Parish Ministry

THE DEVELOPMENT AND ADVANCEMENT OF PARISH MINISTRY



PARISH AS A SETTING OF RENEWAL

The parish is considered “the customary place where the faithful gather to grow in holiness, to participate in the mission of the church and to live out their ecclesial communion.” It is in the parish where the sense of community, expression of faith and participation in the life and mission of the church are experienced by the faithful or parishioners. In the PCPII the parish is defined as “a dynamic Eucharistic and evangelizing community of communities, a center which energizes movements, Basic Ecclesial Communities and other apostolic groups and is in turn nourished by them.”





PARISH VISION, MISSION AND GOALS

The vision of the parish is to become a church of the poor, a church that embraces and practices the evangelical spirit of poverty; that fives preferential option for the poor; that collaborates and in solidarity with the poor; that is willing to follow Jesus through poverty and oppression in order to carry out the work of salvation.” In specific Jesus as elucidated by PCPII:
· The “church of the poor” is one whose members and leaders have a special love for the poor.
· The “church of the poor” is one where, at the very least the poor are not discriminated against because of their poverty, and they will not be deprived of their right to receive in abundance the help of the spiritual goods of the church, especially that of the word of God and the sacraments for the pastors.”
· The “church of the poor” means the pastors and other church leaders will give preferential attention and time to those who are poor, and will generously share of their own resources in order to alleviate their poverty and make them recognize the love of the Lord for them despite their poverty.
· The “church of the poor” is one that will be in solidarity with the poor. It will collaborative with the poor themselves and with others to lift up the poor form their poverty.
· The “church of the poor” means in the words of Pope John Paul II, that: “before today’s form of exploitation of the poor, the church cannot remain silent. She also reminds the rich of their precise duties. Strong with the Word of God, she condemns the many injustices which, unfortunately, even today are committed to the determent of the poor.”
· The “church of the poor” means the church will not only evangelize the poor, but that the poor in the church will themselves become evangelizers. Pastors and leaders will learn to be with, work with and learn for the poor.
· The “church of the poor” is one where the entire community of disciplines especially the rich and better off sectors of the community and its leaders and pastors, will have such a love of preference for the poor as to orient and tilt the center of gravity of the entire community in favour of the needy.

The mission of the parish is the gradual concretization and realization of Basic Christian Communities in which people grow in openness and maturity to the gospel, transforming every area of their lives and enhancing their commitment and dedication to live out or an flash the mission of Jesus and the calls of the Mother Church. The mission urges everyone to continually create a model of the church that is move rooted in the daily life of the people, more organized and structured around forms of participation and community of God’s people. As Leonardo Boff says “for the church to be a people of God, it needs in the first place to be a people…it forms itself into a people to the extent that it creates Christian communities and movements that linked together give vice to the people. The people then make itself, through faith and the gospel, the people of God.

In the spirit of communion and sharing the goals of the parish stem form re-appropriation of the Word, development and renewal of Basic Christian Communities, unity and cohesion of families, socio-pastoral expansion and enrichment of theology form the standpoint and viewpoint of the poor or the little ones.
· Re-appropriation of the Word by the people means reading the Bible in its text, context and pretext and seeing themselves as the continuation of the biblical people of God. Reading the word in a basic community setting also means learning to interpret the history in which the God of life is always on the side of those who have best in life.
· Development and renewal of Basic Christian Communities (BCC) means bringing about a new way of being church characterized by communion and sharing, BCC adopts the positive culture of the poor and integrates the dreams and aspirations of women and men in which human beings can interpret humanely with one another and welcome each other as brothers and sisters.
· Expansion of socio-pastoral ministries means the local church or the parish becoming and integral part of the struggle of the people, especially the poor and the excluded. The ministries could be: movement for genuine agrarian reform, human rights, income generating activities (IGA), community health, woman and children, popular at and culture,. As enunciated “the church speaks evangeli8cally and not politically about politics; it speaks ethnically and not politically about the dignity of the poor and their struggles for life and the means to life.”
· Enrichment of theology means reflecting on the teaching of the church done in community in communion with pastors. At is taking up the realization of the “Church of the poor”; it is looking for adequate means to link discoveries of faith with the discourse of poverty. It is to rediscover the parish in the midst of a people who are poor and who seek a just and peaceful society.

The objectives of the parish, through faith and communion are the continuing organization expansion and renewal of Basic Christian Communities; celebration of life and faith with communities; creation, development and sustainability of economic and social prediction; promotion and defence of justice, peace and integrity of creation; formation and enhancement of media and communication for evangelization; integration and mobilization of young people in the life and mission of the parish and its basic Christian Communities, and enhancement of lay participation and movement.


BASIC CHRISTIAN COMMUNITIES: NEW WAY OF BEING CHURCH

As stated in PCPII the vision of the church as communion, participation and mission is presently finding its concrete expression in Basic Christian Communities are gathered around the Word of God the Eucharist, united to their pastors and ministered by lay leaders. Their faith and poverty compel them towards solidarity with one another, towards action for justice and peace and towards a vibrant and meaningful celebration of life with liturgy.

Thus besides offering the richness of sacramental life and the meaningfulness of reflection on the Word, the Basic Christian Communities can heighten the sense of mission and some of belongingness, where people can readily and willingly express their support, insight and encouragement for and wish one another.

The significance and value of basic Christian Communities is expressed in the three principles in the Second Vatican Council: the communitarian nature of the church renewed focus on the Word of God and greater understanding of the social mission of the church.
· The basic Christian community concretizes its communitarian nature through worship and other sacraments. The basic Christian community is the life-giving environment and place for the initial and on going formation and participation of the hearts of the faithful. As expressed by others “a life communion and love with others is the path to diving life.”
· The basic Christian Community under the guidance and direction of the pastors and other lay leaders offers the members attention to the word in a new way in order to apply Gospel values in societal transformation. When members of basic Christian communities participate in the personal interpersonal and social liberation of people, they become active witnesses to the Word of God.
· The basic Christian community creates the condition and venue to help faithful deeper faith and be open to conversion: it is in the community that the faithful can study the social teachings of the church and the socio-political issues of the country. It is in the community where people can interact and speak freely and honestly with one another and where they can pray over these social concerns. Simply, each one is called to be counter-cultural in many ways.


BASIC CONCERNS OF THE PARISH

The pre-chapter (2004) document says the challenges in parish ministry are numerous. The Basic Christian Community need a renewed sense of being church, a renewed sense of mission and a renewed sense of belongingness. The Carmelite constitutions says that to be fully involved is the life of the local churches, the Carmelite shall invite and introduce the faithful to camel rich, tradition and experience of contemplation. It is the responsible ask of the parish through Christian communities to develop, sustain and advance structures of care and structure of grace. There structures, which stem from the Word, the church, the community and the people, pertain to the following:
· Reading the “signs of the times” and the circumstances of life in order to define and set able and realistic responses.
· Sharing, reflection and discernment on the Word of God and teaching of the church and their meaning and relevance to life and quest for integrity, maturity and growth in all aspects of life.
· Reviewing, substantiation, application and enrichment of the vision mission and goals of the parish and its Christian community.
· Defining and structuring the perspectives of the parish through the regular formulation of pastoral plan of action.
· Conducting continuous research and studies in the economic, social, cultural and ecological conditions of people and communities and thereby coming up with authentic, integrated approach to human development.
· Continuing development of the home and family as the domestic church and school of discipleship.
· Community education, sharing and capacity building of lay leaders in Christian communities and parish council.
· Promotion, protection and defence of justice and peace for and on behalf of those who suffer from food insecurity, threats to life social insecurity.
· Generation, formation and sustainability of human material, financial support from the faithful for the mission of the parish and its programs.
· Integration and implementation of traditional communication forms of other means of social communication for evangelizing, concretization and mobilization.
· Coordination and synchronization of some pastoral or parish activities and projects with the school.
· Function and organization of young people or the youth sector for social, emotional and spiritual growth.
· Preservation, protection and enhancement of the integrity of God’s creation through implementation of several projects and activities.
· Formation and implementation of venues and mechanisms for conflict resolutions and sharing of psychosocial or psycho-emotional issues and concerns.
· Regular assessment and evaluation of the implementation of the pastoral plan of action.


PASTOR IN THE CHRISTIAN COMMUNITY

The Presleyterorum Ordinis emphasizes that the priesthood is institutional within the People of God, for the sake of the People of God. The pastor, therefore, does not exist apart form the Christian Community. He is not isolated for the community. He is an integral part of the community. As stated “the Christian community is a priestly community where all the faithful share in the priesthood of Christ. Both the priesthood of the faithful and the priesthood of the ordained pastor’s are a participation in the one priesthood of Christ.”

The pastor in the community being a catechist has to preach the Word of God in order to build up and strengthen the church or in particular the local parish and Christian community. The ordination rite for Deacon says, “a pastor should read the scriptures, believe what he reads, teach what he believes and practice what teaches.” The pastor is also the servant-leader of the community. Being a Eucharistic community he presides in the celebration of the Eucharist as the “source and grex of Christian life.”

Since the pastor “presides over a prophetic community,” he has to be a living witness to the word, like the compassionate Good Shepherd he reaches out to the poor and the excluded, the exploited and the oppressed, the infirmed and the disabled in the community. The preferential option for the poor becomes real and palpable. He, too, provides over a ministerial (servant) community. The sense of servant hood to the faithful is made concrete by being both a servant and leader.

In essence, the pastor has to inspire, motivate, lead and unify the members relative to the life mission and organization of the parish and its Christian communities. To quote “in building up the community of Christians, Good News of Gospel and pastor of the church towards the attainment of the spiritual growth of the Body of Christ.”


LAY PEOPLE IN THE PARISH AND CHRISTIAN COMMUNITY

The 1987 synod states “we exhort all the lay faithful to enter intensely into the life of their parishes by the reading of the Word, the celebration of the Lord’s Day, serving it parish councils, and by participating in the various forms and activities of the apostolate.” Also the Dogmatic Constitution on the Church, “lumen Gentium” defines the laity as the “faithful who by Baptism are incorporated into Christ, and are placed in the People of God and in their own way share the priestly, prophetic and kingly office of Christ and to the best of their ability carry out the mission of the whole Christian people in the church and in the world.”

The wings of the church as people of God and Body of Christ suggest that both the pastors and lay faithful coalesce and co literate in the attainment of the mission of the local church or parish. The PCPII clearly notes that the priesthood of the faithful has three dimensions: a consecration to which the faithful are committed to God, a mediation through which the faithful participate in the transformation and salvation of the world, a sacrifice over which the faithful celebrate in the Eucharist.

The role and life of lay people could be expressed in the community of families where the journey in faith-life is initiated and pursued towards maturity; in the world of work and circumstances in life where the insights and experiences, social and political choices of lay people, if in accord with the gospel, could help shapes the influence society; in service and evangelization where lay people could be harnessed to proclaim the Word and to evangelize the world of educating politics, economics culture and mass media, in the quest for social transformation where lay people could also fully participate in healing and transforming society, or in “preparing the participate order for the final establishment of the Kingdom of God.”

Furthermore, the spirituality of lay people involves their whole being or personhood and is expressed in everything they do. It is seeing all the works they perform as an integral part of their spirituality. Thus, lay spirituality takes its particular character form the circumstances of one’s state in life form one’s state of health and form one’s professional and social activity. Whatever the circumstances, each one has received suitable talents and these should be cultivated, so should also the personal gifts he has form the Holy Spirit.”


STRUCTURE OF THE PARISH AND FUNCTIONS OF THE INVOLVED

The specific functions of the pastor being sign and instrument of Christ’s presence,” are to:
· Provide over the celebration of the Eucharist
· Enunciate moral principle regarding the political order and action.
· Speak and act in the name of Christ being the center and root of his spirituality.
· Values and demonstrate caring and nurturing attitudes and actions to people, especially the poor and the needy.
· Administer the other sacraments (e.g. Baptism, matrimony) with care, with faith and pastoral love.
· Pursue total human development of the people through formation of community and family projects and activities.
· Seek consensus through dialogue and interactive discussion and analysis on pastoral programs and other matters pertaining to the development of the parish and its organizations.
· Redirect mandated parish-based organizations and charismatic movements towards the mission and goals of the parish.
· Resolve interpersonal and organizational conflicts through open, motive and honest dialogue.
· Show sacramental brotherhood and collegial unity with co-pastors and to be pastors with one another
· Celebrate the liturgy of the hours to sanctify the different moments of the day and spend some meditative prayer in creative silence.
· Update himself in areas such as scriptures, theology, social teachings of the church, use of rain media for message and value communication reflection and prayer.

Synod

SYNOD
(Gr. synodos, an assembly).
A general term for ecclesiastical gatherings under hierarchical authority, for the discussion and decision of matters relating to faith, morals, ordiscipline. It corresponds to the Latin word concilium.

The word synodus
appears probably for the first time in the so-called "Apostolic canons",
while the word concilium was employed in the same meaning by Tertullian
more than a century earlier. Synod and council are, therefore, synonymous
terms.

When the bishops of the whole world are congregated under the presidency
of the pope, the synod is denominated ecumenical or general. It is only to
such an assembly that it is lawful to apply the term sancta synodus (see
GENERAL COUNCILS). If the bishops of an ecclesiastical province meet under
the headship of their metropolitan, the council is termed provincial. When
the hierarchs of all the provinces of a nation assemble, the synod is
called national, or, under certain circumstances, plenary. The regulations
governing provincial and plenary councils are practically the same. In
addition to those mentioned, there are other synods that are more
difficult of classification, as synods of the East or the West, the
synodoi endemousai of Constantinople, and the mixed councils of
ecclesiastical and secular dignitaries who assembled together to make
regulations for both spiritual and civil matters.

Different from all other councils is the diocesan synod. Other councils are assemblies of bishops who have a definitive vote in the matters under consideration, but in a diocesan synod there is only one voter and only
one lawgiver, the bishop of the diocese. This article deals mainly with
diocesan synods.
In his book "De Synodo Dioecesana" (lib. 1, c. i)Benedict XIV thus defines a diocesan synod: "A lawful assembly convoked by the bishop, in which he gathers together the priests and clerics of his diocese and all others who are bound to attend it, for the purpose of doing and deliberating concerning what belongs to the pastoral care."

The Council of Trent (Sess. XXIV, c. ii, "De ref.") required that a diocesan
synod be held once a year. This law is still in force, but a mild
interpretation, introduced by custom, has been tacitly sanctioned by the
Holy See. Usually, the date for holding the synod should be announced on
the Feast of the Epiphany. A month before the opening the decree of
convocation should be affixed to the cathedral doors, and it should be
published on three successive Sundays in parish churches. When two
dioceses are united under one bishop, the synod should be celebrated
alternately in the cathedral of each such diocese.

It belongs to the bishop to convoke the diocesan synod whether he be consecrated as yet or not. An archbishop, however, who has not yet received the pallium, has not
the same right.

Vicars-general can assemble a synod only in virtue of a special mandate of the bishop.

When a diocese is vacant, the vicar capitular can and should hold a diocesan synod if a year has elapsed since the celebration of the last once.

Ordinarily, the convocation of a synod
should take place after the episcopal visitation of the diocese, as the
bishop can then be better guided in forming his statutes. When, however,
the visitation has been neglected for years, it is considered more
advisable to hold the synod first.

As the bishop is the only law-giver at
a synod, it belongs to him to draw up the various decrees which he may
wish to promulgate at its sessions. While he convokes the synod by his own
authority and is not required to consult his chapter concerning the
convocation or its preparatory acts, yet he must ask the counsel of his
chapter or diocesan consultors as to the decrees he desires to enact,
though he is not bound to follow their advice. The bishop is exhorted, in
the formation of his decrees, to hold private conferences with the
prudent, learned, and pious clerics of his diocese, and then to consult
his chapter on the proposed statutes thus formed (S. C. C., 26 Nov.,
1689). Only in this way does the bishop deliberate with the clergy of his
diocese at a synod, and though the finished decrees will receive all their
authority from him, yet it is consonant with the mind of the Church that,
in the formation of the statutes, the opinion of the clergy be heard and
considered.

Summonses to a diocesan synod should be given to the
vicar-general, the members of the cathedral chapter, holders of benefices,
and all others who have care of souls. If there is a custom to that
effect, all the clergy of the diocese may be summoned.

Regulars who have care of souls are obliged to attend a synod. Their superiors are not,however, obliged to attend, unless they personally act as parish priests
or curates.

The bishop has power to punish with censures all those
legitimately summoned who fail to attend.

Laymen may also be invited by
the bishop to be present at a synod if there is a custom to that effect,
but under no circumstances can they acquire a right to such summons.
At the synod the decrees determined on by the bishop are promulgated, and
a period of two months is allowed for having recourse against them to the
bishop or the Holy See.

All the clergy and laity of the diocese are bound
by these decrees, and it is not necessary for the bishop to send his
statutes to Rome for revision before publication. Exempt regulars are
bound to observe diocesan decrees in all things which concern the sacred
canons, the Constitutions of popes and councils, and the decrees of the
Sacred Roman Congregations. The bishop may not force his clergy to buy
printed copies of the diocesan statutes.

During the synod the appointment is made of synodal examiners. To the former
duties of these officials has been added by the "Maxima Cura" of Pius X
(20 Aug., 1910) that of being associated with the bishop in drawing up the
decree for the administrative removal of parish priests. By the same papal
Constitution, parochial consultors, who are to be assessors in case of
recourse against a decree of removal, are also to be chosen by the synod
from among the parish priests.

Synodal witnesses are likewise chosen at
some synods, whose main duty it is to help in the framing of deliberative
questions or to report at the following synod what has been the effect of
the degrees promulgated at the last assembly, or to suggest new ones.

Synodal judges are also to be chosen, though they are rarely now employed.
Their office is to expedite such causes as may be committed to their
judgment outside Rome by the Holy See. These judges should be at least
four in number in every diocese, and their names must be forwarded to Rome
as soon as selected. The subject-matter of the decrees framed at a
diocesan synod should concern only the preservation of faith or
discipline. Under no circumstances may such a synod define any new article
of faith or decide any doctrinal point in dispute between Catholic
theologians or frame statutes contrary to the common canon law of the
Church.


For synods in general use see bibliography of article COUNCILS, GENERAL.
The best work on diocesan synods is that of BENEDICT XIV, De Synodo
Dioecesana. BOUIX treats of these synods in De Episcopo, II (3rd ed.,
Parish, 1883); FERRARIS, Bibliotheca Canonica, II (Rome, 1891), s. v.
Concilium, art. 3; in TAUNTON, The Law of the Church (London, 1906), s.v.;
HEFELE, Councils of the Church, ed. CLARK (Edinburgh, 1871---), and new
French translation by LECLERCQ (Parish, 1907---).
W.H.W. FANNING

Our First Synod

THE FIRST SYNOD OF THE DIOCESE OF SAN CARLOS

1. Theme: “I have come that they may have life, life in all its fullness” (John 10:10)
2. ABOUT THE SYNOD

a) What is a Synod?The term “synod” comes from the Greek words:
syn: same, together
hodus: way, road
A synod is an elected and appointed assembly of priests, deacons, those consecrated to God in religious life, and laity. It is an ecclesiastical gathering to review and renew the pastoral strategies to further Church Mission attuned to the times and needs of the people. It is a way of setting relevant norms and pastoral planning of the diocese. (Cfr. Canon Law 460 – 468)
The goal of the diocesan synod is to advise the bishop as he seeks to teach, sanctify, and lead all entrusted in his care.
Our synod is an historic event in the life of the Diocese of San Carlos. The first to be held in our diocese, it is being convoked by Bishop Jose Fuertes Advincula, Jr. in the hope that it will affirm where we have been faithful to our Diocesan Vision, Mission and Goal to be Church of the poor in the light of PCP II. This will also help us identify those areas where we can bring the Gospel of Jesus Christ to other people and live it in our lives even as we continue to build and strengthen our local Church and Basic Ecclesial Communities. Let us hope and pray that our synod will enhance our unity, our commitment, our apostolic zeal and our life of faith within our diocese.

b) The Synod ProcessA synod involves preparation, consultation, and deliberations that may take up to three years. It is a process not an event. Everyone in the Diocese of San Carlos will have opportunities to get involved. Here is an outline of the major phases and what happens during each.

I. Preparatory Phase
A. Initial Preparatory Phasea) Diocesan Evaluation of Diocesan Commission & Programs ………………….Done!
b) Synod Preparatory Committee appointed………………………………………..Done!
c) Bishop convokes and launches the Synod: June 4, 2006 ……………………..Done!
d) Survey for Parish and Diocesan Profile…………………………………………..
e) Synod Directory published…………………………………………………………
f) Master Calendar created…………………………………………………………..
g) Communications Plan developed…………………………………………………..
h) Select Synod Delegates……………………………………………………………..

B. Spiritual and Educational Phase
a) Topical Committees for drafting the Lineamenta………………………………….
b) Orientation and formation for synod delegates…………………………………….
c) Training and formation for Speak Up Session facilitators…………………………
d) Prayer Campaign developed…………………………………………………………
e) Liturgy packets sent to parish priests/ leaders……………………………………..
f) Publicizing the synod process……………………………………………………….
g) Opening Liturgy for the Mini-synod/ Diocesan Synod…………………………….

C. Consultation Phasea) First Mini-Synod at the Parish level: Speak up….We’re listening process & sessions (our Bishop’s motto: Audiam)……………………………………………………………….
1. Presentation of the Lineamenta
2. Consultation on issues and topics of great importance to the local Church
b) Create Parish summaries of Speak Up…We’re Listening Sessions responses…
c) Reports on the Lineamenta, resolutions and suggestions from the parishes to the Diocese……………………………………………………………………………
d) Bishop publishes specific topics for Synodal consideration…………………
e) Second Mini-synod at the Parish level: Speak up…We’re listening sessions on specific topics and matters related to the Diocesan Pastoral Plan, Policies and Norms…………………………………………………………………………….
f) Topical Committees develop specific proposals for Synodal review………
g) Diocesan Committee drafts a Diocesan Pastoral Plan……………………..


II. Synod Propera) Phase I: First Session
1. Synod Sessions:
(i) Presentation of the Topics/ Instrumentum Laboris, resolutions
(ii) Presentation of the Draft Diocesan Pastoral Plan
(iii) Small Group Discussions and Plenum
(iv) Spiritual exercises
2. Synodal Decrees:
(i) Decrees and declarations developed…………………
(ii) Decrees and declarations promulgated……………..

b) Intervening Phase
1. Consultations at different levels
2. Parish Renewal Activities; Retreat

c) Phase 2: Second Session
1. Synod Sessions:
(i) Presentation of Diocesan Norms (Acts, Decrees, Guidelines and Policies), Structure, Time Line of Objectives, Long Range Pastoral Plan
(ii) Small Group Discussions and Plenum
(iii) Spiritual exercises
2. Synodal Decrees:
(i) Decrees and declarations developed………
(ii) Decrees and declarations promulgated…..

III. Post Synod Phase: Implementation Phase
How shall we harvest the fruits of our labors? Our Synod will not an activity that leads to futility. We are engaged in a process that will shape the future of our Diocese. How will the acts and decrees be implemented? These practicalities are part of a brighter future of our Diocese that is not yet here, but a future we aspire and welcome with joy.

c) Synod Logo
A contest will be done at the Catholic schools in our Diocese for our First Diocesan Synod.

d) Synod Prayer (English)
Almighty Father, God of love and mercy,
make us always trusting in your goodness.
We, whom you call as your adopted children,
come to worship you.

In your grace and mercy,
guide your Church in the Diocese of San Carlos
so that we will have a successful celebration
of our First Diocesan Synod.
One in faith, give us enough courage
to handle different challenges in life.

With the help of your grace, allow us to recognize
the dignity of our fellowmen,
to defend and respect their rights
and to forgive each other
so that peace will dwell in our lives.

Help us to live a life of holiness
by means of witnessing to your Gospel
so that the seed of unity, love and peace
will continue to reign in every heart.

Enkindle in our hearts
the fire of your love
so that we may attain the fullness of life.
These we ask through Jesus Christ, Your Son,
who lives and reigns with You
and the Holy Spirit,
one God forever and ever.
Amen.

Our Lady of Guadalupe, pray for us.
St. Charles Borromeo, pray for us.
St. Lorenzo Ruiz de Mania, pray for us.
Blessed Pedro Calungsod, pray for us.

(Approved by Bp. Jose F. Advincula, Jr., D.D., August 7, 2006

d) Synod Prayer

d) Synod Prayer (Cebuano)

Makagagahom nga Amahan, Dios sa gugma ug kaluoy,
himoa kami nga sa kanunay masaligonsa imong kaayo.
Kami imong gitawag nga mga anak nga sinagop, nagadangopsa pagpangamuyo kanimo.

Tultuli ang imong simbahan dinhi sa Dioceses sa San Carlos
ngadto sa imong grasya ug kaluoy aron magmalampuson among paghimo sa unang
Sinodo Diocesano.

Hiniusa sa among pagtoo, tagai kami sa igo nga kaisog sa pagsagubang sa
nagkalain-lain ng mga suliran sa among kinabuhi.

Tinabangan sa imong grasya, tugoti kami nga among maamgohan ang dignidad
sa among isigkatawo, ug among panalipdan ug tahuron ang ilang katungod, ug
ang pagpasaylo sa usag-usa aron ang kalinaw molungtad niining kinabuhia.

Tabangi kami sa pagpuyo sa kinabuhing balaan pinaagi sa among pagsaksi sa imong
ebanghelyo aron ang liso sa panaghiusa, gugma ug kalinaw mopadayon sa pagtubo
sa tagsa-tagsa ka kasingkasing.

Padilaaba sa among kasingkasing ang kalayo sa imong gugma aron among maangkon
ang kinabuhing madagayaon.

Kini among gipangayo pinaagi sa among Ginoong Jesucristo, Imong Anak nga buhi
ug hari uban Kanimo diha sa Espiritu Santo, Dios nga usa hangtod sa kahangturan.
Amen.

Nuestra Señora de Guadalupe, ig-ampo mo kami.
San Carlos Borromeo, ig-ampo mo kami.
San Lorenzo Ruiz de Manila, ig-ampo mo kami.
Balaang Pedro Calungsod, ig-ampo mo kami.


3.CALENDAR OF EVENTS

I a) Initial Preparatory Phase

April 22, 2006: First Meeting of the Diocesan Synod Preparatory Committee
May 8, 2006: Presbyteral Council Meeting on the Launching of the First Diocesan Synod
May 10, 2006: Second Meeting of the Diocesan Synod Preparatory Committee
May 21, 2006: Meeting of the Synod Launching Core Group
June 4, 2006 at 2:00PM: Launching of the First Diocesan Synod
June 4, 2006 at 4:00PM: Meeting of the Diocesan Synod Preparatory Committee
June 5, 2006 at 8:30 AM: Presbyteral Council Meeting of the First Diocesan Synod
June 5, 2006 at 10:00AM: Clergy Meeting on the First Diocesan Synod
June 12, 2006 at 10:00AM: Preparatory Committee Meeting

b) Spiritual and Educational Phase

June – July 2006: Information Campaign; Synod Logo Contest; Launching of the Synod Song Writing Contest
July – August 2006:……….Parish Survey; Parish and Diocesan Profile
September 2006:………….Formation of the Topical/ Lineamenta Committees and drafting of the Lineamenta.
September – October 2006: Synod Orientation Seminars at the Parish level; Parish Renewal Sessions/ Retreat

c) Consultation Phase

November 2006 – February 2007: First Mini-Parish Synod: ‘Speak Up…We’re listening Sessions.
March – April 2007: Summaries of the First Mini-Parish Synod; Resolutions
June – August 2007: Second Mini-Parish Synod: ‘Speak Up….We’re listening Sessions
September – October 2007 : Summaries of the Second Mini-Parish Synod; Resolutions

II. Synod Proper

a) Phase I : October – November 2007
b) Intervening Phase: December 2007
c) Phase II: January – February 10, 2008



4.SYNOD COMMITTEE AND SYNOD SECRETARIAT

Chairperson and President: Most Rev. Jose F. Advincula, Jr., D.D.
Moderator and Executive Secretary: Rev. Fr. Paul E.V. Medina, O. Carm.

Prep. Com. for the Synod Initial Preparatory Phase:

Most Rev. Jose F. Advincula, Jr., D.D., Chairman
Rev. Fr. Paul Medina, O.Carm., Moderator
Rev. Fr. Martin G.Brodit, Jr., Chairperson, Education
Sr. Alma Mangao, SFCC, Co-Chairperson, Education
Rev. Msgr. Wilfredo Dejilla, H.P., Chairperson, Mass Media (Ilongo)
Rev. Fr. Edwin Laude, Co-Chairperson, Mass Media (Cebuano)
Sr. Flora Silvero, AR, Mass Media
Rev. Fr. Carlos dela Paz, Chairperson, Research, Documentation
Rev. Fr. Martin Brodit, Co-Chairperson, Research, Documentation
Rev. Fr. Winly Guadalupe, Co-Chairperson, Research, Documentation
Rev. Fr. Jose Opalda, Jr., Chairman, Liturgy (Ilongo)
Rev. Fr. Rannie Verina, Co-Chairman, Liturgy (Cebuano)
Rev. Fr. Felipe Narciso, Liturgy
Rev. Fr. Ricardo Pomar, Liturgy
Rev. Msgr. Florentino Baynosa, Chairman, Organizing
Rev. Fr. Eugene Peral, Co-Chairman, Organizing
Sr. Mae Zuela, ADD, Organizing
Rev. Fr. Johnny Lagdamen, Jr., Chairman, Finance
Engr. Marlon Traspadillo, Co-Chairman, Finance

Consultants/Periti:

Canonical: Most Rev. Jose Advincula, Rev. Fr. Dennis Dindo Pepito
Theology: Most Rev. Nicolas Mondejar, Most Rev. Salvador Modesto, Rev. Fr. Paul Medina, O.Carm., Rev. Fr. Niceforo Domocol

Committee on Education:

Rev. Fr. Martin G.Brodit, Jr. – Chairperson
Sr.Alma Mangao, SFCC – Co – Chairperson
Members: Fiscal Estefanio Libutan, Jr.
Rev. Fr. Titus Em. Zamora
Mrs. Lina C. Rizada
Ms. Allen Salem, Ms. Antonena Entapa
OAR Friars, ADD Sister, OSA Sisters
OCarm Friars: Rev. Fr. Perfecto Adeva, Jr., O.Carm.
FAS, Franciscan Sisters of the Sacred Heart
OFM Friars, FMIJ Sisters, Sisters for Christian Community (SFCC)
AR Sisters, Holy Family Sisters

Committee on Mass Media:

Rev. Msgr. Wilfredo Dejilla, Chairperson
Rev. Fr. Edwin Laude, Co-Chairperson
Members: Most Rev. Salvador Modesto, D.D.
Fr. Jose Wilson Mendoza Mr. Joseph Allen Auman
Sr. Flora Silvero, AR, Mr. Ed Amodia, Mr. Joseph Allen Auman,
Mr. Ceferino "Tatay" Tanuco, Jr., Mr. Ramil Malabo, Mr. Bong Requieron,
Mr. Joe Recalex Alingasa, Mr. Edwin Cabante, Mr. Raymund Laguda

Research. Documentation & Publication Committee:

Rev. Fr. Carlos dela Paz, Chairperson
Rev. Fr. Martin Brodit, Jr., Co-Chairperson
Rev. Fr. Winly Guadalupe, Co-Chairperson
Members: Fiscal Florita Escorial, Fiscal Antonieta Silab,
Dr. Laura Montaño, Ph.D., Sr. Marivic Destacamento,
Ms. Maria Elena Layumas, Ms. Josephine Montebon
Bro. Arnel Raboy, Bro. Lolan Tabotabo
Ms. Remedios Marcellana, Ms. Delia Carballo, Ms. Loren Joy Lee

Committee on Liturgy:

Rev. Fr. Jose Opalda, Jr., Chairperson (Ilongo)
Rev. Fr. Rannie Verina, Co-Chairperson(Cebuano)
Members: Rev. Fr. Felipe Narciso Mr. Ulysses Peral
Rev. Fr. Ricardo Pomar, Ms. Lilia Buhat, Ms. Rizalina Tres Reyes

Organizing Committee:

Rev. Msgr. Florentino Baynosa, Chairperson
Rev. Fr. Eugene Peral, Co-Chairperson
Sr. Mae Zuela, Co-Chairperson
Members: PSINSP Victorino Romanillos, Jr., Mr. Vicente Bargo, Jr.
Mr. Gerard Peral, Mr. Hermie Suarez, Mr. Angelo T. Cosas,
Ms. Joy S. Traña, Dr. Julius Nardo, Mrs. Arlene Hibionada,
Mrs. Cecilia Flores, Mr.Richard Dolocanog, Mr. Renato Rizada,
Engr. Albert Ongbontic, Mrs. Josefina (Penny) Laguda

Committee on Finance:

Rev. Fr. Johnny Lagdamen, Jr., Chairperson
Engr. Marlon Traspadillo, Co-Chairperson
Members: Rev. Fr. Felix Martinito, Jr., Ms. Yolanda Nemenzo,
Mr. Rodrigo Senador, Mr. Doroteo Alegata, Ms. Rosalinda Tan,
Mr. Expedito Tanquis, Mrs. Fritzie Dolocanog, Mr. Jose Marie Lopez,
Catholic Charismatic Renewal Movement (Adhoc Committee on Raffles)
Couples for Christ (Adhoc Committee on Souvenir Program)
Liaisons: US Contact Mrs. Betty B. Bael, Canada Contact Ms. Letecia
Mamac Corpus, Australia Contact Mrs. Susan P. Rigor, Austria Contact
Ms. Lilian Apuhin
Mr. Roger Tam (Adhoc Committee on Solicitations - Filipino Business Community)
Mr. Dickson Yu (Adhoc Committee on Solicitations - Chinese Business Community)
Mrs. Antonieta Saril (Adhoc Committee on Solicitations - City Government)
Mrs. Necitas Canoy (Adhoc Committee on Solicitations - Market Vendors)
Mr. Richard P. Burgos (Adhoc Committee on Solicitations - Manila)


Synod Secretariat:

Rev. Fr. Carlos dela Paz, Chancellor Rev. Fr. Paul Medina, Moderator
Ms. Remedios Marcellana (Secretary), Ms. Maria Elena Layumas (Secretary)
Bro. Arnel Raboy, Bro. Lolan Tabotabo

Adhoc Committee on Logo Contest
Rev. Fr. Carlito A. Avenido - Chairperson
Rev. Fr. Larry M. Martinez - Co-Chairperson

Adhoc Committee on Songwriting Contest
Mr. Ernesto "Boy" Ortonio II - Chairperson
Mr. Ernesto "Toto" Ortonio III - Co-chairperson
Members: Rev. Fr. Felipe Luis Ferolino, Rev. Fr. Larry M. Martinez



Note:Still to be formed are the Topical Committees for the Lineamenta. The Topical Committees will be in charge of reviewing the proceedings of the Mini-Synod and Synod Proper and then to create a narrative representing the ideas and opinions of the participants of the Synod. This will be the Lineamenta or the working paper which will be used in the Speak Up Sessions to help everyone focus on the topic and questions during the Synod.


Example of some TOPICS:

“Sanctifying the People of God” (Worship, Spirituality)

Celebrating the Eucharist, which is “the source and summit of the whole of Christian life”( Lumen Gentium 11), has its foundation in the command of Jesus, “Do this in memory of me.” We express our belief through sacred liturgy (lex orandi, lex credendi…what we pray is what we believe) and for that reason, sacred liturgy is paramount in the life of Catholic Christians.

Topics include but are not limited to: music and environment in worship, formation of liturgical ministers, preaching, Mass scheduling, opportunities for individual and parochial spiritual growth.

Committee on this topic:

“Teaching the People of God” (Education)

In Jesus, our divine teacher, we find a reverence for learning and commitment to education that the Church has sustained throughout the ages. We are called to pass on through education what we have received in faith and through careful study.

Topics include but are not limited to: Catechesis and religious formation for the youth, catechumenate and adult faith formation, family life and sacramental preparation, campus ministry and catholic schools, mass media and continuing faith formation for catholic adults and foreign missions.

Committee on this topic

“Serving the People of God” (Services)

The ministry and services we offer through our parishes provide a powerful witness to our faith, beliefs, and values as Catholic Christians. Parish-based ministries are an opportunity to give thanks to God for his goodness to us.

Topics include but are not limited to: Alay Kapwa, CBHP and healthcare ministries, Sustainable Agriculture and Socio-Economic Projects, Stewardhip programs and outreach activities to the poor, handicapped, unchurched and victims of human rights violations.

Committee on this topic:


MINI-SYNOD AT THE PARISH LEVEL:

A Mini-Synod at the parish level is a Speak Up Session on topics and issues of great relevance to the Diocese and parishes. The Parish Priest is the President of the Mini-Synod and so he convokes and heads the mini-synod, appoints a documentation committee and takes charge in the facilitation of parish summaries and resolutions which shall be submitted to the Diocese in due time. Here is sample format of the Mini-Synod.

1. Calling to order of the assembly
2. Opening Hymn and Opening Prayer
3. Presentation of the delegates and Profession of Faith
4. Orientation and Presentation of the Agenda.
5. Presentation of the Topic(s)/ Lineamenta
6. Small Group Discussions
7. Health breaks
8. Plenum.
9. Finalization of the Resolutions and Reports.
10. Culminating activity: Holy Eucharist ( This can also be done at the start of the Mini-Synod) Reflection, etc.

FAQ (Frequently Asked Questions)

I am a delegate from my parish. How was I selected?

Each parish priest is asked to nominate delegate candidates and provide information about them. After reviewing these nominations, the Diocesan Presbyteral Council elects one or two delegates from each parish, depending on parish population.

In addition to parish delegates, there are other synod delegates. How were they chosen?

Priests, deacons, and religious sisters and brothers also chose synod delegates, certain diocesan officials are automatically entitled to be synod delegates and some delegates are appointed by the bishop.

As a synod delegate, who or what do I represent?

Delegates do not represent a particular group. They are chosen from the full range of parish and diocesan constituencies so that the synod would benefit from the wisdom and experience of people within each of these groups. The particular knowledge of individual delegates is intended to enhance the conversation so that delegates may prayerfully and intelligently consider what is best for the entire diocese.

Why are synod delegates asked to make a Profession of Faith?

Synod delegates are asked to assume a public leadership role in the church. The Profession of Faith is a tool used by the Church to assure that those called to such public roles are well-qualified to help lead by virtue of their own commitment to church teaching and tradition. Church law requires that delegated to a diocesan synod make this Profession of Faith.

Do synod delegates have any power and authority or are e simply approving what has already been developed by diocesan staff?

Synod delegates participate in synodal discussion and vote on each question or matter that has been proposed by the people. Because the vote of the delegates is consultative, the bishop is at liberty to accept or reject these recommendations. This does not mean, however, that delegate votes are of little importance. This collaborative activity cannot help but shape the future of the diocese.

Are there topics that are “off limits” or will we be able to consider and discuss anything we want?

Since this is a diocesan synod, the only topics that can make their way to actual synod sessions are those over which the bishop has legislative authority. While concerns about universal Church teaching may emerge during Speak Up Sessions, these would not be considered at the synod sessions. Still, they are important for the bishop to know as shepherd of the People of God in the diocese.

As a synod delegate, what is my role in these Speak Up Sessions? What is my role at my parish?

You are invited to attend these sessions at your parish to offer your thoughts and hear what others have to say. In fact, we hope synod delegates will attend a Speak Up Session at another parish as well to get a broader sense what is being discussed. In addition, we hope synod delegates will play a major role in communicating back to their parishes what is being discussed during synod sessions. The diocese will provide materials to help delegates communicate this information.