A HISTORY OF THE FIRST SYNOD OF THE DIOCESE OF BORONGAN
by Msgr Lope C Robredillo, SThD
THIS essay has two parts: the first one gives an account of the acts of the Synod; the second treats of its acts and decrees.
PART I: THE
ACTS OF THE FIRST DIOCESAN SYNOD OF
BORONGAN
Introduction
COVERING 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. Looked at from the vantage point of content, 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. 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.
In terms of process,
two points may be underscored. The
design of the synodal process may have appeared complicated, and probably it
was. Admittedly, it could
have been
simplified. 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. What ultimately ensued, then, was a
“from-the-bottom-up” approach. 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. 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. 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.
Truth to tell, though, the 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
Information, Organization and Catechesis; (3) The Stage of Study and Discussion; (4) The Stage of
Synodal Preparation; (5) The Stage of Celebration; and (6) The Stage of
Promulgation. 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.
THE
BEGINNINGS OF THE BORONGAN
SYNOD
From Pastoral Assembly to
Diocesan Synod. 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. 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. 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. This group would visit the parishes to draw
out feedback. Then, he would hire resource speakers for an intensive and
special training of priests and laymen in preparation of the Diocesan Assembly.
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.
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. 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:
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. 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.
The Shift from the Lucero
Plan to the Robredillo Model. 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. 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.
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.
The schematic diagram of the synodal process is rather complicated, but
its simplified form, which saw print in the synodal kit, appears as follows:
The process was accepted.
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. 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.
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. Handouts were distributed for
this purpose. After the presentation,
the Bishop asked the assembly whether they were agreed to the holding of a
Synod, and the motion was unanimously approved.
Consequently, Rev Robredillo, using a flow chart, explained to the
participants the pre-synodal and the synodal processes.
Because of problems of staffing, however, the
implementation of the
pre-synodal phase could not take off . Msgr Crescente B. Japzon, the vicar general,
was considered, but the first choice for president of the Synod was Rev
Asebias, Jr. Because the latter refused
the presidency, Rev Robredillo was suggested in absentia. Originally, the staff was to be composed of the
following: President, Rev Robredillo; Regional Vice-Presidents: Episcopal
Vicars; Executive Secretary, 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. When Rev
Robredillo was informed of his appointment, however, he declined, and the plan
to hold the synod was shelved.
THE
STAGE OF INFORMATION, ORGANIZATION
AND
CATECHESIS
Diocesan Clergy and Lay
Leaders Attend Lecture on Synod. It was not,
however, until January 1996 that the plan to hold a Synod was revived. The Most Rev Medroso asked Rev Venancio
Amidar, Rev Eutiquio Belizar, Jr, and Rev Robredillo, who constituted the Ad-Hoc Committee for the Synod, to
meet. 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
the synodal
process, the Ad-Hoc 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. (A week before the Passion Sunday, Rev
Belizar and the deacons were able to come up with an 18-pare kit entitled “An Katig-uban han mga Tinun-an.”) 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.
The topics to be discussed and their respective speakers were: 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. 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. For this
reason, the Ad-Hoc Committee came
together again on March 21 to map out the details of the seminar.
Seminar for the Diocesan
Clergy. Called by the
Bishop on Marck 29 (Circular Letter No.
3, s. 1996), the seminar was held from April 9 through 11, 1996, at the
Conference hall, fourth floor, bishop’s residence. On the first day, Rev Robredillo, to
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. 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. The panel of
reactors was composed of Rev Asebias, Jr and Rev Erich Brandes. 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.
The panel of reactors included Rev Fitzgerald Azul, Atty Dala and Mr
Estanilao Quelitano. The first lecture
in the afternoon was on the Basic Ecclesial Communities, with Sr Arreglo, DC as
speaker. She prefaced the talk with a
theological perspective for understanding the BECs. The following formed the panel of
reactors: Rev Guido Ditalo, Rev
Picardal, and Rev Moises Camp Jr. 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. Msgr Japzon was not able to give a lecture because he failed
to arrive on time.
On April 11, the whole morning was devoted to group
discussion. The clergy were divideed
into three groups, one for each regional division. They were asked to discuss four questions: 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.
These areas were worship and special religious concerns, formation and
inter-religious concerns, social action apostolate, special social concerns,
spirituality,
laity, religious, clergy and seminarians, institutions,
inculturation, mass media and communications, and the BECs. 2. How
do you describe each of these areas? (a) What are the weak points of each? (b)
What are the strong points of each?
3. 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? 4. In
general, how do you assess the ecclesiology of the diocese as reflected in its
current life and mission? 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. They were
asked to submit the results to the Ad-Hoc
Committee before April 30, 1996. 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.
Appointments of Synod
Officials. 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:
Position Name
Executive
Committee
President Rev
Lope C Robredillo
Vice-President Rev
Venancio L Amidar
Secretary Rev Leroy R Geli
Asst Secretary Rev
Roderick R Rodeles
Treasurer Rev
Moises A Campo, Jr
General
Secretariat
Sec. General Rev
Leroy R Geli
Asst Secretary Mr
Ian Mosquisa
Members Mr
Bong Lumactod
Ms
Yelina Pinarok
Finance Committee Rev
Anacleto Asebias
Rev
Joberto A Picardal
Education Team Rev
Venancio L Amidar
Rev
Eutiquio B Belizar
Rev
Leroy Geli
Rev
Lope C Robredillo
Sr
Alice Arreglo, DC
Theologians Rev
Eutiquio B Belizar
Rev
Moises A Campo, Jr
Rev
Edwin C Lanuevo
Preparatory
Commission’s Head
Spirituality Rev
Anacleto Asebias, Jr.
Worship Rev
Euly B Belizar, Jr.
Formation and
Evangelization Rev Romeo C
Solidon
Inculturation Rev
Edwin C Lanuevo
Clergy and Seminarians Msgr.
Crescente Japzon
Religious Rev
Felix Rotor
Organizations Rev
Antonio S Alconaba
Laity Rev
Fitzgeral M Azul
Institutions Rev
Moises A Campo, Jr
Social Action/
Concerns Rev
Joberto A Picardal
Monitoring Mr
Mario Ian Mosquisa
Members Social Action
Staff
General Editor Rev
Lope C Robredillo
Canon Lawyer Rev
Leroy R Geli
Exhibit and
Souvenir Prog. Rev
Jude C Caliba
Communications,
Updates and Promotions Rev
Sheldon C Amasa
The Executive Committee and
the General Secretariat. 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. 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. The same may be said of the
General Secretariat, headed by Rev Geli, who was assisted by Mr Mosquisa. 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. It is worth remembering that the Secretariat
was itself in search of a home it could call its own. It started functioning by sharing with the
office of the
Catholic Social Services Center (CSSC), including from the
latter. Msgr Japzon, of course, agreed
to share its staff the Marian Bible Center with the Secretariat. 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.
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. 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. In its June 16 meeting, the
Executive Committee approved the purchase of a new computer, and Mr Lumactod
bought one, costing around P40,000. But
its most treasured equipment is the Risograph which Mr Lumactod purchased for
P190,790.00 on Oct. 2 in Cebu City. That
it lightened the work load of the Secretariat can hardly be overemphasized too
strongly.
Seminar for the
Religious. 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. 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.
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. 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. The speakers of the seminar were Rev
Robredillo (Church and Mission), Rev Belizar, Jr. (Priesthood), Rev Amidar
(Laity), and Sr Arreglo, DC (BEC). Rev
Rotor was also asked to talk on the religious according to PCP II. A workshop followed, at which the
same
questions which were given to the clergy were posed to the Religious. It was at this point that Mr Lumactod and Ms
Pinarok began to serve, it turned out later on, as members of the Secretariat.
Seminars for Parish Lay
Leaders. But even more in
need of theological updating were the lay people. 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. In attendance were several
delegates--five was the minimum number, as was decided in the meeting--from
each Parish Synodal Educational Teams (PSETs).
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. 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. 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. Below is a list of delegates
from each parish, who were trained to give seminars on the PCP II in their
respective parishes.
Northern Region
August 23-25, 1996
Parish Delegates
Arteche 0
San Policarpo 5
Oras 28
Conception 4
Maslog 0
Dolores 14
Can-Avid 9
Taft 5
Sulat 8
Jipapad 3
Central Region
August 9-11, 1996
Parish Delegates
San Julian 7
Borongan 5
Balangkayan 5
Llorente 5
Maydolong 4
Hernani 4
Lalawigan 3
Gen MacArthur 3
St
Joseph’s College 1
Southern Region
July 5-7, 1996
Parish Delegates
Matarinao 2
Salcedo 15
Mercedes 6
Guiuan 24
Sulangan 9
Homonhon 3
Quinapondan 4
Giporlos 5
Balangiga 5
Lawaan 12
(Llorente) 2
(Borongan) 3
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 (Minutes
of Assembly, Aug. 19-20,1997). At
the conclusion of priest’s assembly, synodal committees at the regional level
were also formed:
Regional
Committee
Northern
Region
Msgr Alfredo
Amistoso (chair)
Msgr Crescente Japzon
Rev Nemesio Quiloña
Rev Amabe Moslares
Rev Vittorio Cavallaro
Rev Edoardo Lanzalaco
Rev Pedro Aquino
Central
Region
Rev Lesme
Afable (chair)
Rev Deogracias Gayo
Rev Erich Q Brandes
Rev Guido Ditalo
Rev Francisco Corado
Rev Romeo Solidon
Rev Teodoro Sison
Sounthern
Region
Rev Anacleto
Asebias, Jr. (chair)
Rev Joberto Picardal
Rev Arturo Gonzales
Rev Eleuterio Gubiana
Rev Joseph Orsal
Rev Jose Tentativa, Jr.
Rev John Alcantara
Subsequent Seminars. These data, of course,
somehow conceal what transpired during these regional seminars. The enthusiasm of the participants to renew
the diocese in the light of the Second Plenary Council of the Philippines
cannot be exaggerated. Nor the
involvement of some priests could be overlooked. The regional
seminar in Oras, for instance,
was well prepared. True to the suggestions int he synodal kit, various
committee were organized: food,
accomodation, secretariat, etc., and these committees were very well manned and
functioning, thanks to the efforts of the parish priest, Msgr Amistoso. The same may be said of the Guiuan seminar. 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. The number of delegates is as follows: Borongan 35; Lalawigan 7; Arteche 4; and
Can-avid 3. 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. The seminar was conducted on
January 31-February 2, 1997, with a total of 29 in attendance.
THE STAGE OF STUDY AND
DISCUSSION
First Seminar in the
Parishes and their Barangays. Then came the
more demanding work. 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. 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. Aside from the synodal primer
and flow chart, the inputs included:
Situational Analysis of the Diocese of Borongan
(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). 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.
The distribution of copies began on Sept. 6. 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. This does not include the number given to the
BECs. In conducting seminars to the
respective parishes, the Parish Synodal Education Teams (PSET) used or based
their lectures on these inputs. 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.
The Parish Synodal Education
Team. 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. 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. 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. Some would
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. It may not
be an exaggeration to say that without these teams, the parish priest
would have been much handicapped in effecting the synodal process.
The Seminar Output. The output of the parish
discussions, which started in mid- September, 1996, may be summarized as
follows. 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 Iglesia ni Kristo, and
Prisoners). 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? (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? (3) What kind of Church do you envision for
the diocese of Borongan?
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
pre-synodal activities on Sept. 17, the parishes went through
the process. To inform the parishioners
about the Synod and the first seminar, the means used were, among others,
homilies (all parishes), bandillo (Balangiga),
cable TV (Jipapad), streamers (San Julian), area visit (BECs), and posting of
schedule in conspicous places (Salcedo, Oras).
Invitatio was through formal letters, homilies, mass announcements, and bandillo (Balangiga, two days before the
seminar). The seminar was held in the
parish church, barangay chapel, parish social hall/rectory (Oras, Salcedo),
barangay center or school classroom (Quinapondan and Taft). 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).
Some parishes were late in carrying out the seminars (Can-Avid,
Lalawigan, Arteche, Giporlos), others did not organize it at all (Maslog,
Buenavista). Some big parishes scheduled
4 to 5 seminars while the small ones only 1 t0 2. 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. 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). 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).
In terms of participation in the seminars, some parishes
welcomed--in addition to the members of cofradias
and barangay officials--everybody (Guiuan and BEC areas), accepted 1
(Llorente), 10 (Quinapondan and San Policarpo), or 2 (Mercedes) participants
from each barangay. 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.
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,
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). 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). 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). 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). 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).
The results of the seminars were scheduled for submission
on the first week of October, but the deadline was moved to Oct. 31. The first to submit were the Religious (Oct.
15), and the last was the parish of Lalawigan (Jan. 15, 1997). As documented by the Diocesan Monitoring Team
(DSMT), which had its first staff meeting on Sept. 13, the various workshop
yielded the following result:
No.
of Concern
Areas
of Seminars Brgys No. of Sectors
Area/Parish WP
Treated Conducted Covered Participants Represented
Guiuan
34 23 31
1,120 9
Mercedes
34 2 10
40 8
Matarinao
32 1 4 39 5
Quinapondan 23 1 20
133 4
Sulangan
4 4 5
206 6
Balangiga
20 7 12 155 12
Hernani
20 1 9 36 6
MacArthur
33 1 42 8
Taft 30 5 21 280 10
San Policarpo 38 1 15 114 4
Jipapad 17 1 58
Concepcion 8 1 5 51
Sulat 25 4 3 267
Can-avid
23 7 7 257
Salcedo
28 4
24 156 10
Maydolong 11 1
11 83 8
Oras 12 13
27 465 8
Lawaan 15 4
13 94 8
Casuguran
12 2 8 62 6
Lalawigan
13 3 6 55 4
Llorente
25 1 120 5
Balangkayan 28 2 9 79
San Julian
21 1 9 37 8
Arteche
10 57
Giporlos
10 15
Borongan
28 7 45 511 11
Dolores 24 18 27 385
11
BEC 33 1 18 505 5
Clergy 20
1 40 1
Religious 30 41 1
Total 123 311 5,448
The Working Papers. 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. 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. The
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). 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. This meant that each
of the 27 areas of concerns which had been treated in the discussion had 8 sets
of summaries. 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.
The persons assigned to draft the Working Paper (Wps)
were: Rev Asebias, Jr, Spirituality; Rev Belizar, Jr, Worship; Rev Solidon, Evangelization and Formation; Ecumenism,
Fundamentalism, and the Iglesia ni Kristo; Prisoners; Rev Lanuevo, Inculturation, Youth; Rev Picardal, Church and Politics, Family Life,
Temporalities, Arancel and Tithing, Ms Eden Cidro, Media and Communication; Sr Aster Emadin, RVM, Catholic Schools; Sr Arreglo, DC and Ms Asadon, Basic Ecclesial Communities; Sr Nicetas
Favorito, DC, Catechists, Formation and
Other Centers; Rev Campo, Jr, Parish
Pastoral Council; Mr Mosquisa, Peace
and Social Justice; Mr Pionio Campo, Economic
Development; Mr Lumactod, Ecology; Ms Yelina Pinarok, Women, Migrants, Fisherfolk, Peasants,
Disabled/Impaired; Rev J Caliba, Migrant
Workers; Rev Fitzgerald Azul, Women; Msgr
Japzon, Clergy and Seminarians; Rev
Rotor, SDB, Religious; Rev Antonio
Alconaba, Religious Organizations and
Movements; Rev Aljibe, Lay
Evangelizers.
What was the appearance of
the Working Papers? Each Working Paper of the various areas of concern had four
parts. The first part was (a)
Observation on the
Current Situation, which summarizes both the negative and
positive observations of the participants of the workshops. 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. 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. 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.
At the Dec. 27,
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. 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. 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.
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. Given to Rev
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.
To Rev Belizar, Jr were submitted those of Evangelization and Formation,
Fundamentalism and Iglesia ni Kristo, Ecumenism,
Prisoners, Media and Communication, Catholic Schools, BECs, Formation and Other
Centers, Religious Organizations, Temporalities and Parish Pastoral
Council. Rev Lanuevo read the documents
on Spirituality, Worship, Inculturation, Clergy and Seminarians, and Religious.
Synodal Hymn. 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 “Himno han Sinodo”, which was composed for the Synod by Mr Ernesto
Bandilla, a well known composer from Hernani, Eastern Samar. The Secretariat received the composition on
Oct. 14, 1996. 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).
Corrections, however, were made on the lyrics of the hymn, including its
original title, “Pagbag-o”, and the
corrected copies were distributed on Jan. 8, 1997. Then on Feb. 18, during the priest’s
assembly, Rev Arturo Gonzales suggested additional modifications on the synodal
hymn--changing the line “maki-Dyos,
makitawo, maki-bayan” to “maka-Dyos,
maka-tawo, maka-nasud”. 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. Later, Rev Deogracias Gayo provided a
minus-one tape for the hymn.
Synod Promotions at Diocesan
Level. 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.
Led by Rev Geli himself, the radio program started on Feb. 22, 1997 and
ended on the Saturday just before the Synod proper. Sometimes, Mr Mosquisa, Ms Pinarok or Mr
Lumactod was on the anchor. Rev Amidar,
vice-president, likewise promoted the Synod in his regular Friday program “Simbayan”, Twice he interviewed the
president, Rev Robredillo. 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. It was also Rev Amasa who
designed the Synod logo and the Synod poster.
Commissioned to do the work, he was through with the logo in Aug. 1996,
and with the poster in Aug. 1997. The
Bishop also encouraged the putting up of a
diocesan newsletter, and the
Secretariat revived An Tiklos, 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. Its next issue, which
saw print on Dec. 12, featured the Synod, including its acts and
implications. 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. Of course,
the Bishop himself was major disseminator of the Synod especially through
homilies during fiestas. All these were
meant to help create an awareness among the people that something big was
happening in the diocese of Borongan.
But the major concern of those involved in making the Synod happen was,
at that point in time, the making of the Working Papers.
Regional Workshops on
Synodal Workin Papers. 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. Assisting
him were Ms Picardal and Ms Arias of the synod office. 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. 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). 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. 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. The regional
workshop for the southern region parishes, held at the Guiuan parish church, on
April 30, was the most attended one.
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). The lay
participants numbered 78: Balangiga 24,
Guiuan 18, Salcedo 11, Giporlos 9, Buenavista 7, Homonhon 4, Quinapondan 3, and
Matarinao 2. Lawaan, Mercedes and
Sulangan had no delegates. 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.
The Problem of Financing the
Synod. In passing on to the second
synodal workshop, a digression is probably in order. 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. 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. Rev Picardal also had the
same insight. 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
e given qouta, which was read a few moments later. Msgr Japzon and Msgr Amistoso explicitly
objected to the plan, pointing out, among others, that they have many projects
to attend to. 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.
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. 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. Nonetheless, Rev Agustin Opalalic, Jr who was
one of those who framed the budget of
P966,068.27, read the proposal, but the meeting was cut short because
Rev Amidar, vice-president, objected to it.
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.
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.
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. The new
budget appropriation, which was submitted to the Finance Committee for modification,
may be capsuled as follows:
A. Pre-Synod Amount
1. Materials/Supplies P384,
618.00
2. Honoraria/Allowances 42, 000.00
B. Synod Proper
1. Material/Office Supplies 214, 200.00
2. Celebration 236, 500.00
3. Honoraria/Allowances 25, 500.00
Total P
902, 818.00
[Not included: honoraria for
the Secretariat and driver]
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. 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,
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. As explained by Rev Asebias, Jr, chair,
Finance Committee, the sending of remittances was scheduled into three phases:
April, June and September, 1997. 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.
Both Rev Asebias, Jr and Rev Picardal moved to translate
their plan to finance the Synod and visited almost all the parishes. Msgr Quitorio III took charge of printing the
solicitation materials: letters,
envelopes (love offering), “Piso Para sa
Sinodo” cover for solicitation boxes and folders. The distribution of solicitation letters
started in April, 1997. 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). 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.
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), cofradias and pastoral
councils (Oras, San Julian, Quinapondan, Balangiga). Parishioners in other places, both here and
abroad, were also tapped for solicitation (Gen MacArthur). 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.). 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. For the record, the
parishes may be classified according to unpaid amount. (1) In terms of the total remittances, the
first five were as follows: 1. Guiuan P45,000; 2. Oras P35,800.25; 3. Dolores P35,000 and Borongan P35,000; 4.
Llorente P27,484; and Salcedo P26,341.50.
(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. (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. Below is the complete
list:
Rank
|
Name of Parish
|
Remittance
|
Quota
|
Balance
|
Excess Revenue
|
1
|
Guiuan
|
45,000
|
35,000
|
|
P10,000
|
2
|
Oras
|
35,800.25
|
35,000
|
|
800.25
|
3
|
Dolores
|
35,000
|
35,000
|
|
|
4
|
Borongan
|
35,000
|
40,000
|
5,000
|
|
5
|
Llorente
|
27,484
|
25,000
|
|
2,464
|
6
|
Salcedo
|
26,341.50
|
20,000
|
|
6,341.50
|
7
|
Taft
|
25,000
|
25,000
|
|
|
8
|
Gen.MacArthhur
|
21,500
|
20,000
|
|
1,500
|
9
|
Balangiga
|
20,077.24
|
20,000
|
|
77.24
|
10
|
Giporlos
|
17,060
|
15,000
|
|
2,060
|
11
|
Mercedes
|
15,300
|
15,000
|
|
300
|
12
|
Sulangan
|
15,250
|
15,000
|
|
250
|
13
|
Can-avid
|
15,000
|
15,000
|
|
|
14
|
Maydolong
|
15,000
|
15,000
|
|
|
15
|
Quinapondan
|
10,500
|
10,000
|
|
500
|
16
|
Lawaan
|
10,500
|
15,000
|
4,500
|
|
17
|
Hernani
|
10,000
|
15,000
|
|
|
18
|
Arteche
|
10,000
|
10,000
|
|
|
19
|
San Policarpo
|
10,000
|
10,000
|
|
|
20
|
Balangkayan
|
10,000
|
10,000
|
|
|
21
|
Matarinao
|
10,000
|
10,000
|
|
|
22
|
Homonhon
|
10,000
|
10,000
|
|
|
23
|
San Julian
|
9,500
|
20,000
|
10,500
|
|
24
|
Sulat
|
7,000
|
25,000
|
18,000
|
|
25
|
Buenavista
|
6,954
|
5,000
|
|
1,954
|
26
|
Concepcion
|
5,000
|
5,000
|
|
|
27
|
Maslog
|
5,000
|
5,000
|
|
|
28
|
Lalawigan
|
3,419
|
15,000
|
11,581
|
|
29
|
Jipapad
|
|
5,000
|
5,000
|
|
(Note: On July 17, 1997, the
parish priest of Hernani asked to change the quota from P15,000 to
P10,000. The request was presented to
Rev Asebias, Jr. who readily approved it. This explains why the table shows
Hernani without corresponding balance.)
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:
Comparative Data on the Remittances of Each Region
Northern Region:
Southern Region:
Central Region:
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.
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. 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. He also recipient of a cheque from the
Archbishopric of Cologne, Germany, in the amount of DM 23,000 to help finance
the Synod. 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.
Other donors were the Llorente Migrant Workers in Hongkong Association,
headed by Antonio Oscar Alde, who remitted
P8,888, and the Guiuananons in the amount of P2,700. In Manila, the threesome saw Cong Miguel
Romero and Cong Zubiri who gave P30,000 each.
Parish, BEC, Clergy and
Religious Workshops on the Working Papers.
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.
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.
Twenty-five sets of Working Papers were
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.
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.
The deadline of submission of the parish output was set on July 31,
1997. 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). 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). The output of these
workshops on the Working Papers may be condensed as follows:
Area/
Parish
|
No of WP Treated
|
WP
Corrected
|
WP not Corrected
|
No. of Groups
|
No. of
Pax
|
Church-Based
Groups
Rep.
|
Civil
Groups
Rep.
|
Vision-MIssion
|
San Julian
|
11
|
17
|
|
1
|
20
|
|
|
|
Borongan
|
12
|
12
|
|
12
|
160
|
12
|
1
|
X
|
Lalawigan
|
14
|
12
|
2
|
9
|
47
|
9
|
|
|
Maydolong
|
24
|
14
|
2
|
23
|
232
|
11
|
18
|
X
|
Balangkayan
|
14
|
10
|
4
|
2
|
40
|
4
|
4
|
X
|
Llorente
|
17
|
17
|
|
1
|
9
|
2
|
7
|
X
|
Hernani
|
14
|
14
|
|
11
|
106
|
10
|
9
|
|
McArthur
|
24
|
11
|
13
|
18
|
128
|
8
|
11
|
X
|
Salcedo
|
26
|
19
|
7
|
10
|
133
|
11
|
|
|
Guiuan
|
25
|
25
|
|
25
|
356
|
14
|
19
|
X
|
Sulangan
|
4
|
4
|
|
4
|
58
|
6
|
3
|
|
Quinapondan
|
11
|
11
|
|
|
|
|
|
|
Giporlos
|
4
|
4
|
|
1
|
4
|
|
|
X
|
Balangiga
|
12
|
12
|
|
10
|
149
|
10
|
10
|
X
|
Lawaan
|
8
|
8
|
|
|
|
|
|
|
Sulat
|
26
|
|
26
|
16
|
133
|
10
|
2
|
X
|
Taft
|
8
|
5
|
3
|
8
|
132
|
16
|
10
|
X
|
Can-avid
|
26
|
20
|
6
|
26
|
390
|
16
|
2
|
X
|
Dolores
|
26
|
2
|
24
|
26
|
390
|
11
|
8
|
X
|
Oras
|
26
|
26
|
|
16
|
235
|
18
|
8
|
X
|
San Poli
|
7
|
7
|
|
|
|
|
|
|
Jipapad
|
15
|
8
|
7
|
|
|
|
|
|
Concepcion
|
17
|
17
|
|
|
|
4
|
|
|
Arteche
|
|
|
|
|
11
|
|
|
|
Matarinao
|
|
|
|
|
|
|
|
|
Casuguran
|
|
|
|
|
|
|
|
|
Mercedes
|
|
|
|
|
|
|
|
|
Religious
|
19
|
19
|
|
6
|
36
|
5
|
|
X
|
Clergy
|
21
|
26
|
3
|
3
|
17
|
|
|
X
|
BEC
|
26
|
26
|
|
21
|
335
|
6
|
10
|
X
|
Total 250
3,121 16
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: 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). Some started late because of their parish fiestas
(Sulangan, Taft, Sulat), or because of the barangay election (Giporlos). Still others had other limitations: the PSET
did not attend the seminar in Guiuan, and the parish had a new parish priest
(Lawaan). 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.
The process of studying and deliberating on the Working
Papers (WP) was the most varied: 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 cofradias and faith communities
(Borongan, Maydolong, San Julian), were raffeled among various groups
(Giporlos), parcelled out to different districts (Lawaan), or given as homework
(Balangkayan). 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
interest to finish the work early (Gen
MacArthur); and lack of participants (varioius parishes). 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). The number of groups
organized for discussion were 26 (Guiuan, Borongan, San Policarpo, Gen
MacArthur, Maydolong, Balangiga), 2 (Balangkayan, Arteche, Giporlos),
2-3(Balangiga). District division was
used in Lawaan, however. 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.
In moving on the next phase of 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:
Comparative Chart on Participation in Seminar I and Seminar II
Northern and Central Regions:
THE
STAGE OF SYNODAL PREPARATIONS
The Official Delegates. Meanwhile, preparations were
already under way for the celebration of the Synod proper. 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. In its April 18 meeting, the clergy also
approved to hold it at the Seminario de Jesus Nazareno, Borongan, Eastern
Samar. 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. This number, however, did not include those
representing the sectoral groups, which was, at that time, still to be
determined by the Bishop. The
distribution of the delegates per parish was as follows: 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, Jipapad 2, Lalawigan 2, Maslog 2, Matarinao
2, Mercedes 2, San Policarpo 2, and Sulangan 2.
Just before the Synod, however, the following parishes had additional
delegates: Dolores 1, Can-avid 1,
Maydolong 1, San Julian 1 and Buenavista 1.
Three parishes had only one delegate each: Balangkayan, Matarinao, and Maslog. As for the sectoral representatives, each
region was asked to submit names, and in the end, the Bishop accepted 49
persons as sectoral delegates:
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.
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. 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% clerics:
Comparative Data on Invited and Attending Delegates
Of the 198 actual delegaes, 42.9% were married, 26.3% clerics, 17.2% single, 7.1% widows, and 6.6% were religious:
Civil Status of the Actual Delegates
The delegates may be looked at from the different
angle. 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. 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. The following charts illustrate these data:
Occupation of Lay Delegates
Age Level of Lay Delegates
The priests, on the other hand, were mostly young in the
priesthood, for 34.6% were 5 yrs in the priesthood or below, 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. 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,
and 7.7% between 51 and 50.
Number of Years in the Ministry and Age Level of Clergy Delegates
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. 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. The personalized
letters summoning all the delegates to attend the Synod were distributed from
Sept 22 to Oct 15, 1997. 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.
The Final Draft of the
Working Paper and Some Changes in Synodal Preparations. 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. When the Executive
Committee had a short meeting on June 16, 1997, he informed the Committee
members that, with the approval of the
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. The synodal process was
then abridged: 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. Another
modification was made. 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. 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. It was already in
October when comments on the Working Papers were all received, and the general
editor began his work. 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. Comments poured in. 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. The final Working Paper was printed on Nov 9.
The Subsidiary Committees of
the Synod. 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. As approved,
the following composed the committees: (1) Liturgy Committee: Rev Aljibe,
chair; Sr Favorito, DC, Ms Martina Cabo, Rev Gonzales, Rev Robredillo; (2)
Registration and Information Committee:
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: 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.
The committee heads and members, presided over by Rev
Geli, secretary general, had a general meeting for the first time on Sept.
15. 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).
Finally, on Nov 5, they finalized their plans and programs and
established proper coordination. 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. 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).
The Synodal Preparation by
the Secretariat. Being a part of
the nerve center of the synodal process, the Secretariat was among the busiest
synodal compartment. In the first place,
all the Subsidiary Committees II (Working Committees) were directly responsible
to it. 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. 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). Secondly, in
preparation of the actual work of the Secretariat officers divided the
assiginments: the Borongan theology
students of St John the Evangelist
School of 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.
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). 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, 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. 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. The kits were given to the Registration
Committee for
distribution. 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. 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. 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. On Oct. 22, streamers, which
heralded the synodal celebration, were posted in strategic and conspicuous places
in Taft, Gen MacArthur and Borongan. 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.
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.
The services of Mr Mario Bertos, a video cameraman, was availed of to
document the momentous event. 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.
THE
STAGE OF SYNODAL CELEBRATION
Day One: Arrivals.
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. 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.
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. The seminarians at Seminario de Jesus
Nazareno served as ushers at ESECC and SJN.
It may be also remarked that the transport of delegates during the entire
week was med possible by
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. 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
who formed the Medical Committee.
(During the entire synodal celebration, only one delegate, Atty Dala,
was sent to the hospital; but medicine, when needed, was offered free of
charge.) 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.
Day Two: Opening Liturgy, Plenary Session on the
Church In Itself. 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. In charge of the
liturgy of the entire week were Rev Aljibe and the members of the Liturgy
Committee. The liturgical celebration
was prefaced with a creative dance rendered by the Lalawigan catechists under
Sr Favorito, DC. The Borongan Youth
Chorale, which led the singing, sang “Himno
han Sinodo,” the synodal hymn.
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. Then,
the delegates were recognized and made the Profession of Faith in
Samarenyo. From the Cathedral, they
proceeded to the Bishop Reyes Hall at the Seminario de Jesus Nazareno. (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.). The Bible was solemnly enthroned,
led by Rev Ryan Lopez. 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.
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 the Church
in Itself by Rev Caliba, the
participants were divided into 8 workshop groups for the discussion and
approval of the decrees. Each group had
a facilitator, and a secretary:
Group
Facilitator Secretary
Rev Benito Noroña Mrs
Aurea Amano
Mrs Germana Pomarejos Ms
Myrna Gagatiga
Mrs Bernarda Abuda Mrs
Meren Yauna
Mr Angel D Balderama Mrs
Estefa A Padit
Rev Venancio Amidar Ms
Arminda D Siso
Mrs Eutropia S Pimentel Mrs
Isabel Abella
Mrs Lydia Benitez Mr
Arnel Balbin
Mrs Margie dela Cruz Dr
Mario Baconawa
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.
To entertain the delegates in the evening, “Welcome to Borongan” was
presented, emceed by Rev Obzunar and Rev Corado. The Eugenio Daza Elem. School teachers,
Knights of Columbus, Charismatic Music Ministry, Mrs Gloria Duran, Rev Gañas
and Mo Gemma Silvero, MSH, contributed numbers.
(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). 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. In preparation of the next
day’s deliberation, the synthesis was given to the secretariat for
printing. 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). 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.
Day Three: Plenary Session on the Inner Life of the
Church. The third day,
Nov 11, started with a eucharistic celebration, with Msgr Japzon as main
celebrant. the Charismatic Community of
the Risen Lord music ministry served as choir, while Rev Rodeles delivered a
homily on “servanthood and service.”
After the communal recitation of the Liturgy of the Hours, and the short
explanation by Rev Robredillo on the meaning of the synodal theme (“Radicati et Superaedificati in Christo”), the First Plenary Session continued. 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).
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. The plenary assembly nixed 2 resolutions (12
and 25).
The Second Plenary Session began in the afternoon, Rev
Asebias, Jr facilitating. Rev Edwin Lanuevo gave a situational and theological
introduction to Cluster Two (the Inner
Life of the Church) of the decrees involving spirituality, worship,
catechesis and evangelization, fundamentalism, Iglesia ni Kristo, prisoner and inculturation. As happened on the first day, these were
discussed and voted on in the group workshops and, again, their output was
synthesized and printed. Recap, evening
prayer and supper followed. (It should
not be forgotten that the meal preparations during the Synod were the efforts
of Rev Rodeles, Rev Lopez, Mr Ty, the
chief, Sr Silvero, MSH, and other
members of the Food Committee. Superb was the work offered by the MSH sisters
who stood as table servers). After the
meal, students from the St Joseph’s College, through Mr Jessie Tentativa,
entertained the delegates with dances. As
in previous night, the participants went to their respective boarding places
after the show. But they slept with
assurance that the surroundings were safe, what with the services of the
Philippine National Police (PNP) of Borongan.
Day Four: Plenary Session on
the Church in Its Mission. 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. The Knights of Columbus choir sang. Then the delegates proceeded to the seminary
grounds for the pictore taking. 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.
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). 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 Inner Life of the Church was
voted on. Assisted by Sem Carlo Carlong
and other theology seminarians, Mr Mosquisa was in charge of the difficult task
of counting the votes. Resolution 81 was
disapproved. A few interventions preceded
the voting of a number of them. The
session ended with the recitation of the synodal prayer in English in time for
lunch at 12:00 noon.
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. These resolutions were then discussed and
voted on in all the 8 workshop groups into which all the delegates were
divided. Liturgy of the Hours and supper
followed the wrap up given to the assembly by Rev Belizar, Jr. 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. 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.
Day Five: Plenary Session on the Church on Its
Institutions. The presider of
the eucharistic celebration which began the fifth day was Msgr Amistoso. In his homily, Rev Alconaba developed the
theme of the Kingdom of God. The
Community of the Risen Lord music ministry led the singing for the second
time. Breakfast and morning prayer
followed. 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 Mission of the Church, grouped according to the following topics:
Church and politics, economic development, peace and social justice, ecology,
disaster preparedness, and special social concerns. 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. An hour later, the ESAMELCO power supply came
back.
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. This cluster of
decrees, which pertain to the Church in
Its Institutions, Movements and Communities, was immediately discussed and
each decree was voted on in the 8 workshop groups. The output these groups were
collated by the synthesizers who worked to make it a unified document. 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. “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.
Day Six: Plenary Session on the Vision, Mission,
General Orientation and Implementation. 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. Rev Campo, Jr delivered a
homily with “Evening Came, Morning Followed” for its theme. Breakfast and Liturgy of the
Hours followed
the eucharistic celebration. 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.
As in the previous days, many interventions were read, after having been
screened by Rev Geli. The session
adjourned at around 12:30 and lunch was immediately served.
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.
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. Only the 11
implementation decrees were voted on.
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.
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. Fortunately, the ESAMELCO power supply was
restored. The last item to be
deliberated on was an amendment on resolution 35, which was unanimously
approved. It was already around 7:15 pm
when the last session was over.
Then Rev Belizar having given the recap, the Eastern
Samar National Comprehensive High School’s Rayhak
Theater Arts Group (ESNCHS-RTAG) presented the highly acclaimed “Samut Sari: A Synergy of Songs, Dances and Drama”,
featuring “”Excerpts from Miss Saigon”, by the Dramatic Guild under Mr Ramon
Gonzales, “The Day of Conquistadores”
and “Bahandi” by the Rayhak 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. Among others, four big lechons were
served and 20 cases of beer and hard drinks freely flowed. 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. 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.” The evening affair ended at around 2:00 am,
though some still had the stamina to prolong it.
Day Seven: Closing Liturgy, Appreciations and
Departures. The delegates
woke up quite late in the morning. 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.
Then, the delegates were transported to the Cathedral for the closing
rites. 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. The Sabang Choir animated the community
singing. 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 “Te Deum”. The celebration of the Synod ended at exactly
12:00 noon. Lunch having been served at
the high school seminary, the delegates started departing for home.
THE
STAGE OF SYNODAL DECREES PROMULGATION
Editorial Work. 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. 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. The list was given
to the Bishop who communicated with them on Dec. 14, 1997. 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. 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. The
Secretariat collected the unsubmitted comments on Jan. 6, 1998. 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 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. The
deliberations could not be finished, and so they had to hold another long
session on Jan 15, starting at 6:00 pm.
Meanwhile, the Secretariat continued encoding data for publication of
the booklet on the Acts and Decrees of the Synod.
Promulgation Day. 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.
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. 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. The reason for the seminar was that the
formation of the BECs was the pastoral thrust of the
diocese, according to the
synodal decrees. The next day, the Most
Rev Medroso presided over the Stational Mass at the Cathedral of the Nativity
of Our Lady, during which he solemnly
promulgated the decrees of the Synod.
Copies of the Acts and Decrees of the Synod have been distributed to the
delegates earlier. Before the solemn act
of promulgation, the decrees were introduced by the president, Rev
Robredillo. Then the Bishop read the
decree of promulgation. 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. The three-day affair
was capped with a dinner served at the Seminario de Jesus Nazareno, Borongan.
CONCLUSION
In more ways than one, the First Diocesan Synod of
Borongan may be considered the greates event in the history of the
diocese. 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. 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. 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. Never before has the diocese
celebrated a Synod in its 37-year of existence of the diocese. 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.
The newness of that vision can be gleaned from a
comparison of the vision-mission formulated in 1990 and that of the First
Synod. 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:
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.
On the other hand, the vision and mission which were
formulated at the last session of the synod states:
Vision
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.
Mission
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;
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;
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.
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.
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.
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.
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. 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.
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). 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. 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.
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. 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. Such being the case, it
would be futile and serious mistake to expect that all these shifts can happen
overnight. 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. 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. But what is
important is that change had began.
After all, a journey of thousand miles, as a Chinese maxim goes, begins
with one step.*
(Acknowledgement: 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.
She is likewise responsible for some of the original paragraphs--Lope C.
Robredillo, Editor in Chief.)
PART II:
THE
VISION, MISSION AND DECREES
OF
THE FIRST SYNOD OF THE
DIOCESE
OF BORONGAN
Radicati et Superaedificati
in Christo (Col 2:7)
VISION
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.
MISSION
1. 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;
2. 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;
3. 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 Eucharistic Celebrations;
4. To establish or
strengthen the community’s agents or renewal for the systematic and integral
evangelization and formation of all the Christian faithful; and
5. 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.
SYNODAL
DECREES
I.
GENERAL ORIENTATIONS
1. 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.
2. The resolutions will become decrees after
having been promulgated by the Bishop of Borongan, who is the sole legislator
of the diocese. Once promulgated, they
will serve as laws which regulate and give orientation and direction to the
life and mission of the local Church.
3. 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).
4. 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.
5. Any diocesan norms, statutes or customs which
are contrary to the decrees of the Synod shall be deemed revoked.
II. THE PEOPLE OF GOD IN ITSELF
6. A Church of communion among the laity, the
diocesan clergy and the religious shall be promoted. Both the exclusive control by clergy and
religious and the virtual domination by the laity in pastoral decisions and activities
shall be avoided.
III. LAITY
7. 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.
8. 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.
9. 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.
A. Family and Life
10. 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.
11. A Pastoral program shall be drawn up for
those in broken homes, abused spouses, single parents, and battered or abused
children. Linkages with relevant
government agencies shall be highly encouraged.
12. The members of the Diocesan Matrimonial
Tribunal shall disseminate information on its nature, functions and procedures.
B. Youth
13. The diocese shall establish an office for the
Episcopal Vicar for Youth and a Youth Center. (cf PCP II, 51, 2).
14. 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.
15. The youth shall be represented in the Parish
Pastoral Councils and in the Council of the Laity.
16. 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. 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.
17. The diocese and all the parishes shall allocate
funds for youth programs.
18. The Diocesan Commission on Youth shall
establish linkages with the government sector, non-government organizations
(NGOs) and other groups in creating youth programs.
19. The Diocesan Commission on Youth shall put up
a publication.
20. A Parish Youth Day shall be celebrated in
every parish every year, and a Diocesan Youth Day every after three years.
C.
Women
21. 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.
D.
Catechists
22. Every parish, under the leadership of the
parish priest, shall organize a group of catechists responsible for the
catechetical apostolate.
23. All kinds of catechists shall receive an
on-going formation, which shall be instituted by the Commission on Catechesis.
E.
Migrant Workers
24. A Diocesan Commission on Migrants shall be
established to provide pastoral care for, and coordinate parish programs on
migrant workers.
25. 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.
II. RELIGIOUS (MEN AND WOMEN)
26. The religious shall live out their respective
charisms in the context of, and in harmony with, the diocesan vision and
mission.
27. The religious shall, at the diocesan level
and in the parishes in which they reside,
willingly cooperate in pastoral work that includes among others, campus
ministry, and especially the building of basic ecclesial communities.
28. The religious shall be represented in the
Diocesan Pastoral Secretariat and in the Diocesan Pastoral Council.
29. An Office of Episcopal Vicar for the
Religious shall be created. Among
others, it shall establish linkage and coordination with the Bishop and the
diocesan clergy.
30. The diocesan priests and the religious shall
support each other in the evangelical work for justice and the empowerment of
the poor.
31. An association of all religious men and women
shall be established.
32. The religious shall submit to the Curia their
respective policies for recruitment, screening, and admission of candidates.
33. The diocesan clergy and the religious shall
keep each other informed of their respective apostolic situation and programs
for better pastoral collaboration and coordination.
34. All forms of apostolate, in which the
religious are engaged, shall be properly coordinated with the relevant
Commissions of the diocese.
35. Programs and activities shall be organized to
promote mutual understanding and cooperation between the religious and the
diocesan priests.
III.
CLERGY AND SEMINARIANS
A.
Vocation
36. A vocation committee, composed of the parish
priest, religious, lay women and men, shall be established in all
parishes. 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.
B.
Formation
37. The structure of the seminary community shall
be so organized as to reflect a basic ecclesial community.
38. 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.
39. 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 leadership.
40. The diocesan seminaries shall submit an
annual report on the performance of seminarians to their foster/parents, their
benefactors, their parish priest and Bishop.
41. The whole people of God in the diocese shall
actively involve themselves in pooling resources for the construction and
maintenance of seminary plants. 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.
42. 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.
43. An organization of parents of college and
theology seminarians shall be established.
44. 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.
45. 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.
He may be also asked to avail himself of summer job opportunities. Priests and lay faithful shall be consulted
before his ordination.
46. The diocese shall frame a holistic program
for the regular on-going formation (human, intellectual, spiritual, and
pastoral) of the clergy. Such program,
shall stress biblical, theological and canonical updating, pastoral management,
psycho-sexual and emotional development, and spritual growth.
47. 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.
C. Relationships
48. 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.
49. The relationship among priests shall be
marked equality, fraternity, mutual respect and trust in the spirit of Christian
discipleship. 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 (e.g., outing), and to attend regular recollections, retreats and
the priests’ assemblies.
50. A day in a week shall be set aside for
priests as day-off, without prejudice to basic pastoral needs.
51. The relationship between priests and the
laity shall be characterized by equality, respect, openness, professionalism,
and mutual concern.
52. The laity shall be encouraged to form groups
which support their priests.
53. The Bishop shall create a program for priests
in need.
D.
Shepherding
54. 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. 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. Parochial system of services shall
restructured accordingly.
55. The Bishop shall into reality the system of
team ministry in the parishes. Such a
system of ministry shall, to start with, be established in at least one parish
of each region.
56. 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.
57. 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.
58. 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.
59. Parish priests shall receive basic
orientation to undergo immersion in the basic ecclesial communities as a way of
being Church.
60. 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. 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. He shall give
pastoral priority to areas in which basic ecclesial communities have been
established.
61. The parish priest upon assumption of office
as pastor, automatically becomes the spiritual director of all the religious
organizations (e.g., cofradias), 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.
62. As pastor of the flock, the parish priest
shall do home visits, and not limit himself to his circle of friends, nor
just confine himself to the rectory (cf canon 529).
63. Parish priests shall show special concern for
the poor and the disadvantaged (cf canon
529).
64. The pastor shall recognize
the competence and maturity of the faithful, and promote lay empowerment (cf canon 529).
65. 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.
66. Parish priests shall keep a historical and
yearly statistical profile of his parish, and submit a copy to the Diocesan
Archives.
67. 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.
68. 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.
69. The Bishop shall task a committee to study an
insurance and retirement program for the diocesan priest.
III. THE INNER LIFE OF THE CHURCH
I. SPIRITUALITY
70. By virtue of baptism, lay women and men, priests
and religious share a common vocation to holiness. 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.
The Bishop shall create a committee tasked with drafting a program to
achieve such form of spirituality.
71. 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.
72. 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.
II.
WORSHIP
A.
Liturgical Education and Ministry
73. Updating in liturgical matters shall be
regularly given to the clergy and the laity.
The priests themselves shall continue learning and implementing new
liturgical norms. 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.
74. 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. It shall also formulate guidelines for the
admission, proper conduct and exercise of the ministers, and design a syllabus
for an ongoing formation program.
75. The active participation of the community in
the celebration of liturgy shall be fostered.
Lay liturgical ministries be promoted in all parishes.
76. Prayer leaders in popular piety (mamaratbat)shall be organized and be
given formation in prayer and liturgy; and in their role in parish life. 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.
77. Efforts shall be made to promote a proper
understanding of, and love for, liturgy among children.
B. Sacramental Celebrations
78. 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. Hurried, ill-prepared or haphazard
celebrations shall be discouraged.
79. In liturgical services, care shall be taken
to avoid any semblance of discrimination of the poor or class distinction. No one may be refused liturgical service for
lack of money, and special celebrations of baptism shall be discouraged.
80. The laity shall be taught and encouraged to
participate actively in the celebration of the Liturgy of the Hours.
81. Liturgical celebrations for children and the
youth shall be fostered.
82. A Samarenyo sacramentary, lectionary, ritual,
books of prayer (especially the Liturgy of the Hours) and common hymnal shall
be published.
83. 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.
The priest and the laity shall therefore wear appropriate vestments or
attire and observe proper decorum.
Cleanliness of liturgical vessels, articles and the place of assembly
shall be maintained.
84. 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.
85. 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. Such guidelines shall not discriminate the
poor, nor exhibit class distinction.
86. The centrality and pre-eminence of the
eucharistic celebration (i.e., Mass)
in Christian life and worship shall be safeguarded over and above all religious
devotions and activities in the parish.
87. 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.
88. Where Sunday mass cannot be
celebrated, the Sunday Liturgy in the Absence of a Priest shall be highly
recommended.
89. Communal celebration of the sacrament of
anointing shall be encouraged.
90. 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.
91. 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. Hurried marriage preparations are to be
avoided.
C. Fiesta Celebrations
92. The existing system of the celebrations of
feasts and solemnities shall be reviewed and evaluated.
93. The “hermano
mayor 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 “hermano mayor”,
and avoid display of wealth and pageantry.
94. 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.
95. 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.
III.
CATECHESIS, EVANGELIZATION
AND
FORMATION
A.
Catechesis and Evangelization
96. 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.
Evangelization and formation should be oriented toward the formation of
the basic ecclesial communities, which is the present overarching thrust of the
diocese.
97. 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.
98. 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.
99. 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.
100. 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.
101. The Commission on Catechesis shall formulate
and implement a long-term catechetical program for the whole diocese. 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.
102. 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.
103. 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 (canon 780).
104. Every Catholic college and high school shall
have an Office for Catechetical Instruction, giving students an opportunity to
teach religion in the public schools (CBCP
Pastoral Letter, July 15, 1987).
105. 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.
106. 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 (cf NCY ‘90 Resolution).
107. 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 (cf NCY ‘90
Resolution).
108. 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.
109. The diocese shall strengthen the Alay Kapwa program, and particularly its
education component, to enable the people to view it as an integral part of
evangelization program.
B.
Biblical Apostolate
110. 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.
111. Those involved in the biblical apostolate
shall receive intensive training and avail themselves of the various seminars
to promote the biblical apostolate.
112. The Commission on Biblical Apostolate shall
launch the diocesan and parochial celebrations of the Bible Month every year.
113. Means and ways shall be devised to encourage
families and individuals to own and read the Bible, share and live the Word of
God. Bible guides shall be made easily
available to them.
C. Campus Ministry
114. A diocesan Office on Campus Ministry shall be
established and draw up a program on the nature and functions of campus
ministry. 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.
115. 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. The help of the
Department of Education, Culture and Sports for this purpose shall be sought.
116. 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.
D. Missions
117. 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. The program shall
include the establishment of parish units on mission and the celebration of the
Parish Mission Month.
118. Vocation for the Missions shall be
encouraged.
119. The Commission on Missions shall be so
restructured as to involve the participation of lay leaders in the three
diocesan regions.
120. The Commission on Missions shall come up with
a plan to improve the annual collection for the missions.
IV. SPECIAL CONCERNS: PRISONERS, ECUMENISM,
FUNDAMENTALISM,
IGLESIA NI KRISTO AND
OTHER
GROUPS
A. Prisoners
121. The spiritual, educational, moral and
temporal services for prisoners and their families shall form part of the
service program of parishes.
B. Ecumenism
122. 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.
123. 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.
C. Fundamentalism and Iglesia ni Cristo
124. Catholics shall treat fundamentalist an Iglesia ni Cristo attacks against the
Roman Catholic Church with tolerance, respect and charity.
125. Catholic Faith Defenders or a Catholic
organization of similar nature shall be established, encouraged, supported and
trained in Bible and doctrine. It shall
avoid purely polemical stance.
126. The Commission on the Doctrine of the Faith
shall produce a literature in which objections by Fundamentalists and the Iglesia ni Cristo 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.
127. 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 (cf. 1374).
V.
INCULTURATION
128. 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.
129. The Commission on Liturgy shall make efforts
to educate the people on the integration of Gospel and Samarenyo values.
130. 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.
IV. THE CHURCH IN ITS MISSION
I. MEDIA AND COMMUNICATION
131. 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. The radio station and the
publication shall be evaluated periodically in terms of their goal, mission,
programs and impact.
132. 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.
133. 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.
134. The Bishop may appoint an official
spokesperson for the diocese.
135. Twice a year, a Sunday second collection in
all parishes shall be made for the maintenance of the local radio station.
II. CATHOLIC SCHOOLS
136. All the Catholic schools in the diocese shall
align their respective vision-mission statement with that of the Diocese of
Borongan.
137. Catholic schools shall formulate a holistic
program for an on-going formation of their teachers and staff in Church faith
and life.
138. 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.
139. The Bishop shall create a committee to
formulate a plan that will ensure the survival and development of the diocesan
Catholic school.
140. 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.
141. Catholic schools shall offer scholarship,
other educational programs, benefits and services to economically disadvantaged
students.
142. A comprehensive training school
administrators and teachers shall be organized to make Christian living the
core of the curriculum.
143.
Catholic
schools shall initiate a strong school-home partnership program to promote the
development and strengthening of Christian values.
144. A concerted effort at networking and resource
accessing shall be made to support development strategies of Catholic schools.
145. 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.
146. The diocese shall put a Committee on Catholic
Schools to coordinate and evaluate plans and programs for Catholic schools.
147. Catholic families should be encouraged to
enroll their children in Catholic schools.
III. BASIC ECCLESIAL COMMUNITIES
148. In the formation of basic ecclesial
communities, re-evangelization must be given the highest priority (PCP II, 111 #1).
149. The Commission on Basic-Ecclesial Communities
shall coordinate and help formulate, implement, monitor and evaluate the
various BEC parish programs in the diocese.
150. 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 (PCP II, 111 #2).
151. 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.
152. All the parishioners shall be encouraged to
participate fully in the formation of basic ecclesial communities. Local leaders must be recruited and trained
in the program.
153. 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.
154. The parish priest, together with the Parish
Pastoral Council, shall allocate fund for the BEC program in the parish.
155.
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.
IV. FORMATION AND OTHER CENTERS
156. 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.
157. 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.
158. 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.
V. FAITH COMMUNITIES, RELIGIOUS ORGANIZATIONS
AND
RENEWAL MOVEMENTS
159. 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. Such growth shall be oriented
toward the formation of basic ecclesial communities.
160. Parish faith communities, religious
organizations and renewal movements shall exercise their charisms for the
building up of the parish community.
161. 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. 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 (cf canon 298).
162. 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.
163. 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.
VI. TEMPORALITIES, ARANCEL SYSTEM
AND
TITHING
164. The diocese shall formulate norms for the
creation, nature and functions of the Parish Finance Council.
165. Every parish shall have a Parish Finance
Council, whose members shall include laymen elected by the Parish Pastoral
Council.
166. A simplified accounting system shall be
established in the diocese, after a consultation participated in by
representatives from the different sectors of the Church.
167. The Diocesan Finance Council shall be tasked,
among others, with the internal auditing of all parish funds and parish
properties.
168. Parish priests or their equivalent in law
shall present an annual report of their administration of ecclesiastical goods
to the Bishop (cf canon 1287.1).
169. 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 (cf canon 1287).
170. 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.
171. The diocese, with its lawyers and surveyors,
shall look into the titles and declarations of its properties with the Register
of Deeds. The original copy of titles
shall be deposited at the diocesan archives, and a duplicate copy shall be kept
at the parish archives.
172. The poorest
parishes of the diocese shall receive
monthly subsidy from both diocese and monthly contribution of the parishes.
173. 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.
174. The upkeep, repair and maintenance of parish
properties shall be the responsibility of the parish priest, to be assisted by
the Parish Pastoral Council.
175. 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.
176. No church property shall be lent, mortgaged
or alienated without the written permission from the Bishop.
177. The whole diocese shall be involved in
putting up a trust fund, to be administered by a seminary board, to subsidize
the seminaries.
178. Parish priests, religious communities and
diocesan offices shall be models of justice and charity in giving salaries and
benefits to church workers.
179. Parish priest or their equivalent in law
shall promptly report and remit to the Diocesan Curia the just diocesan share.
180. 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. The Parish Committee on Construction and
Improvement shall see to it that the general plan is strictly implemented. All sketch plans ad blueprints of
construction and renovation shall be kept at the Diocesan Archives.
181. The diocese shall issue policies to govern
the use and maintenance of Catholic cemeteries, including the lease or sale of
lots.
182. The Parish Pastoral Council shall be
encouraged to acquire land to be developed into parish cemetery.
B. Arancel System
183. While the
arancel system remains in force, no arancel
may be levied which is higher than the standard rate. Such rate shall be made public.
184. Moreover, as the arancel 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.
C.
Tithing
185. As part of the program to abolish the arancel system and to institute the
tithing system in the entire diocese, a good theologico-pastoral catechesis
shall be designed (PCP II, 118),
thoroughly studied, and systematically implemented, stressing lay participation
and co-responsibility in the life and mission of the Church.
186. 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.
VII.
PARISH PASTORAL COUNCIL
187. The establishment of a Parish Pastoral
Council in every parish shall be deemed compulsory, not at the discretion of
the parish priest. This council shall be
regulated by a common constitution and by-laws drafted by the diocese.
188. 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.
189. 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. 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.
190. The Parish Pastoral Council, as a
consultative body, shall participate in the major decisions which affect the
whole parish. Matters which involve
major decisions include infrastructural projects, parish loans, and those which
may be identified by the Bishop.
191. 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.
192. 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. It shall also spearhead the inventory of
parish properties.
193. A Barangay Pastoral Council shall be
established in all barangays of the parish, and adopt the structure of the
Parish Pastoral Council.
194. 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.
V. THE CHURCH AND ITS MISSION
General
Concerns
195. The social action apostolate should be
regarded as a constitutive part of the mission of the Diocese of Borongan.
196. 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.
197. 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.
198. The Social Action Committee of the Parish
Pastoral Council shall be the coordinating body of the parish with the
Commission on Social Action.
199. All parishes shall have a social action
program to help the economically and socially disadvantaged and victims of
calamities.
I.
CHURCH AND POLITICS
200. 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.
201. Christ’s faithful shall take stand and
appropriate action on all relevant and decisive political issues.
202. 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. Such program shall, among others,
include formation of social conscience, education on moral obligations of
voters and standards for candidates for public office. 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.
203. 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 (PCP II, ,28); it shall instead promote the unity and solidarity
among the faithful of diverse political persuasions.
204. Roman Catholics shall actively participate in
the political process, faithfully abiding by the Gospel and the moral and
social teachings of the Church.
205. 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.
II. ECONOMIC DEVELOPMENT
206. 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.
207. 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.
208. 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.
III. PEACE AND SOCIAL JUSTICE
209. 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. 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.
210. The Commission on Social Action shall
formulate an advocacy program on issues related to justice and peace (e.g., peace zones), 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. The program shall include monitoring and
assistance to the victims.
211. 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.
IV.
ECOLOGY
212. 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.
213. 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.
214. 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.
V. DISASTER PREPAREDNESS
215.
The diocese, through the
Commission on Social Action, shall exert effort to respond immediately and
effectively to emergencies through relief support and rehabilitation projects.
216. The Commission on Social Action shall help
the parishes in creating Parish Emergency Management Council.
VI. SPECIAL SOCIAL CONCERNS
A. Peasants
217. 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.
218. Parishes shall develop programs to empower
the basic ecclesial communities to enable peasants to engage in socio-economic
activities.
B.
Fisherfolks
219. Parishes shall provid catechesis to
fisherfolks and encourage them to participate actively in Church programs and
activities, particularly the formation of basic ecclesial communities.
220. Parishes shall develop a socio-economic
program to empower the fisherfolk and to improve their quality of life.
221. 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.
C. Differently Abled
222. The diocese shall devise programs and
services and coordinate with other agencies to address the needs of the
differently abled.
D. Senior Citizens
223. The diocese shall create a program for the
pastoral care of senior citizen.
224. 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.
VI. IMPLEMENTATION DECREES
225. 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
participation and solidarity shall be observed.
226. Existing diocesan structures and systems shall
be activated, changed or adjusted. New
ones may be created to bring about a systematic implementation of the synodal
decrees and the diocesan pastoral plan.
The Bishop shall create a Diocesan Pastoral Board for this purpose.
227. The Diocesan Pastoral Board shall, among
others, formulate a program for the implementation, coordination, monitoring
and evaluation of the diocesan pastoral plan.
228. A diocesan fund shall be set aside for the
implementation, monitoring and evaluation of the Synod at the diocesan level.
229. A directory of structures, organizations,
roles and functions of all the offices at the diocesan, regional and parochial
levels shall be published.
230. 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.
231. 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.
232. 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.
233. 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.
234. The Diocesan Archives and Library shall
gather and store all data pertaining to the Synod.
235. 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. 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. The acceptance of such resignation depends on
the authority of the Bishop.
Approved:
+ LEONARDO Y. MEDROSO, DD
Bishop
of Borongan
Promulgated:
February 28, 1998
