriorated, and as
militarization and repression intensified, the CBCP came out with a
pastoral letter, “Exhortation Against Violence,” on Oct. 7, 1979 to
stress that the escalating violence in the country has its roots in the
unjust structure of society, and that it can be stopped by putting peace
with justice to the same structure.<span style="mso-spacerun: yes;"> </span>Marcos
lifted martial law in 1981, but this was merely a cosmetic (it was most
likely timed for Pope John Paul II’s pastoral visit to the country Feb.
17-22), for the dictatorial effects were well in place.<span style="mso-spacerun: yes;"> </span>In fact, the following year was a bad one for the Church, for it saw what amounted to Church persecution:<span style="mso-spacerun: yes;"> </span>arrests
and detention of priests, lay workers, and activists; raids of
institutions; attempts at infiltration; accusation of communist
infiltration in the Church; trial by publicity in the media, etc.</span></div>
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<span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>By
1983, the year in which many Filipinos, as a result of the tarmac
incident, were mobilized in the struggle for freedom and justice, the
CBCP understandably became even more prophetic and critical of the
martial law regime.<span style="mso-spacerun: yes;"> </span>And it may
be conjectured that the Pope’s socio-political messages during his visit
two years ago could have emboldened the bishops in their concern for
the construction of an alternative vision of society.<span style="mso-spacerun: yes;"> </span>In fact, the CBCP’s posture, as it finally turned out in 1986, was on collision course with that of the dictatorship.<span style="mso-spacerun: yes;"> </span>The Conference was not only, as it were marching with the people; it was leading them on the march, and it did so credibly.<span style="mso-spacerun: yes;"> </span>The Church--and probably no other--was looked up to as the bastion of hope.<span style="mso-spacerun: yes;"> </span>No
doubt, the collective ecclesiological outlook of the CBCP was
liberationist, and the understanding of its role in the socio-economic
and political order was not hazy.<span style="mso-spacerun: yes;"> </span>Indeed, it called for the transformation not only of individuals but also of societal structures as part of integral liberation.<span style="mso-spacerun: yes;"> </span>In
the final result, what was under criticism was not simply the
individual acts of martial law; the whole structure of dictatorship
itself stood under severe criticism.<span style="mso-spacerun: yes;"> </span>It
is not insignificant that from 1983 through 1986, all its joint
pastoral letters and statements, except for its statements on biblical
apostolate (Feb. 1985) and on the Marian Year (February 1 and August 6,
1985), had direct reference to martial law and the major problems it
engendered.<span style="mso-spacerun: yes;"> </span>Not surprisingly, then, the CBCP-Government relationship became increasingly strained.</span></div>
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<span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Thus,
on February 20, 1983, it made the first of its strongest indictments
against the dictatorial regime in the pastoral letter, “Dialogue for
Peace,” even though it was meant as a call to restructure society in
accordance with God’s plan.<span style="mso-spacerun: yes;"> </span>It
amounted to an expose of problems (arrest and detention, disregard for
due process, torture, etc.) which have roots in poverty, anti-people
economic program, economic corruption, and unjust laws.<span style="mso-spacerun: yes;"> </span>It took a clear preferential option for the poor, supporting them in their assertion of dignity and defense of rights.<span style="mso-spacerun: yes;"> </span>The
letter was followed up by the CBCP’s “Pastoral Guidelines for Priests,
Religious and Lay Workers in the Task of Social Justice.”<span style="mso-spacerun: yes;"> </span>As a result of the pastoral letter, Marcos asked the bishops made it known that reform of structure was what was in their mind.<span style="mso-spacerun: yes;"> </span>In
the same year, the CBCP withdraw its membership from the
Church-Military Liaison Committee because of an apparent pattern of
government pressure on Church people and activities.<span style="mso-spacerun: yes;"> </span>With
his authority slipping off, Marcos instituted the PCO (Presidential
Commitment Order) by means of a decree, which enabled the military to
arrest arbitrarily and detain indefinitely.<span style="mso-spacerun: yes;"> </span>The
CBCP, in its message to the people on the exercise of PCO, passed a
moral judgment on the presidential decree, calling it, along with its
implementation, immoral.<span style="mso-spacerun: yes;"> </span>The
second half of 1983 was marked by a worsening of political, economic and
social conditions, precipitated by the assassination of Sen. Benigno
Aquino Jr.<span style="mso-spacerun: yes;"> </span>With the country on
the brink of chaos and anarchy, the CBCP issued a statement of
reconciliation on Nov. 27, calling for a social
transformation--transformation of unjust structures and
individuals--required by authentic reconciliation with God and with one
another as an alternative to the continuance of present injustice and
violence.</span></div>
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<span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Late
in the year, the CBCP Administrative Council (Dec. 28) decided to issue
a statement on the coming plebiscite and Batasan elections in May 1984.<span style="mso-spacerun: yes;"> </span>Published
on Jan 8, 1984, it did not fail to mention, among others, the right not
to participate in political exercise which citizens consider contrary
to their conscience.<span style="mso-spacerun: yes;"> </span>Meanwhile, the national situation continued to turn for the worst:<span style="mso-spacerun: yes;"> </span>people
were being “salvaged” both by the Left and by the Right” the foreign
debt ballooned to $24 billion; the peso depreciated very much and the
economy was almost bankrupt:<span style="mso-spacerun: yes;"> </span>Marcos
revived the “secret marshals” who were virtually licensed to kill; and
he continued to exercise martial law powers through the notorious
Amendment 6.<span style="mso-spacerun: yes;"> </span>It is against this background that on July 11, the sacredness of human life and its defense:<span style="mso-spacerun: yes;"> </span>“Let there Be Life.”<span style="mso-spacerun: yes;"> </span>It
called for a revamp of the entire economic and political structure and,
in particular, severely criticized the institution of secret marshals
(which Marcos later disbanded), the Amendment 6 whose repeal it
demanded, and the economy, whose crisis, according to the bishops, could
be solved it, in the first place, confidence in the government is
restored.</span></div>
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<span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>The
following year, the CBCP did not issue any pastoral letter or statement
which had direct bearing on politics, except the one on terrorism (July
8).<span style="mso-spacerun: yes;"> </span>In this letter, the CBCP
denounced the murder of those dedicated to the service of others, the
execution of civilians suspected of collaboration with the Left, the use
of cultists in counter-insurgency campaign, and urged the
reorganization, if not the dismantlement, of the CHDF.<span style="mso-spacerun: yes;"> </span>Early
in the year, it released a joint pastoral letter on biblical apostolate
(Feb.) and two on the occasion of the observance of the Marian Year
(Feb. and Aug. 6).<span style="mso-spacerun: yes;"> </span>But the worsening situation was not far from their minds.<span style="mso-spacerun: yes;"> </span>In their January meeting, they held a brainstorming on the national issues and searched for positive action regarding them.<span style="mso-spacerun: yes;"> </span>They
discussed such issues as the question of Communism (faith and
ideology), violence and non-violence, and such specific questions as US
bases, nuclear plant, social justice and social development.<span style="mso-spacerun: yes;"> </span>The CBCP committed itself to a free, clean and honest election and to support Namfrel in its work to achieve the goal.</span></div>
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<span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>The climax of the CBCP’s involvement and commitment during the Marcosian years came in 1986.<span style="mso-spacerun: yes;"> </span>When
Marcos called for a snap election in late 1985, the CBCP took up the
issue in their January meeting and on Jan. 26 issued the joint pastoral
letter, “We Must Obey God Rather Than Men.”<span style="mso-spacerun: yes;"> </span>Having
stated that elections can become a great scandal and an offense against
God, it said that the forces of evil bent on frustrating the people’s
will should not make them succumb to cynicism, and in the conflict of
interest and loyalties, it reminded them to let God’s will prevail.<span style="mso-spacerun: yes;"> </span>It assured them that the bishops stand with them.<span style="mso-spacerun: yes;"> </span>Elections were held on Feb. 7, and as the bishops feared, the fraud and deception were systematic and of incredible proportion.<span style="mso-spacerun: yes;"> </span>The
Namfrel tally showed Aquino leading by a large margin, but the Comelec
tabulation had Marcos coming ahead. Eventually, the Comelec computer
operators walked out to protest the discrepancy between the input and
the Comelec count.<span style="mso-spacerun: yes;"> </span>On Feb. 12, the KBL-dominated Batasang Pambansa declared Marcos winner.<span style="mso-spacerun: yes;"> </span>The following day, the Bishops drafted a post-election statement and issued it to the public on Feb. 15.<span style="mso-spacerun: yes;"> </span>The
statement labeled the elections as unparalleled in fraudulence, and
virtually accused Marcos of criminally using power to thwart the
people’s sovereign will.<span style="mso-spacerun: yes;"> </span>In its strongest condemnation of the Marcos power through fraudulent means had no moral basis.”<span style="mso-spacerun: yes;"> </span>It called for a peaceful, non-violent and systematic struggle to correct the wrong.<span style="mso-spacerun: yes;"> </span>The pastoral statement proved to be historic.<span style="mso-spacerun: yes;"> </span>In a few days, the EDSA Revolution was born, and Marcos was dislodged.<span style="mso-spacerun: yes;"> </span>Clearly,
the CBCP stood as a moral leader of the people, showing itself as
champion of democratic principles, and its statement became a catalyst
of non-violent revolution.</span></div>
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<span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>With
Marcos gone, the CBCP assumed the role, it may be said, of a moral and
spiritual leader and guide in the direction which efforts at social
transformation must take.<span style="mso-spacerun: yes;"> </span>No
doubt, its ecclesiological outlook remained one of integral liberation,
and though it continued its policy of critical collaboration with the
Aquino government, this time the emphasis was on collaboration. On the
whole, it would seem that the CBCP was supportive of the Aquino
Administration, probably because it had high hopes that it would be
instrumental in the renewal of the social order and in the establishment
of a more lasting peace.<span style="mso-spacerun: yes;"> </span>Of course, there is little doubt that the bishops had some influence on President Aquino.<span style="mso-spacerun: yes;"> </span>She appointed to the Constitutional Commission four people easily identified with the Church.<span style="mso-spacerun: yes;"> </span>Such
provisions in the Constitution as the primacy of family, the
prohibition of abortion and divorce, and religious instruction in public
schools were indicative of the moral influence of the CBCP.<span style="mso-spacerun: yes;"> </span>Understandably,
with its pro-life, pro-poor and pro-Filipino provisions which are
consonant with authentic human values, it was not surprising that the
CBCP, after much discussion in a meeting to which some members of the
Constitutional Commission were invited to speak, opted in its letter
“Covenant Toward Peace” on Nov. 21, 1986, for the ratification of the
proposed constitution.</span></div>
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<span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;"></span><i style="mso-bidi-font-style: normal;"><span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;">The Period of Renewal of Vision for the Church and Society (1987-1995)</span></i></div>
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<span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>This period was one of hope and expectations.<span style="mso-spacerun: yes;"> </span>(The
archbishops who served the CBCP as President during this period were
Cardinal Ricardo Vidal, whose term ended in 1987, Leonardo Legaspi
[1987-1991] and Carmelo Morelos [1991-1995].)<span style="mso-spacerun: yes;"> </span>As
the socio-political situation has changed, it appeared to the bishops
that an opportune time had come to renew the local Church.<span style="mso-spacerun: yes;"> </span>As
already noted, a paradigm shift in ecclesiology took place in the
Second Vatican Council, and while its effects influenced the collective
thinking of the bishops, there was a need to exteriorize the
implications of the shift in terms of the theological thinking and
aspiration of the people and the pastoral programs of the local Church,
which had become even more complex and problematic.<span style="mso-spacerun: yes;"> </span>While
the CBCP understood the Church as the People of God, and its mission as
integral liberation, yet the implications of this understanding had yet
to be enshrined in a vision and made concrete in a comprehensive
program for the Philippine Church.<span style="mso-spacerun: yes;"> </span>Thus, in January 1988, the CBCP approved to hold a plenary council.<span style="mso-spacerun: yes;"> </span>Preparations,
immediately began, and the Second Plenary Council was finally
celebrated from Jan. 20 to Feb. 1991, participated in by a total of 479
participants (96 bishops, 181 priests, 21 major religious superiors, 12
presidents or rectors of Catholic universalities, 24 rectors or deans of
seminaries and 146 lay faithful).<span style="mso-spacerun: yes;"> </span>The decrees of the PCP-II were given <i style="mso-bidi-font-style: normal;">recognitio</i>
by the Holy See on April 25, 1992, and promulgated at the
Cathedral-Basilica of the Immaculate Conception in Manila on July 22,
1992.<span style="mso-spacerun: yes;"> </span>Without exaggeration, the council may be recognized as the greatest ecclesial event in the CBCP’s 50 years of existence.</span></div>
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<span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Basically, what the Council did was to define what the Philippine Church ought to be.<span style="mso-spacerun: yes;"> </span>In
its final document, the Council envisioned a Church which is a
community of disciples, in which there is unity in diversity, equality
in dignity and participation; a Church which is at the same time a
community-in-mission:<span style="mso-spacerun: yes;"> </span>a Church of the poor expressed in basic ecclesial communities.<span style="mso-spacerun: yes;"> </span>Its
mission is integral evangelization, which implies the salvation of the
total human person and the liberation and transformation of society.<span style="mso-spacerun: yes;"> </span>Clearly,
this is far removed from the institutional understanding of the Church
(presupposed in the first years of the CWO/CBCP) whose mission is the
salvation of the soul by means of grace, word and sacrament.<span style="mso-spacerun: yes;"> </span>This vision of the Church needed to be actualized.<span style="mso-spacerun: yes;"> </span>Hence, the CBCP resolved to implement the Council’s mandate for a National Pastoral Plan.<span style="mso-spacerun: yes;"> </span>On July 11, 1993, it gave its official approval to the plan.<span style="mso-spacerun: yes;"> </span>The
present challenge to the Conference is to see to it that the plan is
implemented through a pastoral management and administrative system that
will operate from the top down to the smallest ecclesial community in
the parishes.</span></div>
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<span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Though
the council was the most significant event in this period, yet the
CBCP’s vision for renewal not only for the Church but also for society
can also be seen in its <i style="mso-bidi-font-style: normal;">ad-extra</i> statements and activities.<span style="mso-spacerun: yes;"> </span>By 1987, the different branches of the democratic government have been restored.<span style="mso-spacerun: yes;"> </span>But
despite the hope that a new political society would emerged from the
EDSA Revolution, it became clear that the old society was back.<span style="mso-spacerun: yes;"> </span>Thus,
precisely because the socio-economic ills did not disappear at the
February Revolution, the CBCP, conscious of its mission in the
socio-political order, was critical of the post-EDSA administrations.<span style="mso-spacerun: yes;"> </span>For
example, the realization that corruption still remained, involving even
high government officials, occasioned the pastoral letter, “Thou Shalt
Not Steal,”<span style="mso-spacerun: yes;"> </span>on July 11, 1989.<span style="mso-spacerun: yes;"> </span>The letter considered graft and corruption a sin that is hateful because it steals money from the poor.<span style="mso-spacerun: yes;"> </span>It
suggested the formation of multi-sectoral anti-graft council across the
country to monitor the use of public funds and muster public opinion in
the hope that a massive, persistent campaign would discourage the
practice.<span style="mso-spacerun: yes;"> </span>On July 24, 1992, it
opposed the Ramos Administration’s move at restoring the death penalty
and, instead, proposed that the President does something to the ground
which breeds criminality (poverty, defects in the enforcement, justice
and penal systems, presence of scalawags in uniform).<span style="mso-spacerun: yes;"> </span>In
its pastoral statement on kidnapping (Jan. 25, 1993), it appealed to
the Philippine National Police (PNP) and the Military to cleanse their
ranks of kidnapper accomplices or masterminds.<span style="mso-spacerun: yes;"> </span>Of
no less importance, it called for a thorough review of the Republic Act
7716 in a statement on taxation and expanded value-added tax,
questioning whether the law merely strengthens the tax structure’s bias
against the poor (July 10, 1994).</span></div>
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<span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Of
course, it appeared to the bishops that the transformation of society
requires more than a change of leadership; it is a work of justice in
which the community participates and cooperates.<span style="mso-spacerun: yes;"> </span>Hence,
on Jan. 26, 1987, it addressed the issue of peace process, and stressed
that only non-violence is consistent with Gospel values.<span style="mso-spacerun: yes;"> </span>It
called for land reform, denounced political extremists, condemned
atheistic communism and liberal capitalism, and encouraged dialogue.<span style="mso-spacerun: yes;"> </span>In
its efforts to help transform society, the bishops reiterated its call
for a comprehensive land reform in its exhortation on July 14,
“Thirsting for Justice.”<span style="mso-spacerun: yes;"> </span>It is
the landless, the exploited, the disadvantaged and the powerless who
have the single most urgent claim on the conscience of the nation, the
bishops said.<span style="mso-spacerun: yes;"> </span>When the
putchists attempted a coup d’etat on August 28, 1989, which dealt a
serious blow to the government stability, 17 bishops, headed by
Cardinals Ricardo Vidal and Jaime Sin, issued a statement of support to
the Aquino government the following day.<span style="mso-spacerun: yes;"> </span>And
on Jan. 31, 1990, in the pastoral letter “Seek Peace, Pursue It,” it
likewise condemned the attempted Dec. 1989 coup d’etat, the bloodiest,
costliest and most serious one, as immoral and unjust usurpation of
power.</span></div>
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<span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>To
be sure, the transformation of society does not only require the reform
of those in the government, the participation of the governed in the
peace process, and in the cooperation of the Rightists.<span style="mso-spacerun: yes;"> </span>Of
no less importance, it cannot dispense with the support of the Left,
specifically with the effort to put an end to their two-decade struggle.<span style="mso-spacerun: yes;"> </span>Dialogue with the CPP-NDF was essential.<span style="mso-spacerun: yes;"> </span>In fact, in 1992, President Fidel Ramos organized the National Unification Commission (NUC) to make contacts with the group.<span style="mso-spacerun: yes;"> </span>The
CBCP supported the move, and in Jan. 25, 1993, it issued a pastoral
letter on peace to participate in the peace process, directly or
indirectly.<span style="mso-spacerun: yes;"> </span>This was followed by another letter, “Peace in Our Times,” in which the Conference expounded the meaning of real place.<span style="mso-spacerun: yes;"> </span>Indeed,
as early as Jan. 1992, the CBCP acceded to the request of the National
Peace Conference (NPC) to head a delegation which would meet with the
CPP-NDF representatives, either in Hongkong or in Switzerland, to
discuss proposals for a dialogue. But despite its effort to enlist them
to the peace process, the CBCP never recoiled from criticizing the Left
(even as its criticism applies to the military as well) on various
occasions, as in its statement on the manipulative use of human rights
violations on July 11, 1989.</span></div>
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<span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>If
the CBCP lodged criticisms such as these, it was a part of its effort
at helping the people (including the administration, and the
oppositionists) in the renewal of the social order.<span style="mso-spacerun: yes;"> </span>It
is for the sake of this renewal that it gave much importance to the
holding of truly democratic, peaceful and clean elections in which
citizens must be truly involved.<span style="mso-spacerun: yes;"> </span>In
its “Pastoral Letter on Preparing for the 1992 Elections” on July 22,
1991, it pointed to the wastage of the nation’s resources and the
perversion of democratic principle in the disservice done by
individual’s unworthy of the office, and hence the need for education of
voters.<span style="mso-spacerun: yes;"> </span>Thus, in its desire to
strengthen the democratic ethos, widen the horizons of peace and unity
among the people, it issued “Renewing the Political Order” on Nov. 28,
1991--a pastoral guideline on choosing candidates for the May 11, 1992
elections.<span style="mso-spacerun: yes;"> </span>It is noteworthy that among the desirable qualifications of candidates that the letter enumerates are <i style="mso-bidi-font-style: normal;">maka-diyos, </i>spirit
of service, vigorous defender and promoter of justice and an enduring
and preferential option for the poor-qualifications which are consonant
with integral liberation.<span style="mso-spacerun: yes;"> </span>And on Jan. 31, 1992, it issued another letter, “Decision at the Crossroads,” appealing to the people to set priorities aright:<span style="mso-spacerun: yes;"> </span>honor and dignity before money, service before power, common good before self-interest, the nation before <i style="mso-bidi-font-style: normal;">utang na loob. <span style="mso-spacerun: yes;"> </span></i>The following year, it decided to recognize and encourage the PPCRV.<span style="mso-spacerun: yes;"> </span>In all this, the CBCP asked the people to take seriously their participation in the political process by various means.<span style="mso-spacerun: yes;"> </span>It reiterated this point in its statement “Election 1995--A Challenge to the Young”<span style="mso-spacerun: yes;"> </span>(Jan. 16, 1995).<span style="mso-spacerun: yes;"> </span>The
CBCP, was active in the elections through NASSA’s votecare (Voter’s
Organization--Training and Education for Clean, Authentic and
Responsible Elections) program in all the 79 dioceses, with more than
250,000 volunteers.</span></div>
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<span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>Equally
important, the integral-liberation ecclesiological outlook helps
explain why in the post-Edsa situation, the CBCP addressed itself to
various issues of national importance: devastation of nature, overseas
contract workers, foreign debt, oil prices etc.<span style="mso-spacerun: yes;"> </span>For
instance, having observe the devastation of natural resources, which
has to do with the inequality of the social structure, it issued the
letter,<span style="mso-spacerun: yes;"> </span>“What is Happening To
Our Beautiful Land?” on Jan. 29, 1988--probably the first one issued by
an episcopal conference in world history.<span style="mso-spacerun: yes;"> </span>In
protest of the inhumanity, abuse and exploitation of overseas workers,
whose migration is rooted in the poverty of the people, it asked the
government to take effective measure to safeguard the rights of Filipino
expatriates, and appealed to all for economic recovery so Filipinos
would not be forced to leave the country.<span style="mso-spacerun: yes;"> </span>In
1990, it recommended that a desk for pastoral care of migrants and
their families be set up in the diocesan social action centers.<span style="mso-spacerun: yes;"> </span>On
the occasion of Flor Contemplacion’s funeral a few weeks before the
1995 elections, it repeated its appeal to the government to provide the
overseas workers protection, which should take precedence over potential
economic gains.<span style="mso-spacerun: yes;"> </span>Even its rather long pastoral letter on the the Eucharist, “To Live in Memory of Him:<span style="mso-spacerun: yes;"> </span>One Body, One People” (Mar. 21, 1988), does not fail to allude to integral human liberation:<span style="mso-spacerun: yes;"> </span>“we
desire to become eucharistic communities active in the defense and
promotion of the downtrodden, ready and willing to give ourselves
eucharistically to others, struggling in the building of a just,
peaceful and loving society.”<span style="mso-spacerun: yes;"> </span>The
same may be said of foreign debt which weighed heavily on the people
and which constituted a humongous obstacle to economic recovery.<span style="mso-spacerun: yes;"> </span>Of
course, the CBCP, through the permanent council, offered no solution in
its statement on Sept. 10, 1990, but it asked the government to
consider the debt crisis within the context of the ethics of survival.<span style="mso-spacerun: yes;"> </span>And
of no less significance, in 1994, it registered a strong protest
against the price increase of petroleum products authorized by the
Energy Regulatory Board (ERB).<span style="mso-spacerun: yes;"> </span>It
saw no objective justification for the increase, and regarded the
increase prior to the holding of hearing a lack of concern for the
common good.</span></div>
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<span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span>It may be said that the 50th year of CBCP existence ended with a historic note.<span style="mso-spacerun: yes;"> </span>In
1995, John Paul II made his second pastoral visit to the Philippines on
the occasion of the 10th World Youth Day, the theme of which was: “As
the Father sent me, so I am sending You”<span style="mso-spacerun: yes;"> </span>(John 20:21).<span style="mso-spacerun: yes;"> </span>The
purpose of his coming was for the youth who, as the third Christian
millennium approaches, “are entrusted in a special way with the task of
becoming communicators of hope and workers for peace in a world that is
in ever greater need of credible witnesses and messengers consistent
with [Christ’s] message.”<span style="mso-spacerun: yes;"> </span>At the same time, it saw the quadricentennial celebrations of the Archdiocese of Manila, Cebu, Nueva Segovia, and Nueva Caceres.<span style="mso-spacerun: yes;"> </span>But for the CBCP itself, this period (1987-1995) witnessed other important events and activities:<span style="mso-spacerun: yes;"> </span>the
canonization of Blessed Lorenzo Ruiz (1987), the publication of the
final draft of the Catholic Faith Catechism (CFC) by the Episcopal
Commission on Catechesis and Catholic Education, and the Catechism of
the Catholic Church (CCC), the Statement on Fundamentalist Groups (Jan.
27, 1989), and the Guidelines for the Eucharist (1990), the birth of the
Program for the Rehabilitation of Mt. Pinatubo Victims, and the holding
of the National Retreat for Priests (1992, 1993 and 1994).</span></div>
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<i style="mso-bidi-font-style: normal;"><span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;">III</span></i></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;">Conclusion</span></b></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;"><span style="mso-tab-count: 1;"> </span></span></b><span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;">That,
in brief, is the history of the Catholic Bishop’s Conference of the
Philippines--a body that leads and builds up, engages, commits, prays,
and serves.<span style="mso-spacerun: yes;"> </span>Its 50-year history
sketched out above may be succinctly described, however, in terms of
transformation: from a CWO that was defensive to a CBCP that was
involved in the liberation of society:<span style="mso-spacerun: yes;"> </span>from a silent body to a prophetic one in the face of social injustice:<span style="mso-spacerun: yes;"> </span>from a CWO that saw the Church as a social institution to a CBCP that regards the Church as the People of God: from a <i style="mso-bidi-font-style: normal;">CWO </i>that had answers to human problems to a CBCP that listened to the “signs of the times”:<span style="mso-spacerun: yes;"> </span>from
a CWO that tended to focus morality to problems of sex, birth control
and smutty films to a CBCP that questioned and protested against
violation of human rights, social injustices and violence to the poor:<span style="mso-spacerun: yes;"> </span>from
a CWO that saw involvement in the social order as a part of
pre-evangelization to a CBCP that considered transformation of the
social order as a part and parcel of its mission; from a CWO that looked
at the work of the laity as part of the apostolate of the Hierarchy to a
CBCP that viewed the laity as <i style="mso-bidi-font-style: normal;">ecclesia discens</i> (the learning Church) to a CBCP that respected them as partners in the task of integral evangelization:<span style="mso-spacerun: yes;"> </span>from
a CWO that was tried to renew the social order from the top to a CWO
that was engaged in social charity to a CBCP that was involved in total
development and liberation.<span style="mso-spacerun: yes;"> </span>Undoubtedly, this description is a generalization, if not oversimplification, but the truth may not be far removed from it.</span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;"></span></b></div>
<span style="font-family: "times new roman";"><b style="mso-bidi-font-weight: normal;"><span style="font-size: 13pt; mso-bidi-font-size: 10.0pt;">--Lope C. Robredillo-</span></b></span>Lope C Robredillohttp://www.blogger.com/profile/00133081714992921454noreply@blogger.com0tag:blogger.com,1999:blog-4149911667778973331.post-34701059209129123532012-11-28T12:14:00.001-08:002018-10-24T01:39:59.142-07:00PRIESTHOOD AND THE CHALLENGE OF CONSUMERISM<div align="center" class="MsoNormal" style="margin: 0cm 0cm 10pt; text-align: center;">
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<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-family: "calisto mt" , "serif"; font-size: 12pt; line-height: 115%;"><span class="insertedphoto"></span>Commencement
Address Delivered to the Theology Graduates at the St John the
Evangelist School of Theology, Palo, Leyte, on March 19, 2011</span></i></b></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "calisto mt" , "serif"; font-size: 12pt; line-height: 115%;">by Rev Msgr Lope C Robredillo, SThD</span></b></div>
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<i style="mso-bidi-font-style: normal;"><span style="font-family: "calisto mt" , "serif"; font-size: 12pt; line-height: 115%;">Vicar General, Diocese of Borongan</span></i></div>
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<a href="https://1.bp.blogspot.com/-WzGr9h_FWjk/W9Avqh55UMI/AAAAAAAAAlE/MTbg2fDAR28ZO6vGx79dQBu0-ElJTa2dACLcBGAs/s1600/30741829_10211794783924997_3589134899871720225_n.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="640" data-original-width="960" height="213" src="https://1.bp.blogspot.com/-WzGr9h_FWjk/W9Avqh55UMI/AAAAAAAAAlE/MTbg2fDAR28ZO6vGx79dQBu0-ElJTa2dACLcBGAs/s320/30741829_10211794783924997_3589134899871720225_n.jpg" width="320" /></a><span class="insertedphoto" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"></span><span style="font-family: "calisto mt" , "serif"; font-size: 12pt; line-height: 115%;"></span><span style="font-family: "georgia" , "times new roman" , serif; font-size: 12pt; line-height: 115%;">THE
REV MSGR Benedict Catilogo, Rector of St John the Evangelist School of
Theology, the Rev Ramil Costibolo, Dean of Studies, the Reverend
Fathers, the <span style="font-size: 12pt; line-height: 115%;"></span>Reverend Sisters, Graduates, Parents and Guests.<span style="mso-spacerun: yes;"> </span>Good afternoon.<span style="mso-spacerun: yes;"> </span>On this particular occasion, I would like to share with you some thoughts on the priesthood and the challenge of consumerism.<span style="mso-spacerun: yes;"> </span>Allow me to begin with two news.</span></div>
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<span style="font-size: 12pt; line-height: 115%;"> </span><span style="font-size: 12pt; line-height: 115%;"><span lang="EN-US" style="font-size: 12pt; line-height: 115%;">Last
week, we were told that, according to the Commission on Audit, the
board of trustees of the Government Service Insurance System (GSIS)
enjoyed excessive benefits in 2009 to the tune of P88 M, or P11 M for
each member, which could have been used for its stakeholders.<span style="mso-spacerun: yes;"> </span>Not so long ago, the Senate investigations disclosed that one general received P50 M <i style="mso-bidi-font-style: normal;">pabaon</i> (send-off gift), another P160, and still another P80.<span style="mso-spacerun: yes;"> </span>These two, both unconscionable, are just the most recent in the series of scandals that captured the headlines.<span style="mso-spacerun: yes;"> </span>The
question I want to raise in relation to my topic is this: Why do many
Filipinos sink into such morass of immorality in order to accumulate
wealth?<span style="mso-spacerun: yes;"> </span>Since our actions
always reflect an anthropological presupposition, we can add the
question: What concept of humanity do these people involved in these
scandals presuppose in their unconscionable behavior?</span></span></div>
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<span lang="EN-US" style="font-size: 12pt; line-height: 115%;">I
raise these questions because, if these scandals disclose anything, it
is that they imply a certain outlook of life and of being human.<span style="mso-spacerun: yes;"> </span>Of course, in Christian teaching, our common vocation is to become men and women for God and for others.<span style="mso-spacerun: yes;"> </span>We become truly human when we give ourselves to God and to the members of our society.<span style="mso-spacerun: yes;"> </span>Unfortunately, however, it seems that our society does not recognize this vocation.<span style="mso-spacerun: yes;"> </span>Quite
the contrary, what people know today as their vocation is to make
consumer’s goods the object of their life, for the simple reason that it
is consumer’s goods that they find their identity in, and that their
life is oriented to.<span style="mso-spacerun: yes;"> </span>In this assumption, we are what we have. We are what we consume.<span style="mso-spacerun: yes;"> </span>That is the brief description of what consumerism means.<span style="mso-spacerun: yes;"> </span></span></div>
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<span lang="EN-US" style="font-size: 12pt; line-height: 115%;">That life is all about acquiring consumer’s goods seems to be the philosophy of life of many.<span style="mso-spacerun: yes;"> </span>When I asked a tour guide about his religion, he said he had none. <span style="mso-spacerun: yes;"> </span>So, what the purpose of living? I asked.<span style="mso-spacerun: yes;"> </span>He answered, I want to make money.<span style="mso-spacerun: yes;"> </span>It seems that people no longer want to be saints. <span style="mso-spacerun: yes;"> </span>Saints seem no longer to have relevance for many.<span style="mso-spacerun: yes;"> </span>Notice how town officials replaced street names of saints with names of politicians.<span style="mso-spacerun: yes;"> </span>People want to get rich—and quickly.<span style="mso-spacerun: yes;"> </span>In addition, consumerism posits a lifestyle.<span style="mso-spacerun: yes;"> </span>You do not simply aspire to be rich; you want to live like one.<span style="mso-spacerun: yes;"> </span>Hence, a certain lifestyle, which is actually artificial, is created.<span style="mso-spacerun: yes;"> </span>This new lifestyle is pursued, often relentlessly, since one thinks that this will provide the good life—<i style="mso-bidi-font-style: normal;">la dulce vita</i>, filled with satisfaction and happiness.</span></div>
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<span lang="EN-US" style="font-size: 12pt; line-height: 115%;"><span style="mso-tab-count: 1;"> </span>The problem with this is not only that possession of goods has become the be-all and end-all of life.<span style="mso-spacerun: yes;"> </span>The
problem is that, many aspects of social life have become subordinated
to it—morals, culture, and religion no longer decisively matter in the
process of acquisition.<span style="mso-spacerun: yes;"> </span>What is important is not how you got rich; whether it is by hook or by crook, no one seems to be bothered about it.<span style="mso-spacerun: yes;"> </span>What matters is you a rich. Period.<span style="mso-spacerun: yes;"> </span>Indeed,
it has become the principle by which people organize their personal
lives, their relations to others and the whole society.<span style="mso-spacerun: yes;"> </span>What is of the essence is the acquisition of goods. <span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>Why become a lawyer?<span style="mso-spacerun: yes;"> </span>To pursue justice? No, to get rich.<span style="mso-spacerun: yes;"> </span>Why serve abroad?<span style="mso-spacerun: yes;"> </span>To make money.<span style="mso-spacerun: yes;"> </span>Why vote for this corrupt politician?<span style="mso-spacerun: yes;"> </span>He is the highest bidder.<span style="mso-spacerun: yes;"> </span>Why
resign? A new much more financially rewarding job is being offered.
Thus, if the GSIS board decided for themselves their humongous perks,
obviously they never thought about the ordinary GSIS beneficiaries who
find it difficult to claim even their paltry pension.<span style="mso-spacerun: yes;"> </span>Obviously,
the Generals receiving the “pabaon” (send-off gift) were not thinking
of the ordinary foot soldiers suffering under fire from the Abus’
bullets.<span style="mso-spacerun: yes;"> </span></span></div>
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<span lang="EN-US" style="font-size: 12pt; line-height: 115%;"><span style="mso-tab-count: 1;"> </span>Under this philosophy of life, man exists for himself, and all others have to be used to satisfy his heart’s desire.<span style="mso-spacerun: yes;"> </span>No wonder, man has become subservient to consumer’s goods.<span style="mso-spacerun: yes;"> </span>He is now a victim, and has become a tool, a slave, both literally and figuratively.<span style="mso-spacerun: yes;"> </span>Thus, his conscience is not troubled by using Filipino women and men as drug mules to China in order to make money.<span style="mso-spacerun: yes;"> </span>When he engages in drug trade, he is not upset by the fact that thousands are hooked in drugs, deprived of their future.<span style="mso-spacerun: yes;"> </span>Take
note, however, that in consumerism, what enslave people are not
necessary bad things in themselves—they are enslaved to the business
corporations they put up, the different palatial homes in several
cities, and vacation houses in some beach resorts.<span style="mso-spacerun: yes;"> </span>If these things happen, and not a hoot is heard, it is because we now measure a man in terms of his capacity to have.<span style="mso-spacerun: yes;"> </span>We no longer look at a person in terms of his character, integrity.<span style="mso-spacerun: yes;"> </span>We measure him in terms of his appearance, possessions, status.<span style="mso-spacerun: yes;"> </span>No
wonder the Vicky Belo business prospers, priests have to have PhD, MA,
SThD, some even have 5 degrees appended to their name. politicians have
become TV personalities, and clowns have become congressmen.</span></div>
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<span lang="EN-US" style="font-size: 12pt; line-height: 115%;"><span style="mso-tab-count: 1;"> </span>It
can be seen therefore that the more fundamental problem about
consumerism is not simply about being rich, or about being
materialistic.<span style="mso-spacerun: yes;"> </span>More than that, it has become an outlook of life.<span style="mso-spacerun: yes;"> </span>We can even go farther; it has actually become a culture.<span style="mso-spacerun: yes;"> </span>It has become part of the thought patterns of society. <span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>It is the way we think, and the way we live.<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>Which is why, it is very difficult for many to escape its influence.<span style="mso-spacerun: yes;"> </span>They have become captive of consumerism.<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>As one might know, people do not look at Tibet with envy, despite the high idealism of its monks.<span style="mso-spacerun: yes;"> </span>People no longer view China as an enemy of Christianity because it espouses communism.<span style="mso-spacerun: yes;"> </span>To
the contrary, we ape China because in a few years, it might even
overtake the United States to emerge as the leading economic power.<span style="mso-spacerun: yes;"> </span>Why pass the RH bill?<span style="mso-spacerun: yes;"> </span>Is it far-fetched to assume that many want to have it approved because of the millions involved?<span style="mso-spacerun: yes;"> </span>Fetuses have to be aborted because additional children affect our pattern of consumption.<span style="mso-spacerun: yes;"> </span>Indeed, consumerism leads to a culture of death.<span style="mso-spacerun: yes;"> </span>One wonders whether even the voice of the Church is being drowned in the whirlpool of consumerism.<span style="mso-spacerun: yes;"> </span>Her
voice no longer seems to command attention; look at the RH bill
issue—even the Church has to make her power felt in order to bring home
her message.</span></div>
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<span lang="EN-US" style="font-size: 12pt; line-height: 115%;"><span style="mso-tab-count: 1;"> </span>What then can we, as Christians, say?<span style="mso-spacerun: yes;"> </span>Consumerism is a big challenge to Christianity.<span style="mso-spacerun: yes;"> </span>It is likewise a humongous challenge to the priests of today and the priests of tomorrow.<span style="mso-spacerun: yes;"> </span>It essence, it represents not only un-Christian outlook but also inhuman philosophy of life and values.<span style="mso-spacerun: yes;"> </span>And it would be unfortunate if the Church and her ministers co-opt it.<span style="mso-spacerun: yes;"> </span>It would be a disaster for the Church if bishops and priests become captive of the tentacles of consumerism.<span style="mso-spacerun: yes;"> </span>I
believe that the great problem that the Church and her ministers right
now face is not the problem of pedophilia, despite the fact that it is
widely published.<span style="mso-spacerun: yes;"> </span>Neither is it the problem of communism or atheism.<span style="mso-spacerun: yes;"> </span>Rather,
it is the problem of consumerism, and what could be more catastrophic
than consumerism consuming the passion of priests and bishops?<span style="mso-spacerun: yes;"> </span>If
the Church will be almost irreparably damaged in the future, it will
not come from pedophile priests and bishops; it will come from priests
and bishops who are drowned in consumerist mentality.<span style="mso-spacerun: yes;"> </span>That would be of tsunamic proportion. </span></div>
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<span lang="EN-US" style="font-size: 12pt; line-height: 115%;">My dear graduates, my dear future priests: this challenge should not remain unanswered.<span style="mso-spacerun: yes;"> </span>If
Council of Trent has stressed that priesthood is always linked with the
community, obviously part of its implication is that priests should be
able to speak to the community they serve.<span style="mso-spacerun: yes;"> </span>Hence,
if their people are being engulfed by consumerism, they have to
exercise their prophetic role to protest against the overwhelming
culture.<span style="mso-spacerun: yes;"> </span>They have to be clear about this single message: <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">to be human is not to have; to be human is simply to be.</i></b><span style="mso-spacerun: yes;"> </span>This
is not easy because it is to go against the current, it is to go
against values being bombarded on us in television, it is to go against
what people think is normal.<span style="mso-spacerun: yes;"> </span>But that is precisely what it means to be a priest as prophet.<span style="mso-spacerun: yes;"> </span>Prophets are abnormal people, they are fools.<span style="mso-spacerun: yes;"> </span>St Paul himself declares that he is a fool for Christ.<span style="mso-spacerun: yes;"> </span>In our time, only a fool does not accept kickbacks, only a fool refuses donations from <i style="mso-bidi-font-style: normal;">jueteng</i>.<span style="mso-spacerun: yes;"> </span>As prophets, priests must not be afraid to protest against this consumerist culture.<span style="mso-spacerun: yes;"> </span></span></div>
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<span lang="EN-US" style="font-size: 12pt; line-height: 115%;">It is important to recall that Christianity was born as a protest.<span style="mso-spacerun: yes;"> </span>Early
Christianity was not engaged in accommodation; on the contrary, it was a
countercultural community, and Jesus really meant it to be.<span style="mso-spacerun: yes;"> </span>Let me cite some examples.<span style="mso-spacerun: yes;"> </span>Consider
his words: “You know that the men considered rulers of the heathen have
power over them, and the leaders have complete authority. This,
however, is not the way it is among you.<span style="mso-spacerun: yes;"> </span>If one of you wants to be great, he must be the servant of the rest; and if one wants to be first, he must be the slave of all.<span style="mso-spacerun: yes;"> </span>For even the Son of Man did not come to be served, but to serve and to give his life to redeem many people” (Mark 10:42-45). <span style="mso-spacerun: yes;"> </span>Undoubtedly,
the early Church had to be different—it lived a different way of life
and treated people in a way different from how normal society of the
Roman Empire treated them.</span></div>
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<span lang="EN-US" style="font-size: 12pt; line-height: 115%;"><span style="mso-tab-count: 1;"> </span>That Christianity has to be different finds its roots in the conception of the people of God in the Old Testament.<span style="mso-spacerun: yes;"> </span>In
the Holiness Code, God declares: “You are to be holy to me, because I,
the Lord, am holy, and I have set you apart from the nations to be my
own” (Lev 20:26).<span style="mso-spacerun: yes;"> </span>God intended Israel to be different from other nations, which is why he personally chose them to be his own people.<span style="mso-spacerun: yes;"> </span>But in what way was Israel to be different?<span style="mso-spacerun: yes;"> </span>From
the way of life that the people had to live: “Therefore, take care to
follow the commands, decrees and laws I give you today” (Deut 7:11).<span style="mso-spacerun: yes;"> </span>These laws bound Israel, not other nations.<span style="mso-spacerun: yes;"> </span>For
this reason, since Israel was organized in terms of God’s covenant,
with its own laws and decrees, its social structure was obviously far
different from those of the neighboring nations.</span></div>
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<span lang="EN-US" style="font-size: 12pt; line-height: 115%;"><span style="mso-tab-count: 1;"> </span>No wonder, the Church of the New Testament was clearly a counter-cultural community.<span style="mso-spacerun: yes;"> </span>This is the reason why the NT letters use metaphors to emphasize this character.<span style="mso-spacerun: yes;"> </span>Allow
me to give one example from 1 Pet 2:9: “But you are a chosen people, a
royal priesthood, a holy nation, a people belonging to God, that you may
declare the praises of him who called you out of darkness into his
wonderful light.<span style="mso-spacerun: yes;"> </span>Once you were not a people, but now you are the people of God; once you had not received mercy; now you have received mercy.<span style="mso-spacerun: yes;"> </span>Dear
friends, I urge you, as aliens and strangers in the world….” Take note
of the contrasting terms: “darkness and light,” “no-people and people of
God”, “without mercy and with mercy”, “citizens and aliens and
strangers”.<span style="mso-spacerun: yes;"> </span>Notice also the adverb: “once” and “now.”<span style="mso-spacerun: yes;"> </span>Thus, the Church is clearly different in terms of its election and its life.</span></div>
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<span lang="EN-US" style="font-size: 12pt; line-height: 115%;"><span style="mso-tab-count: 1;"> </span>If
the priesthood prolongs the mission of Jesus and the Church, and if
priestly ministry is to serve the community it is found in, it therefore
follows that the priesthood must be by nature counter-cultural.<span style="mso-spacerun: yes;"> </span>Hence, because a priest is chosen to be different, he has also to live differently.<span style="mso-spacerun: yes;"> </span>After all, that is the original meaning of “holiness”—one is set apart, one is clearly different.<span style="mso-spacerun: yes;"> </span>Holiness is exhibited in one’s creativity and capacity to give to others.<span style="mso-spacerun: yes;"> </span>But how?<span style="mso-spacerun: yes;"> </span>How do we, as priests, face the temptations of consumerism?<span style="mso-spacerun: yes;"> </span>I will not dwell on how consumerism should be refuted theologically.<span style="mso-spacerun: yes;"> </span>I
assume that your four years of Philosophy and four years of theology
provided you with enough materials to arm yourselves against claims on
the virtues of consumerism.<span style="mso-spacerun: yes;"> </span>If you do not have enough arguments at hand, I will not allow you to graduate, if I were your Dean of Studies.<span style="mso-spacerun: yes;"> </span>What I am more interested in are the pastoral, but essentially prophetic, means to combat it.<span style="mso-spacerun: yes;"> </span>Of course, there are many ways, but let me focus on three points.</span></div>
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<span lang="EN-US" style="font-size: 12pt; line-height: 115%;">First, a priest has to know exactly his identity.<span style="mso-spacerun: yes;"> </span>I
am not, of course, going to make a discourse on priestly identity—I
presume that you, graduates, have enough of that in the classroom.<span style="mso-spacerun: yes;"> </span>What
I mean is that we have to be aware that, more than any other,
priesthood is a form of “being.” When one is aware of that, then, he
acts like one.<span style="mso-spacerun: yes;"> </span>When a priest
goes to the restaurant, theaters, airplane, hotel, or when he is with
politicians, police, beggars, he always acts like a priest, not somebody
else.<span style="mso-spacerun: yes;"> </span>When he speaks, laughs, argues, calls the attention of the sacristan, talks with giggling girls, he always does so as a priest.<span style="mso-spacerun: yes;"> </span>The
temptation of the priest by consumerism is precisely to have a
different identity—some of us want to be jet setter, experts in tourism,
connoisseurs of wine, political clowns and fashion models.<span style="mso-spacerun: yes;"> </span>Others want to go into the buy-and-sell business, become contractors, and TV personalities.<span style="mso-spacerun: yes;"> </span>Spiritual
directors, of course, will always insist on prayers and other means to
safeguard this priestly identity, but in the long run, it is really
about being able to say—I am a priest, and my true identity does not
consist in having more. <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">I am content with who I am: a man for God and for others—that is who I am.</i></b></span></div>
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<span lang="EN-US" style="font-size: 12pt; line-height: 115%;">To be sure, it is difficult to be contended with <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">who</i></b> <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">I am</i></b>, because, with the pervasive influence of a consumerist mentality, there is always the temptation to define myself in terms of <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">what I have</i></b>.<span style="mso-spacerun: yes;"> </span>There
is the tendency to think that my priesthood becomes more meaningful and
fulfilling if I have a big parish, if I have more women friends, if I
have a fabulous rectory and church, if I have bigger deposit in the
bank, if I have a good influence over the bishop, if I have visited more
cities than the rest, if to my name are attached more than one
abbreviation—MA, PhD, SThD, JCD, SSD.<span style="mso-spacerun: yes;"> </span>Not
surprisingly, in this kind of life, our days are cluttered with
appointments sometimes without much consideration of their priorities.<span style="mso-spacerun: yes;"> </span>Yet,
one might ask: what about the priest who is assigned in a small barrio,
who is sick with cancer, who is paralyzed, who has no money in the
bank, who has not earned any civil or ecclesiastical degree because he
was unable to finish his thesis—is he less than a priest?<span style="mso-spacerun: yes;"> </span>Does
one think he cannot experience the joy or happiness of being a real
priest, because of his altered, lowly and uneventful circumstances?<span style="mso-spacerun: yes;"> </span>One can only say “yes”, if he defines priesthood in terms of having.<span style="mso-spacerun: yes;"> </span>Listen
to this: in the face of temptations of consumerism, there is no
substitute for a priest who can say, “Whatever the circumstances, I am a
priest, and I am content with it.”<span style="mso-spacerun: yes;"> </span>Of course, the greater challenge is to be faithful to it, to stand by that statement.</span></div>
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<span lang="EN-US" style="font-size: 12pt; line-height: 115%;">Obviously, this calls for simplicity of lifestyle.<span style="mso-spacerun: yes;"> </span>In a society like ours where consumerism fills the atmosphere, it is not easy to be simple.<span style="mso-spacerun: yes;"> </span>For one thing, our seminary training can appear less than modest and even seems not to encourage it.<span style="mso-spacerun: yes;"> </span>Each
seminarian has his own room, he lives in a building where water,
electricity and food are not a problem, and sometimes, he can even sit
in a classroom that has air-conditioning.<span style="mso-spacerun: yes;"> </span>Life
in the seminary, of course, may not be luxurious, but it is certainly
with ease, if compared with how the majority of Filipino students live.<span style="mso-spacerun: yes;"> </span>Still, simplicity of life should be part and parcel of being a priest.<span style="mso-spacerun: yes;"> </span>Probably
no one can be more simple that of Jesus Christ himself, the High
Priest—he was born to a very poor couple, he had no house to call his
own, he did not even own a burial ground, he had a simple job, he
clothed himself with tunic.<span style="mso-spacerun: yes;"> </span>Similarly, St Paul adopted a very simple lifestyle: “I have learned to be content whatever the circumstances.<span style="mso-spacerun: yes;"> </span>I know what it is to be in need, and I know what is to have plenty.<span style="mso-spacerun: yes;"> </span>I
have learned the secret of being content in any and every situation,
whether well fed or hungry, whether living in plenty or in want” (Phil
4:11b-12).<span style="mso-spacerun: yes;"> </span>If Jesus and Paul lead a life of simplicity, there is no really why a priest should cultivate a taste for luxury.</span></div>
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<span lang="EN-US" style="font-size: 12pt; line-height: 115%;">A simple lifestyle is the secret of faithfulness to priestly identity.<span style="mso-spacerun: yes;"> </span>But
at the same time—and this should be emphasized, it is a prophetic
gesture that brings home the message that lavish lifestyle is contrary
to the Gospel.<span style="mso-spacerun: yes;"> </span>Also, it gives witness to the transitoriness of this world.<span style="mso-spacerun: yes;"> </span>As Paul puts it, “The time is short.<span style="mso-spacerun: yes;"> </span>From now on, those who use the things of the world, [should live] as if not engrossed in them.<span style="mso-spacerun: yes;"> </span>For the world in its present form is passing away” (1 Cor 7:31).<span style="mso-spacerun: yes;"> </span>As
a witness against consumerism, a priest cannot spend most of his nights
in socializing, or a large chunk of a year in travels abroad, or his
days in endless dinners, drinking, mahjong sessions, shows, and
excursions.<span style="mso-spacerun: yes;"> </span>When one engages in
so many appointments that have little to do with the priesthood, they
make him succumb to the temptation of identifying the priesthood with
who he is with or with what he has.<span style="mso-spacerun: yes;"> </span>Little will be left for reading God’s Word and for care of the little ones.<span style="mso-spacerun: yes;"> </span>At the same time, they engender so many pressures, and in the end blood pressure shoots up.<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>Priestly life is meant to be simple; more than that is an abnormality.<span style="mso-spacerun: yes;"> </span>To
me, it is certainly very unsightly see a priest transferring to a
different parish as his new assignment, bringing with him 5 truckloads
of his accumulated personal belongings, equipment and paraphernalia.</span></div>
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<span lang="EN-US" style="font-size: 12pt; line-height: 115%;">Which brings us to this point: the greatest temptation that makes a priest succumb to consumerism is his own possession.<span style="mso-spacerun: yes;"> </span>Here, I do not have to mention how much money one has deposited in the bank, because that seems too obvious to require comment.<span style="mso-spacerun: yes;"> </span>Others are not so.<span style="mso-spacerun: yes;"> </span>One has to examine whether having two or three brand new cars, a vacation house in Boracay is within the limits of simplicity. <span style="mso-spacerun: yes;"> </span>One
has to consider whether his stockpile of shoes and clothes, and yes,
even fancy and fabulous vestments and sacred vessels with their famous
signatures, does not border on superfluity.<span style="mso-spacerun: yes;"> </span>One
has to ask whether he really needs up-to-date and costly cell phone,
VCRs, TV set, Notebook, Ipad, Ipod, and fabulous gadgets and expensive
dogs and exotic animals in order to be effective ministers. <span style="mso-spacerun: yes;"> </span>For
the life of me, I still cannot understand why a priest has to own one
or two private houses, or a condo unit in Global City when there is
already a convento to shelter him from the rain.<span style="mso-spacerun: yes;"> </span>But
even more important, one has to examine whether all these acquired
things make him closer to God, and enhance his priestly character,
improve his homilies, and deepen his life of prayer and improve his
relationship with others.</span></div>
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<span lang="EN-US" style="font-size: 12pt; line-height: 115%;">Finally,
and this is my last and third point, I really feel—and this is my
belief—that simplicity of life and priestly identity would get him
nowhere unless he makes himself insecure—yes, you heard it right, not
secure, but <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">insecure</i></b>.<span style="mso-spacerun: yes;"> </span>Ordinarily,
a priest, like any other person, is sometimes blind to the fact that
the form of this world is passing away; he sometimes forgets his
identity because he wants to be secure now and in the future.<span style="mso-spacerun: yes;"> </span>Living
well today always implies that one cultivates the proper social
appearance, right connection, good social networking and diplomacy.<span style="mso-spacerun: yes;"> </span>His concern for security in the present forces him to limit his vision to himself.<span style="mso-spacerun: yes;"> </span>Of course, I would say that all this is normal.<span style="mso-spacerun: yes;"> </span>After, who would reject a worry-free life?<span style="mso-spacerun: yes;"> </span>One can always say that there is no substitute for a kind of living where everything you need is within your reach.<span style="mso-spacerun: yes;"> </span>Just look at advertisement, offering us wares that free us from worry—from feminine napkins to car batteries.<span style="mso-spacerun: yes;"> </span>That is human need, and advertisement caters to that need.</span></div>
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<span lang="EN-US" style="font-size: 12pt; line-height: 115%;">Come to think of it: consumerism makes one think that financial security will assure a person of a happy life.<span style="mso-spacerun: yes;"> </span>The refrain is, one cannot be happy and be contended unless he is financially stable.<span style="mso-spacerun: yes;"> </span>Not surprisingly enough, insurance companies have mushroomed because they answer a created need in a consumerist society.<span style="mso-spacerun: yes;"> </span>No wonder, it is not difficult to accept a <i style="mso-bidi-font-style: normal;">pabaon</i>
of P50 M because, with the prospect of retirement when perks will no
longer flow, that amount will surely help in making a secure future.<span style="mso-spacerun: yes;"> </span>But
even worse, like other elements of consumerist culture, accumulation of
wealth not only subordinates morals to it, but action is judged on the
basis of its effectiveness in the success of acquisition.<span style="mso-spacerun: yes;"> </span>Even family values are jettisoned, and good family relations are broken only because of one’s desire to amass wealth.<span style="mso-spacerun: yes;"> </span>Thus, there is no moderation in greed.</span></div>
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<span lang="EN-US" style="font-size: 12pt; line-height: 115%;">And
yet, one has to take Jesus’ words on this point not simply
metaphorically but quite literally: “Do not worry about your life, what
you will eat or drink, or about your body, what you will wear.<span style="mso-spacerun: yes;"> </span>Is not life more than food, and the body more important than clothes?<span style="mso-spacerun: yes;"> </span>Look at the birds of the air, they do not sow or reap or store away in barns, and yet your heavenly Father feeds them.<span style="mso-spacerun: yes;"> </span>Are you not much more valuable than they?... Why worry about clothes?<span style="mso-spacerun: yes;"> </span>See how the lilies of the field grow.<span style="mso-spacerun: yes;"> </span>They do not labor or spin.<span style="mso-spacerun: yes;"> </span>Yet I tell you, not even Solomon in all his splendor was dressed like one of these.<span style="mso-spacerun: yes;"> </span>If
that is how God clothes the grass of the field, which is here today and
tomorrow is throne into the fire, will he not much more cloth you, O
you of little faith?” (Matt 6:25-30).</span></div>
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<span lang="EN-US" style="font-family: "georgia" , "times new roman" , serif; font-size: 12pt; line-height: 115%;">I
seriously think that if a priest is to stand by his identity, if he is
really convinced of leading a simple lifestyle, there should be an
element of insecurity in his life-experience.<span style="mso-spacerun: yes;"> </span>He cannot be faithful to his prophetic ministry if everything around him gives him a sense of security. <span style="mso-spacerun: yes;"> </span>When a pig is full, there is nothing more to do but sleep.<span style="mso-spacerun: yes;"> </span>A
priest cannot testify to the transitoriness of this world if he
continues to cultivate friendship with the security that worldly life
offers.<span style="mso-spacerun: yes;"> </span>On the other hand, his insecurity will reinforce that idea that priesthood is really about “being”, not “having”. <span style="mso-spacerun: yes;"> </span>After all, priesthood is, before anything else, an ontological gift.<span style="mso-spacerun: yes;"> </span>Therefore, insecurity makes him human, enhances creativity, and therefore makes his vocation even more real.<span style="mso-spacerun: yes;"> </span>It
brings him back to the reality that being a priest is actually about
character, virtue and integrity, not about accumulation of passing
things.<span style="mso-spacerun: yes;"> </span>At the same time, it
opens his eyes to the workings of God, to his providential care, and
makes him realize that there are values higher than financial security. <span style="mso-spacerun: yes;"> </span>There is no substitute in finding security in the arms of God.<span style="mso-spacerun: yes;"> </span>It makes one realize that in the final result, <b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">priestly life is about being wholly for God and for others.</i></b> <span style="mso-spacerun: yes;"> </span>There is, therefore, no reason to be obsessed with a worriless future.<span style="mso-spacerun: yes;"> </span>One has to leave room for God.<span style="mso-spacerun: yes;"> </span>That would be enough<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">.<span style="mso-spacerun: yes;"> </span>Solo Dios basta</i></b>.</span></div>
Lope C Robredillohttp://www.blogger.com/profile/00133081714992921454noreply@blogger.com0tag:blogger.com,1999:blog-4149911667778973331.post-68222969509316264342012-11-27T14:10:00.006-08:002020-10-22T19:25:03.471-07:00A HISTORY OF THE DIOCESE OF BORONGAN<div align="center" class="MsoNormal" style="margin: 0cm 0cm 10pt; text-align: center;">
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<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-family: 'Calisto MT','serif'; font-size: 12pt; line-height: 115%;"><span class="insertedphoto"></span><span class="insertedphoto"></span><span class="insertedphoto"></span><span class="insertedphoto"></span><span class="insertedphoto"></span><span class="insertedphoto"></span>By Lope C. Robredillo, SThD</span></i></b></div>
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<b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span face="'Lucida Sans','sans-serif'" style="font-size: 10pt; line-height: 115%; mso-bidi-font-family: 'Arabic Transparent';">This essay is dedicated to the Most Rev<span class="insertedphoto"></span> Godofredo P. Pedernal, DD, a saintly bishop</span></i></b></div>
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<span style="font-family: 'Calisto MT','serif'; font-size: 12pt; line-height: 115%;"><i><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-SSCFBjuJNK4/X5C3idLdVcI/AAAAAAAABDU/JbFZ-7UDbTc_KAO2gTBlAi_KP6vaYP-owCLcBGAsYHQ/s865/1070041_506693382737058_526878087_n.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="595" data-original-width="865" src="https://1.bp.blogspot.com/-SSCFBjuJNK4/X5C3idLdVcI/AAAAAAAABDU/JbFZ-7UDbTc_KAO2gTBlAi_KP6vaYP-owCLcBGAsYHQ/s320/1070041_506693382737058_526878087_n.jpg" width="320" /></a></div> </i></span></div><div align="center" class="MsoNormal" style="margin: 0cm 0cm 10pt; text-align: justify;"><span style="font-family: 'Calisto MT','serif'; font-size: 12pt; line-height: 115%;"><i>(The
original text of the talk delivered by the author in Samarenyo [or
Binisaya] language to the delegates to the 50th Anniversary Celebration
of the Diocese of Borongan at the Borongan Cathedral on October 22,
2010, 8:30 AM)</i></span></div>
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<br /><span style="font-size: 12pt; line-height: 115%;">THOUGH
the Estehanons’ first recorded encounter with Christianity occurred on
March 18, 1521 when Magellan’s expedition reached Homonhon island, the
historical beginnings of the Diocese of Borongan may be traced to as far
back as 1585 when Augustinians set foot on Eastern Samar, but
especially 1595 when Jesuits from Dagami, Leyte, systematically preached the gospel to the natives of the southern part of the island.<span style="mso-spacerun: yes;"> </span>The people in the eastern littorals, on the other hand, were evangelized by Jesuits from Catubig and, later, Palapag as early as 1601.<span style="mso-spacerun: yes;"> </span>In spreading the Christian religion, the missionaries initiated the <i style="mso-bidi-font-style: normal;">reduccion</i>
of the population and founded towns, educated the inhabitants in the
faith, raised stone churches, taught settled agriculture, and protected the
faithful from Muslim raids.<span style="mso-spacerun: yes;"> </span>The major <i style="mso-bidi-font-style: normal;">bungto</i>s
at that time were Bacod (now part of Dolores river bed), Jubasan (now
Giboangan, Can-avid), Sulat, Libas, Borongan, Guiuan and Balangiga.<span style="mso-spacerun: yes;"> </span>On the whole, there was no stiff opposition to the reception of Catholic faith.<span style="mso-spacerun: yes;"> </span>After half a century, however, the mission suffered a major setback in the Sumuroy rebellion in 1649.</span></div>
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<span style="font-size: 12pt; line-height: 115%;">When
the Jesuits moved out in 1768, the Franciscans took over the parishes
that the former had created save for Guiuan and Balangiga which were
briefly administered by the Augustinians.<span style="mso-spacerun: yes;"> </span>The major problems that they faced were largely the same: population dispersion, Muslim raids and cholera epidemics.<span style="mso-spacerun: yes;"> </span>They founded the parishes of Lanang (1851), Balangiga (1854), Sudao (1862), Oras (1863), Libas (1863), Nag-as (1864), Paric (1878), and Quinapondan (1894). These parishes, together with those founded by the Jesuits, all twelve of them, constituted the <i style="mso-bidi-font-style: normal;">Vicariate of the Eastern Coast of Samar</i>, under the Diocese of Cebu.<span style="mso-spacerun: yes;"> </span>In terms of orthodoxy, however, they found a big challenge in the influential but heretical teachings of Don Gaspar de Guerrero.<span style="mso-spacerun: yes;"> He had a number of followers in several towns who held heretical beliefs and were engaged in unorthodox practices. </span>It
may be remarked that during this period, some Samareño priests already
held parishes as pastors. However, the Spanish-American war in 1899
shook the Franciscan ministry and the local Church on Samar as a whole,
what with the anticlericalism and Aglipayanism of Gen Vicente Lukban who
had presented himself as Aguinaldo’s appointed Governor of Samar.<span style="mso-spacerun: yes;"> </span>In fact, the Spanish friars resigned from their posts.<span style="mso-spacerun: yes;"> </span>But at the same time, many people, including a number of Filipino priests, suffered from American ill-treatment.<span style="mso-spacerun: yes;"> </span>Bucolic life was disrupted; hundreds of Samareños were killed.<span style="mso-spacerun: yes;"> </span>Though
Lukban was captured in 1902, peace never reigned; in the fierce war of
the Philippine scouts with the local freedom-fighters, the <i style="mso-bidi-font-style: normal;">Pulajanes</i>, the latter practically controlled the island until 1905, leaving much suffering in its wake.<span style="mso-spacerun: yes;"> </span>As a consequence, there was dearth of priests, between 1899 to 1905, to serve the needs of Samareños.</span></div>
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<span style="font-size: 12pt; line-height: 115%;">On
April 10, 1910, the Estehanons became part of the Diocese of Calbayog,
when the island of Samar was separated from the Diocese of Cebu.<span style="mso-spacerun: yes;"> </span><span class="insertedphoto"></span>Protestantism,
American education system, and American culture became a challenge.
Several Franciscans returned to work in the parishes.<span style="mso-spacerun: yes;"> </span>Partly
to counteract the spread of Protestantism, a Catholic school was
established in Guiuan in 1927, as was done in other towns of the island.<span style="mso-spacerun: yes;"> </span>Other
schools followed eventually placed under the management of or
established by the RVM sisters (Assumption College of Samar, 1940; St
Joseph’s College, 1946; Holy Cross Institute, 1947; Our Lady of Fatima
Academy 1949; and St Anthony’s Academy, 1949; Loyola Academy 1958
reverted to Msgr Desoloc).<span style="mso-spacerun: yes;"> </span>During World War II, which displaced, decimated and impoverished the Estehanons, some priests aided Filipino guerillas.<span style="mso-spacerun: yes;"> </span>After
the war, the following parishes on the eastern part of the island were
created, now all under Filipino priests: San Ramon (1955), Giporlos
(1955), Maydolong (1956), Can-avid (1956), Sulangan (1957), Pambujan
(1958), Matarinao-Burac (1959) and San Policarpo (1959).<span style="mso-spacerun: yes;"> </span>Catechesis in elementary school was engaged in by almost all parishes.<span style="mso-spacerun: yes;"> </span>In 1957, A lone Italian missionary (FdCC) started working in the parish of Jipapad.</span></div>
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<span style="font-size: 12pt; line-height: 115%;">On October 22, 1960, Pope John XIII issued the apostolic bull, <i style="mso-bidi-font-style: normal;">Quod sacri,</i> creating the Diocese of Borongan (<i style="mso-bidi-font-style: normal;">Dioecesis Boronganensis</i>), which originally included the aforementioned parishes as well as the parishes of Gamay, Basey, Calbiga, Pinabacdao, Villareal, Osmeña, Talolora and Sta Rita.<span style="mso-spacerun: yes;"> </span>Bp Vicente P Reyes, DD, was the first bishop, installed on April 11, 1961.<span style="mso-spacerun: yes;"> He saw the construction of the Borongan Cathedral as one of his priority infrastructural projects. </span>The minor seminary, <i style="mso-bidi-font-style: normal;">Seminario de Jesus Nazareno</i>, was formally inaugurated in 1965.<span style="mso-spacerun: yes;"> </span>Partly
to halt the inroads of Protestantism in parishes, and in compliance
with the First Plenary Council of the Philippines, diocesan schools,
managed by diocesan priests, were also established: <i style="mso-bidi-font-style: normal;">Jesus Nazareno Academy </i>(Maydolong) 1962; <i style="mso-bidi-font-style: normal;">Divine Child Academy</i> (Lawaan) 1962; <i style="mso-bidi-font-style: normal;">Borongan Cathedral School</i> 1965, and <i style="mso-bidi-font-style: normal;">Guimbaolibot Memorial School</i> 1965.<span style="mso-spacerun: yes;"> </span>Apart
from Lapinig in Northern Samar, erected were the parishes of San
Buenaventura/Balangkayan (1961), Lawaan (1961), Mercedes (1964) and
Lalawigan (1964).<span style="mso-spacerun: yes;"> </span>The faith was sustained among others by the strengthening of the Catholic organizations/<i style="mso-bidi-font-style: normal;">cofradias</i> (San Antonio, Lourdes, COM, <i style="mso-bidi-font-style: normal;">Apostolados</i>,
San Jose, Holy Name, etc.) under the umbrella of Catholic Action, the
best known being the Catholic Women’s League (CWL), Knights of Columbus
(KC) and the Legion of Mary which had 12 <i style="mso-bidi-font-style: normal;">Curiae</i> and 105 <i style="mso-bidi-font-style: normal;">Praesidia</i>.<span style="mso-spacerun: yes;"> </span>Cooperatives and credit unions in parishes were organized.<span style="mso-spacerun: yes;"> </span></span></div>
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<span style="font-size: 12pt; line-height: 115%;">With
the closing of the Second Vatican Council, the Diocese moved toward the
implementation of some conciliar decrees. In 1962, the <i style="mso-bidi-font-style: normal;">Cursillo de Cristianidad</i> became popular in the renewal of Christian faith and life, but the movement that penetrated the common people both in the <i style="mso-bidi-font-style: normal;">poblaciones</i> and the barrios was the <i style="mso-bidi-font-style: normal;">Barangay han Birhen</i>. <span style="mso-spacerun: yes;"> </span>To involve the laity, pastoral councils were organized in several parishes as early as 1961.<span style="mso-spacerun: yes;"> </span>It was in the 1970s until the early<span class="insertedphoto"></span>
80s that the faithful in the Diocese, including the clergy, were
confronted with the problems spawned by Martial Law: deterioration of
peace and order, human rights abuses, displacement and evacuation of
inhabitants, among others. <span style="mso-spacerun: yes;"> </span>People
were caught up in the crossfire between the Philippine Army (PA) and
the New People’s Army (NPA), with many untold and unhappy consequences.
In the 80s, population declined.<span style="mso-spacerun: yes;"> </span>The clergy tried to respond concretely to these problems.<span style="mso-spacerun: yes;"> </span>The
diocesan thrust, following the response of the Philippine Church, was
development and liberation. Developmental projects were pursued,
especially for farmers and fisher folk.<span style="mso-spacerun: yes;"> </span>On
December 5, 1974, the Diocese became confined to the civil province of
Eastern Samar, when some of its parishes were ceded to the new diocese
of Catarman. Only one parish was added in the 70s: Homonhon (1979).<span style="mso-spacerun: yes;"> </span></span></div>
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<span style="font-size: 12pt; line-height: 115%;">Late Martial Law period (1980s) and onward saw the rise and growth of movements that sustain and deepen the Catholic faith—<i style="mso-bidi-font-style: normal;">Charismatic</i> under various brands, <i style="mso-bidi-font-style: normal;">Neo-Catechumenate</i>, <i style="mso-bidi-font-style: normal;">Marriage Encounter</i> (ME), <i style="mso-bidi-font-style: normal;">Oasis of Love</i>, <i style="mso-bidi-font-style: normal;">El Shaddai, Light of Jesus, Chrisma</i>, <i style="mso-bidi-font-style: normal;">Brotherhood of Christian Businessmen and Professionals </i>(BCBP) and the <i style="mso-bidi-font-style: normal;">Couples for Christ</i> family (CFC), the last one having branched out to all the parishes and large <i style="mso-bidi-font-style: normal;">barangays</i>.<span style="mso-spacerun: yes;"> </span>They appeared to have put a break to the spread of Fundamentalism and Pentecostalism.<span style="mso-spacerun: yes;"> </span>Lay ministries were introduced.<span style="mso-spacerun: yes;"> </span>In 1991, DYVW, the only Catholic radio station in the <span style="font-size: 12pt; line-height: 115%;"><span class="insertedphoto"></span><span class="insertedphoto"></span></span>province, started a new media ministry.<span style="mso-spacerun: yes;"> </span>New
parishes were born: Maslog (Quasi-Parish, 1982), Buenavista (1999),
Sapao (2004), Maypangdan (2005), Hinolaso (Quasi-Parish, 2006), Buabua
(Quasi-Parish, 2006) and Sabang, Borongan (in process).<span style="mso-spacerun: yes;"> </span>Several
religious congregations, each with its own apostolate, enriched the
pastoral ministry: Missionaries of the Sacred Heart (MSH) in 1987,
Sister Servants of the Visitation (SSV) in 1988, Society of Don Bosco
(SDB) in 1991, Franciscan Sisters of the Sacred Heart (SFSC) in 1995 in
Dolores, Daughters of Charity (DC) in 1995-2005, Order of Friars Minor
Conventual (OFMConv) in 1997, <i style="mso-bidi-font-style: normal;">Oikos Ptochos Tou Theou</i>
(OPT) in 1998, Sisters of the Presentation of Mary (PM) in 2010 and the
Living the Gospel Community (LGC) also in 2010. The Nativity of Our
Lady College Seminary was established (1996) to form seminarians in the
local context.<span style="mso-spacerun: yes;"> </span>Partners in formation in the faith are 2 colleges (<i style="mso-bidi-font-style: normal;">St Mary’s College</i> of Borongan and <i style="mso-bidi-font-style: normal;">Mater Divinae Gratiae</i>
in Dolores) and 9 high schools, mostly run by religious sisters, a good
number of pre-schools, and 1 technical school. One has yet to see,
however, how the recently aired (2010) diocesan channel,
Borongan Catholic TV, Channel 13, will contribute to faith formation.</span></div>
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<span style="font-size: 12pt; line-height: 115%;">In
keeping with the recommendations of the Second Plenary Council of the
Philippines (PCP II), the Borongan Diocese, after a two-year
preparation, held its greatest ecclesial event: the First Diocesan Synod
(1997), defining its life and mission in the present and coming years,
and providing basis for its pastoral plan. Its diocesan pastoral plan
was formulated in 2004, almost decade after the synod, supposedly to
culminate in the golden anniversary of the diocese, but it has yet to
see its implementation phase. <span style="mso-spacerun: yes;"> </span>Although
the Diocese had several social programs to help the poor, like the now
defunct Emergency Livelihood and Assistance Program (ELAP) in 1991, and
those handled by the Social Action Center, like Small Enterprises and
Kapital Assistance Program (SEKAP) in<span style="font-size: 12pt; line-height: 115%;"><span class="insertedphoto"></span><span class="insertedphoto"></span><span class="insertedphoto"></span></span>
1995, Community Health Base Program (CHBP), involvement in the election
process, anti-mining advocacies, not to mention other services
(orphanage, home for the aged, clinics, home for children of the poor),
its pastoral thrust, as enshrined in the first synod and in the pastoral
plan, was the formation of Basic Ecclesial Communities (<span class="insertedphoto"></span>BECs).<span style="mso-spacerun: yes;"> </span>The
Daughters of Charity (DC) handled the program for 10 years (1995-2005),
and several other communities sprouted in various parishes after they
left.<span style="mso-spacerun: yes;"> </span>On the other hand, as a
service to its ordained workers, the Diocese has its own medicare
program (1984), pension program for the elderly priests (2007), and
priests’ home (2010).</span></div>
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<span style="font-size: 12pt; line-height: 115%;">In its 50-year history, the Diocese of Borongan was governed by nine Ordinaries: <b style="mso-bidi-font-weight: normal;">(1)</b> Bp Vicente Reyes, DD, <i style="mso-bidi-font-style: normal;">1<sup>st</sup> bishop of Borongan</i> (1960-1967), his <i style="mso-bidi-font-style: normal;">Vicars General</i> being Msgr Simeon Desoloc (1961-1966) and Msgr Angel <span style="font-size: 12pt; line-height: 115%;"><span class="insertedphoto"></span><span class="insertedphoto"></span><span class="insertedphoto"></span><span class="insertedphoto"></span></span>Hobayan (1966-1967); <b style="mso-bidi-font-weight: normal;">(2)</b> Msgr Hobayan, JCD, <i style="mso-bidi-font-style: normal;">Vicar Capitular</i> (1967-1968), <b style="mso-bidi-font-weight: normal;">(3)</b> Bp Godofredo Pedernal, DD, <i style="mso-bidi-font-style: normal;">2<sup>nd</sup> bishop</i> (1968-1976), his <i style="mso-bidi-font-style: normal;">Vicars General</i>
being Msgr Angel Hobayan (1968-1969), Msgr Conrado Balagapo
(1969-1971); Msgr Desoloc (1971-1973), Msgr Hobayan (1973-1974); Msgr
Desoloc (1974-1976) with Fr Exequiel Singzon as <i style="mso-bidi-font-style: normal;">Pro-Vicar General</i> (1974-1976); <b style="mso-bidi-font-weight: normal;">(4)</b> Bp Ricardo Tancinco, DD, <i style="mso-bidi-font-style: normal;">Apostolic Administrator</i> (1976-1977), <b style="mso-bidi-font-weight: normal;">(5)</b> Bp Sincero Lucero, DD, <i style="mso-bidi-font-style: normal;">3<sup>rd</sup> bishop</i> (1977-1980), his <i style="mso-bidi-font-style: normal;">Vicars General</i> being Msgr Emiliano Balein (1977-1978); <b style="mso-bidi-font-weight: normal;">(6)</b> Bp Nestor Carino, DD, <i style="mso-bidi-font-style: normal;">4<sup>th</sup> bishop</i> (1980-1987), his <i style="mso-bidi-font-style: normal;">Vicar Generals</i> being Msgr Conrado Balagapo (1980-1985) and Msgr Alfredo Amistoso (1985-1987); <b style="mso-bidi-font-weight: normal;">(7)</b> Bp Leonardo Medroso, DD, <i style="mso-bidi-font-style: normal;">5<sup>th</sup> bishop</i> (1987-2006), his <i style="mso-bidi-font-style: normal;">Vicars General</i> being Msgr Crescente Japzon (1987-2001) and Msgr Lope Robredillo (2001-2006); <b style="mso-bidi-font-weight: normal;">(8)</b> Msgr Robredillo, SThD, <i style="mso-bidi-font-style: normal;">Diocesan Administrator </i>(2006-2007), and <b style="mso-bidi-font-weight: normal;">(9)</b> Bp Crispin Varquez, DD, <i style="mso-bidi-font-style: normal;">6<sup>th</sup> bishop</i> (2007-to date), with Msgr Robredillo as <i style="mso-bidi-font-style: normal;">Vicar General </i>(2007-to date).<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span></span></div>
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<span style="font-size: 12pt; line-height: 115%;">As
of 2010, out of the around 400,000 inhabitants of the province, the
Diocese has about 385,000 Catholics, who populate the 34
parishes/quasi-parishes.<span style="mso-spacerun: yes;"> </span>Compared with other dioceses, Borongan may be categorized as economically poor.<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>In terms of personnel who co-work with the Ordinary in<span style="font-size: 12pt; line-height: 115%;"><span class="insertedphoto"></span><span class="insertedphoto"></span><span class="insertedphoto"></span><span class="insertedphoto"></span><span class="insertedphoto"></span></span>
serving the People of God, the diocese has 89 priests. Of the 58
working in it, 5 are religious, and 54 were ordained for the diocese.<span style="mso-spacerun: yes;"> </span>Of
the 29 who are outside the diocese, 10 are in Manila and suburbs, 16
are in the US, 1 in Canada, 1 in Australia, and 1 in Italy.<span style="mso-spacerun: yes;"> </span>Professionally,
the diocese has 9 priests who earned doctorate degrees: 1 doctor in
biblical studies, 1 in dogma, 1 in moral theology, 1 in spiritual
theology, 1 in philosophy, 1 in mass media and communications, and 3 in
canon law.<span style="mso-spacerun: yes;"> </span>In addition, it has 14 clerics who finished licentiate or masteral degrees in various ecclesiastical sciences. <span style="mso-spacerun: yes;"> </span></span></div>
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<span style="font-size: 12pt; line-height: 115%;">Currently (2010) shepherding Christ’s faithful in Eastern Samar is Bp Crispin Varquez, DD, the <i style="mso-bidi-font-style: normal;">Ordinary of the Diocese</i>.<span style="mso-spacerun: yes;"> </span>His <i style="mso-bidi-font-style: normal;">Vicar General</i> or deputy is Msgr Lope Robredillo, who also serves as <i style="mso-bidi-font-style: normal;">Chancellor</i>, assisted by Rev Neil Tenefrancia, the <i style="mso-bidi-font-style: normal;">Vice-Chancellor</i>.<span style="mso-spacerun: yes;"> </span>In charge of the financial affairs is Fr Inocentes Abuda, the <i style="mso-bidi-font-style: normal;">Financial Administrator</i>.<span style="mso-spacerun: yes;"> </span>For administrative purposes, the Diocese is divided into three regions<i style="mso-bidi-font-style: normal;">, Northern Region</i>, with Fr Dan Gañas as <i style="mso-bidi-font-style: normal;">Episcopal Vicar</i>, <i style="mso-bidi-font-style: normal;">Central Region</i>, with Fr Leroy Geli, and <i style="mso-bidi-font-style: normal;">Southern Region</i>, with Fr Joberto Picardal.<span style="mso-spacerun: yes;"> </span>Each region has two vicariates, each headed by a <i style="mso-bidi-font-style: normal;">Vicar Forane</i>:
the north has Msgr Alfredo Amistoso and Fr Romeo Solidon; the central
Fr Eutiquio Belizar and Fr Marlon Gacho, and the south Msgr Crescente
Japzon and Fr Nemesio Quiloña.<span style="mso-spacerun: yes;"> </span>In the diocesan tribunal, the <i style="mso-bidi-font-style: normal;">Judicial Vicar</i> is Fr Antonio Alconaba, <i style="mso-bidi-font-style: normal;">Auditor</i> Fr Geli, and <i style="mso-bidi-font-style: normal;">Defender of the Bond</i>, Fr Abuda.</span></div>
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<span style="font-size: 12pt; line-height: 115%;"> To
implement its various programs, the Diocese has a Pastoral Secretariat,
which is directed by Fr Geli, the Executive Secretary.<span style="mso-spacerun: yes;"> </span>Corresponding
to the various aspects of its pastoral life and work are the following
commissions along with their respective chairs: <i style="mso-bidi-font-style: normal;">Doctrine of the Faith</i>, Fr Belizar; <i style="mso-bidi-font-style: normal;">Catechesis</i>, Fr Joseph Orsal, <i style="mso-bidi-font-style: normal;">Mass Media and Communication,</i> Msgr Pedro <span style="font-size: 12pt; line-height: 115%;"><span class="insertedphoto"></span><span class="insertedphoto"></span><span class="insertedphoto"></span><span class="insertedphoto"></span><span class="insertedphoto"></span><span class="insertedphoto"></span></span>Quitorio III; <i style="mso-bidi-font-style: normal;">Liturgy</i>: Msgr Robredillo; <i style="mso-bidi-font-style: normal;">Clergy:</i> Fr Marlon Gacho; <i style="mso-bidi-font-style: normal;">Vocation</i>: Fr Jan Michael Gadicho; <i style="mso-bidi-font-style: normal;">Biblical Apostolate</i>: Fr Dan Gañas; <i style="mso-bidi-font-style: normal;">Family and Life</i>: Jonas Rebamontan; <i style="mso-bidi-font-style: normal;">Youth</i>: Fr Edgar Abucejo;<i style="mso-bidi-font-style: normal;"> Mission</i>, Fr Philip Campomanes; <i style="mso-bidi-font-style: normal;">Social Action</i>, Fr Juderick Paul Calumpiano; <i style="mso-bidi-font-style: normal;">Basic Ecclesial Communities</i>, Fr Roderick Rodeles; <i style="mso-bidi-font-style: normal;">Religious Associations</i>, Fr Joberto Picardal; <i style="mso-bidi-font-style: normal;">Cemeteries</i>: Fr Joberto Picardal; <i style="mso-bidi-font-style: normal;">Custody of Church Properties</i>, Fr Edwin Juaban, and <i style="mso-bidi-font-style: normal;">Cultural Heritage of the Church</i>: Msgr Robredillo.<span style="mso-spacerun: yes;"> </span>These commissions, however, have yet to move on in terms of concrete pastoral plans and program of action.*</span></div>
Lope C Robredillohttp://www.blogger.com/profile/00133081714992921454noreply@blogger.com5tag:blogger.com,1999:blog-4149911667778973331.post-68200360355700776282012-11-27T14:04:00.004-08:002016-10-30T08:37:25.585-07:00UNDERSTANDING CORRUPTION IN THE PHILIPPINES<a href="http://msgrlope.multiply.com/journal/item/27/UNDERSTANDING-CORRUPTION-IN-THE-PHILIPPINES" itemprop="url" rel="bookmark"><span itemprop="name"><br /></span></a>
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<span class="Apple-style-span" style="font-size: large; line-height: 18px;"><i><b>by Lope Coles Robredillo, SThD</b></i></span><br />
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<a href="https://2.bp.blogspot.com/-UGTuCLHxCfs/WBYTEmRnjQI/AAAAAAAAANE/pbg_JkeR0ncSXiEQfzo9UzYGiBh-Dr3wwCLcB/s1600/IMG_2389.JPG" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="240" src="https://2.bp.blogspot.com/-UGTuCLHxCfs/WBYTEmRnjQI/AAAAAAAAANE/pbg_JkeR0ncSXiEQfzo9UzYGiBh-Dr3wwCLcB/s320/IMG_2389.JPG" width="320" /></a><span style="font-size: large; line-height: 115%;">TO THE PERCEPTION of many, Aquino’s election slogan “<i>Kung walang </i>corrupt<i>, walang mahirap</i>”
so accurately described the state of the nation and its disastrous
impact on the Filipinos that in no small amount it catapulted him to the
presidency. People had enough
of the litany of alleged corruptions under the previous administration;
and the immorality and the amount of money involved were mind-boggling:
NBN-ZTE scandal, Hello Garci scandal, P738M fertilizer scam, P532M
overprice of Macapagal Blvd, Nani Perez Power Plant deal, P1.3B poll
automation contract, Northrail project, Garcia and other AFP Generals
scandal, the results of the 2007 Mindanao elections, millions of bribe
money to congressmen and governors in 2007, Mindanao massacre, extra-judicial killings, violation of human rights, etc. And more recently, the NFA “legalized smuggling.” These not only further plunged the poverty level of the country; they also robbed the body and soul of the nation. </span></div>
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<span style="font-size: large;"><b><span style="line-height: 115%;">Will Aquino eradicate corruption?</span></b></span></div>
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<span style="font-size: large; line-height: 115%;">To abolish corruption and replace it with “<i>matuwid na landas</i>” and uplift the people from the misery of poverty—what could be much better objective for a leader to pursue than that? If
PNoy now sits on the presidency, it is not so much because of what his
party has done, but because of the power of the people who have grown
tired about the allegations of corruption and fraudulence in the
government, and the impunity of their perpetrators. But now that he is the President, they expect him, and rightly so, to walk the talk. But even at this point in time, many seem to be disappointed with his one-year performance. Only
recently, the SWS survey conducted between March 4 and 7, 2011 showed
that his net satisfaction rating slipped from his +46 in November 2010
to +46. Could this be an indication that in the perception of those surveyed, Aquino has yet to show tangible results? Sen.
Francis Pangilinan, himself a ranking official of the Liberal Party,
was quoted to have said that the Palace should match campaign promises
with concrete accomplishments, particularly with regard to poverty and
corruption. But the point is: will he be able to deliver the goods?</span></div>
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<span style="font-size: large; line-height: 115%;">This question can only be answered if we have to take a good look at the corruption in the Philippines. There
is no doubt that the country is among the most corrupt in Asia, and
corruption does not spare the highest government posts, obviously to the
defraudation of the poor and retardation of development. According
to Political and Economic Risk Consultancy (PIRC) in 2011, the
Philippines ranks third in Asia, after India and Indonesia. For Transparency International (TI), the most corrupt countries are also the poorest. Knowing the state of corruption of the country, it is quite natural for people to look for solutions. Of
course, popular wisdom says that to put an end to it, only untarnished
candidates should be elected to lead the country, which is why people
power preferred Aquino over others by a large margin. For others, however, there should be a shift from Presidential to Parliamentary form of government. Yet,
our experience shows that from Quirino to Aquino, the corruption in the
government went merrily on, despite the choice of not so corrupt—at
least initially—candidates. And as for change of government form, the Parliament (<i>Batasan Pambansa</i>) of Marcos has no records to show that it was less corrupt and more advantageous to the poor. If anything, a parliamentary form in the Philippine experience is simply a different collar of the same rabid dog.</span></div>
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<span style="font-size: large;"><b><span style="line-height: 115%;">The real roots of corruption</span></b></span></div>
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<span style="font-size: large;"><b><i><span style="line-height: 115%;">Structural Root</span></i></b><b><span style="line-height: 115%;">.</span></b></span><span style="font-size: large; line-height: 115%;"> But why is the country so corrupt? To
really understand the anatomy of corruption, we have to analyze it
against our socio-economic and politico-cultural structure and history. As
is typical of a largely agrarian society, ours is characterized by a
majority who live in the countryside, living in real poverty, dependent
on agricultural products, and a small percentage that live in luxury in
the cities. Estimates place the poor at 80%, the wealthy at 20%. While
the latter have power, privilege, and prestige, the former wallow in
poverty, and find themselves taking up the burden of supporting the rich
and the ruling class. Many of
those in the majority do not have the basic necessities of life and
power to influence, and have scarcely received honor and privileges. All
they do is largely accept the word and explanation of the privileged
minority on realities; hardly do they have any real participation on
decisions that affect their own life as a class. They are usually the victims in any attempt to question the system, and are practically left to themselves to survive. Needless
to state, such a social structure, which has persisted for centuries
without any alteration, is a perfect environment for corruption to exist
and prosper. </span></div>
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<span style="font-size: large;"><b><i><span style="line-height: 115%;">The Government: An Instrument of Self-Aggradizement.</span></i></b></span><span style="font-size: large; line-height: 115%;"> But
quite apart from its structure roots, corruption exists and goes on
because those at the top and the ruling class have a certain frame of
mind that seems not to change. From
all indications, they seem to have a mentality that the state apparatus
provides not the highest opportunity for service to the majority, but
the greatest and highest means to self-aggrandizement, and so the
primary aim of the existence of the class is to capture the state. This is logical enough. Those who control the state practically control the means to economic advancement. That
is why the political history of the country can be summarized as a
history of the struggle among the richest families for the domination of
the state apparatus, and not necessarily for the service of the
constituents. And one has to note that the struggle itself involves much corruption. Of
course, if history has anything to tell us, it is that the privileged
class has yet to show that its actions are intended for the common good. On the contrary, the wealthy endeavor to preserve their privileges and therefore their control of the state. For
this reason, elections, while the poor do participate in them, are
nothing more than political exercises on who among the privileged
families will control the state. Victory in an election brings unprecedented wealth to the victors. Few politicians or their retainers hold or leave their office without increasing their wealth. And the increase in wealth—one has to ask: is this not tainted with corruption?</span></div>
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<span style="font-size: large; line-height: 115%;">One
remembers that when Arnold Clavio and Winnie Monsod interviewed Mikey
Arroyo, their report showed that Mikey’s wealth increased from P5 M in
2002 to over P 70 M in 2005, or about 65 million in only three years. At present, it is said that his declared wealth has reached a whopping P100 M. Of course, the public wondered how he was able to accumulate such humongous riches in so short a time. In a study made by <i>Ibon Facts and Figures</i>, records
indicate that from 2000 to 2008, former Pres. Arroyo’s declared net
worth increased by 114% (from P20 M to 180 M); in other words, based on a
year-on-year average, she added some P 10.97 M to her net worth every
year. Although Malacañang
attempted to explain her statement of assets and liabilities by citing
conjugal income and dividends, these have been questioned because,
according to <i>Ibon</i>, “data from
other sources aside from her undetailed SALN have yielded financial
transactions, sales and ownership, and even the possible illegality of
financial transactions.”</span></div>
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<span style="font-size: large; line-height: 115%;">Within this frame of understanding of power and privilege, it is not difficult to see how corruption gets in. Political power is really convertible to economic power. Power brings about wealth, and with it, also corruption. In their book, <i>State and Society in the Philippines</i>,
Patricio Abinales and Donna Amorsolo, for instance, observe that as far
back as the 1920s, our leaders began to use the state as an instrument
of primitive accumulation, and largesse came from two sources: the state
itself, and the extension of spoil system. “Through
the spoil system, Filipino politicians distributed offices (and their
corresponding budgetary allocations) to relatives and appointees. Political
appointment of kin, allies, and cronies became standard practice. .. In
exchange, an appointee facilitated the business success of his patron
and protected other members of his network within the bureaucracy.” In the extension of the spoil system, the vehicles were state corporations. Osmeña,
for instance, used appointments to the PNB offices to repay political
debts, and it was later revealed that his appointees “authorized
extravagant loans to companies in which the were themselves
investors…[or] to finance personal consumptions, instead of production
and commerce.”</span></div>
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<span style="font-size: large;"><b><i><span style="line-height: 115%;">Government Coffers as Private Possessions. </span></i></b></span><span style="font-size: large; line-height: 115%;">Coupled with this outlook is the attitude toward government funds. It seems that for many among the privileged class, the money of the state is their personal possessions. Or, least the distinction between public and private money is blurred. Of course, who among the less privileged would dare to question the legality of the appropriation of money for personal use? Practically, the powerful have enough instrumentalities under their control to stop any attempt to inquire into it. All the poor do is see no evil. According to David Timberman, in his book, <i>A Changeless Land</i>,
this is a long-standing element of the political culture in the
Philippines, but “it became much more pronounced under Marcos, because
of his predilection to control virtually every aspect of society. Thus, the resources of both the government and private sectors were viewed by the Marcoses as being available for their use. The
budgets of government ministries were regularly tapped to finance
Imelda’s extravagant trips and parties, and businesses were expected to
make contributions and/or offer shares of ownership to family members.”</span></div>
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<span style="font-size: large; line-height: 115%;">While
these forms of corruption may have the veneer of legality, a legal source of corruption is the pork barrel. (Notice that the government does not provide an equivalent for those in the peasant class.) Every year, each congressman is entitled to P70 M and each senator to P200 M. Although
projects for which the pork barrel that is given have already a
particular government department to take care of them, yet legislators
insist in keeping it. Now
re-baptized as Priority Development Assistance Fund (PDAF), the pork
barrel is perceived to increase the wealth of its beneficiaries. It
is claimed that about half of the money appropriated for a government
project is lost in the form of kickbacks to legislators, engineers, etc;
only about half of the budget is actually used for the project
designated. But despite all
recommendations to abolish the pork barrel, not a single administration
has seriously considered it, simply because of the money involved and
its use especially in keeping politicians in power. The PDAF is thus enough proof that corruption will never disappear on the face of this country.</span></div>
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<span style="font-size: large;"><b><i><span style="line-height: 115%;">Weak Justice System?</span></i></b></span><span style="font-size: large; line-height: 115%;"> What
exacerbates corruption is the culture of impunity. Why are members of
the ruling class able to get away with their misdeeds? Why only the small fry goes to jail? The
reason is that not only many government agencies are under the control
of the ruling class, but also because the corrupt functionaries are part
of the structure that sustains the system and protect the ruling class
from deprivation of their privileges. To misquote a saying, “they may be sons of bitches, but they are the oligarchy’s sons of bitches!” It
is logical that in a corrupt society like the Philippines, the justice
system could be weak, or never perceived to be in defense of the
majority who are poor. How would one prosecute the retainers if the trail would lead to the prosecution of a member of the ruling class? Besides, if the leader is corrupt, how can he discipline his men about corruption? No wonder, efforts to go after corrupt officials are perceived not get anywhere. For
instance, despite the fact that Benjamin Abalos and other Comelec
officials were charged with graft and corruption for changing the
Comelec bidding rules to favor Mega-Pacific, and despite the fact that
in 2004 the Supreme Court declared the poll-automation contract between
the Comelec and the Mega-Pacific null and void, the Office of the
Ombudsman cleared those involved.</span></div>
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<span style="font-size: large; line-height: 115%;">One is reminded of an account by David Wurfel in his book, <i>Filipino Politics: Development and Decay</i>. In
1975, Marcos “pointed an accusing finger at those who had violated
their ‘sacred trust’ and promptly announced the dismissal of over two
thousand officials, including cabinet members, bureau chiefs, scores of
judges and prosecutors, and many others. The auditor general and the director of the Bureau of Internal Revenue were among them. Most had no prior warning, and pandemonium broke loose in the bureaucracy. When the dust cleared, however, it was discovered that many who were ‘dismissed’ had already retired or dead. And many charges against the more influential were ‘discovered’ to have been ‘unfounded.’ Acute observers opined that those actually dismissed were those with poor connections. The president’s promise of a purge of corrupt military officers was entirely forgotten.” One
gets the impression that all these government crusades against
corruption are all for a show; nothing really substantial takes off. After the show—that’s all, folks.</span></div>
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<span style="font-size: large;"><b><span style="line-height: 115%;">How to solve corruption</span></b></span></div>
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<span style="font-size: large; line-height: 115%;"> This
brief anatomy of corruption is probably enough to show that corruption
is not simply about using public money for private use; its causes go
back to our history as a nation and to the very structure of our society
itself. Against this
background, one doubts whether P-Noy’s crusade against corruption will
succeed if he simply limits himself to removing officials perceived or
proven to be involved in corruption or in protecting the corrupt. Such
action may be spectacular, and win for him an increase in ratings of
credibility, but without doing something that really involves
fundamental changes, nothing could come out of it, no matter how sincere
he is. His effort is doomed to fail. Something more fundamental has to happen to the gross inequality in our society. The
majority of our people have to be involved in making changes so running
the government could be more equitably participative. But
this presupposes that the government is able to enhance a fluid social
mobility of the majority, and provide access to opportunities largely
monopolized by the elite in order to bridge the wide social gulf. One
must point out that the elite have long been leading the country since
the Spanish times, and the situation has never improved; on the
contrary, corruption has gotten all the worse. Truth is, corruption is not the disease of our society; it is simply a symptom. And it is irresponsible to make population the scapegoat of the disease.*</span></div>
Lope C Robredillohttp://www.blogger.com/profile/00133081714992921454noreply@blogger.com3tag:blogger.com,1999:blog-4149911667778973331.post-7436997930517186632012-11-27T13:56:00.002-08:002019-07-31T05:46:36.725-07:00A QUESTION IN THE HISTORY OF SULAT, EASTERN SAMAR: WAS THE MUNICIPALITY ESTABLISHED ON OCTOBER 31, 1906?<a href="http://msgrlope.multiply.com/journal/item/21/A-QUESTION-IN-THE-HISTORY-OF-SULAT-EASTERN-SAMAR-WAS-THE-MUNICIPALITY-ESTABLISHED-ON-OCTOBER-31-1906" itemprop="url" rel="bookmark"><span itemprop="name"><br /></span></a>
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<span style="font-family: "times new roman"; font-size: large;"><b><i><span style="font-family: "georgia" , "times new roman" , serif;">By Lope Coles Robredillo, SThD</span></i></b></span></div>
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<a href="https://1.bp.blogspot.com/-3xNU-NLLaTw/XUGNiDG53EI/AAAAAAAAAos/ewttSWg4D1o2NK-217D66h04rL32VxcIACLcBGAs/s1600/DSCF0169.JPG" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="1200" data-original-width="1600" height="240" src="https://1.bp.blogspot.com/-3xNU-NLLaTw/XUGNiDG53EI/AAAAAAAAAos/ewttSWg4D1o2NK-217D66h04rL32VxcIACLcBGAs/s320/DSCF0169.JPG" width="320" /></a><span style="font-size: large;"><b>(</b><i>Pre-Note: Partly revised to fit the format, this piece is an excerpt from
the body of a letter addressed to the parish priest of Sulat, Eastern
Samar, who sought the author’s opinion on the accuracy and
appropriateness of celebrating the centenary of Sulat in 2006</i><b>.)</b></span></div>
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<span style="font-size: large;">WAS SULAT created in 1906? Since
the Philippine Commission of 1906 seems to say that Sulat was given
independence on October 31, 1906, some have construed this to mean that
Sulat became a municipality on that date. The impression created, however, is far from correct. Quite the contrary, <b>Sulat was constituted a municipality long before 1906</b>. The truth is, Sulat was one of the earliest <i>pueblos</i> (townships or municipalities) to be established on Samar, dating back to the time of the Jesuits. </span></div>
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<span style="font-size: large;">Let me cite some history references attesting to its creation:</span></div>
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<span style="font-size: large;"> (a) According to F. Huerta, <i>Estado Geografico, topografico, estadistico</i>…<i>en las Islas Filipinas</i>
(Binondo: Imprenta de M. Sanchez, 1865), p. 308, when Sulat came under
the administration of the Franciscans in 1768, it was already a <i>pueblo</i> or a municipality that was founded by the Jesuits: “<i>Seiscientos
ochenta y nueve tributos con 3,637 almas contaba este pueblo, fundado
por los PP Jesuitas cuando el año 1768… de su administracion y se le
asigno por primer cura franciscano…</i>.”</span></div>
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<span style="font-size: large;">(b) F. Redondo. <i>Breve Reseña</i>… (Manila: Sto Tomas, 1886), p. 222, citing Cavada, states that the town was founded in 1650: “<i>Creado en 1650, segun Cavada, y tiene la advocacion de San Ignacio de Loyola</i>.”</span></div>
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<span style="font-size: large;">© A. Pastrana, “The Franciscans and the Evangelization of the Philippines (1578-1900),” <i>Boletin Eclesiastico de Filipinas</i>, XXXIV (1965) 435, p. 86, says that Sulat was founded before 1768.</span></div>
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<span style="font-size: large;"> Indeed, even the souvenir programs of Sulat town fiestas argue against 1906. Why? The reason is that in those programs, Sulatnons usually publish the names of the <i>gobernadorcillos </i>and <i>presidentes</i> of Sulat during the Spanish and early American time. But then, one must remember that only towns had <i>gobernadorcillos </i>or local<i> presidentes.</i> In other words, the souvenir programs themselves admit that Sulat was a township before 1906. The <i>gobernadorcillos, capitan municipal </i>and<i> presidente del pueblo</i> in the 19<sup>th</sup>- and early-20<sup>th</sup> century Sulat were the equivalent of today’s municipal mayors. If Sulat were a barrio in the 19<sup>th</sup> century, it would not have <i>gobernadorcillos</i>, but simply<i> tenientes</i>. </span></div>
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<span style="font-size: large;"> Moreover, if Sulat were not a municipality in the 19<sup>th</sup> century, it would have been called not <i>pueblo</i> (which is the Spanish equivalent for municipality in the Philippines), but <i>visita</i> (barrio) or <i>rancheria</i> (sitio). Huerta (1865), for instance, merely describes Catalab-an as a <i>visita</i> of the <i>pueblo</i> of Sulat, because it was a barrio. In 1886, Dolores is named among the <i>rancherias</i> (sitios) of Paric, because it was not yet a town; rather, it was simply a sitio of Carolina, which was a barrio of Paric. Yet, none of the latter terms (<i>visita, rancheria</i>) were used to describe Sulat—it was always called <i>pueblo</i> in all documents dating from 1768 that I encountered at the Philippine National Archives. This means that Sulat was already a municipality even before the Franciscans came to Samar in 1768. </span></div>
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<span style="font-size: large;"><b> </b></span><span style="font-size: large;"> It would seem that <b>the idea that Sulat was founded in 1906 derives from a rather incorrect reading of historical documents</b>. The assertion that Sulat was born in 1906 obviously comes from the <i>Reports of the Philippine Commission</i>, because nowhere else (I like to think) is the establishment of municipalities of Samar in 1906 mentioned, except in the report of 1906. But
before one reads the report of 1906, it is important to read the report
of 1903, Act 960, Section I, no. 17: “The municipality of Tubig shall
consist of its present territory and that of the <b>municipalities</b> of Paric, <b>Sulat</b>,
and San Julian, with the seat of the municipal government at the
present municipality of Tubig, under the municipality of Taft.” Note the word—<b>municipalities</b>! Hence, Sulat was already a municipality even before 1903!</span></div>
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<span style="font-size: large;"> Now, in the <i>Report of the Philippine Commission of 1906</i>, Act No. 1558, Section I, we read: “the <b>former</b> municipalities of Paric, <b>Sulat</b>, and San Julian [<b>are separated</b>] from the municipality of Taft<b>.” The significance, therefore of October 31, 1906, is simply the restoration of Sulat to its former status as a municipality</b>, after it was combined with Taft in 1903, when the 43 municipalities of Samar were reduced to 25 only. In other words, if the <i>Report of the Philippine Commission of 1906</i>
uses the word establishment, what it meant is not that it was
establishing the municipality of Sulat, but only restoring it to its
former independent status (as municipality).</span></div>
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<span style="font-size: large;"> This brings us to the question: <b>What is the significance of October 31, 1906 for Sulat, if it is not its creation as a municipality?</b> <b> </b>I can write a lengthy dissertation on this subject, but because of the nature of this piece, I will be short. </span></div>
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<span style="font-size: large;"> To
begin with, when the Americans came to the Philippines, they tried to
picture that we Filipinos embraced them, and that there was not much
armed opposition. Hence, in
1901, they declared the pacification of our country so their imperial
designs would be acceptable to the Americans at home, the senators and
other government officials who opposed the colonization. To the contrary, Samar was turbulent! But they concealed the turmoil by handing over the administration of the island to the civil government on June 15, 1902. To put the island under martial law or under the military government would be to admit that there was war on Samar. The
truth is, even after the surrender of Gen Vicente Lukban, the Samareños
carried on the war against the Americans, largely through the <i>Pulajanes</i>.</span></div>
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<span style="font-size: large;"> One
can gauge the turbulence by the following figures of 1904 I lifted from
the history of the Philippine Constabulary: “There were 1,800 native
soldiers on Samar and 16 Companies of the United States Infantry
occupying the coastal towns. Eleven
officers and 197 enlisted men had been killed in action, 48 officers
and 991 men had died of disease, 46 officers had been wounded in action,
768 men had been discharged for disability. Firearms to the number of 7,474 and 45,018 rounds of ammunitions had been captured or surrendered to the Constabulary, 4,862 [<i>Pulajanes</i>] had been killed, and 11,997 prisoners had been taken.”</span></div>
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<span style="font-size: large;"> <b>Why did the Philippine Commission of 1903, Act No. 960, combine Sulat with Taft, together with San Julian and Paric?</b> The
reason is that the civil government had no control of these
municipalities; they could not be defended by the PC or the Scouts, nor
could they be governed by the pro-American inhabitants! In the whole
Eastern Samar, the municipal police had no arms, except in Borongan! The Americans could not arm them in the first place, because they were not sure of their loyalty! On the other hand, the <i>Pulajanes</i> were too numerous, their force overwhelming. Terror reigned. What could a few scouts do in town? </span></div>
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<span style="font-size: large;">In Dolores, for instance, on Dec. 17, 1904, the 38<sup>th</sup> Scouts encountered 1,000 <i>Pulajanes</i>
who attacked on the rear and flanks, and Capt Hayt and all of his 37
men were butchered, except one sergeant who bore fearful bolo wounds. In
Oras, on Nov 10, they overpowered the Scout garrison, massacred all the
13 Scouts and took their rifles. Moreover, sometimes the town officials
were also the officials of the invisible town government of the <i>Pulajanes</i>! Yet
the Americans did not call in the US Army to Samar until later
(practically only to Eastern Samar) because they wanted to create the
impression that there was <b><i>only</i></b> <b><i>banditry, no insurrection!</i></b> The result was that thousands of people, because they could not be protected by the Scouts and the Constabulary, joined the <i>Pulajane</i>s; otherwise, the latter would have to eliminate them. (Oh, our written history has been unkind to the <i>Pulajanes</i>.)</span></div>
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<span style="font-size: large;"> Thus,
in order to have control of some people, and make it appear that the
municipal governments have not fallen into the hands of the <i>Pulajanes</i>, the government resorted to the concentration of the natives. The
remaining inhabitants in Sulat, Dolores, San Julian and Taft were
concentrated in Taft, with Angel Custodio Crisologo, a Paricnon, as
their Municipal President. The
truth is, most of these towns on Eastern Samar, including their barrios,
were sacked and reduced to ashes, left with practically no dwellers! Because they did not summon the Army, the Americans allowed many Samareños to die. On
the other hand, those Sulatnons, San Juliananons and Paricnons who went
to Taft for protection were not having picnic, either! Numerous as they were, they suffered hunger, fear, sickness, disease and death. Moreover, they were far from their fields, <i>carabaos</i>, and their livelihood!</span></div>
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<span style="font-size: large;">However, by 1906, the <i>Pulajanes</i>, who were the virtual rulers of the entire island until 1905, were decimated, albeit there was still resistance. That
is why, although before 1903, there were 43 municipalities, now in
1906, there were 32—an increase of 7 from the 25 towns of 1903, among
them being Sulat. This implies
that the Sulatnons who had survived, those who had surrendered, and
those who had lived in Taft, returned to Sulat, and began rebuilding the
<i>poblacion</i> and the barrios. (But
unlike Sulat, the 11 other towns could not yet be given back their
former status as municipalities because protection of life and property,
let alone governance, could not be assured.) </span></div>
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<span style="font-size: large;"> I
have more to say about this unfortunate period of Samar history, but I
hope this would be enough to give a background to the significance of
October 31, 2006 for Sulat.<i> In
our time, it would be comparable to liberation the town of Maslog by
the local government and the military after it was ruled over by the
NPAs in the 70s, although with a formal declaration by a duly
constituted body, similar to the Philippine Commission during the
American period. *</i></span></div>
Lope C Robredillohttp://www.blogger.com/profile/00133081714992921454noreply@blogger.com3