Do we need a Parish Pastoral Database?

The presentation of the highlights of the 2014 Diocesan Pastoral Database at the Clergy General Assembly and at a meeting of the Diocesan Council of the Laity last February revealed some interesting features of the current state of our Local Church life and ministries.

Since it is already 2016, some explanation is in order as to why we are still talking about 2014 data. In January last year, we sent parishes an updated questionnaire which if accomplished would compose their respective Parish Pastoral Database for 2014. While a number of them readily responded, the majority took a long time in sending their reports. As of December 31 last year, a total of 35 out of 47 parishes sent their 2014 pastoral reports. We hope we could do better with the response time this year.

The following are some of those highlights and insights:

1.   We noticed a slight downward trend in the number of baptisms and confirmations. From 17,147 in 2012, baptisms were down to 16,912 in 2014; from 5,753 in 2012, the number of confirmands dropped a bit to 4,760 in 2014. Is this proportional to the decreasing population growth rate in the country? Maybe. On the positive side there is an incremental increase in the number of church weddings – from 1,820 church weddings in the diocese in 2012, that number grew to 2,005 in 2014. Does it mean that we are slowly gaining ground in our campaign for more couples to avail of the sacrament of matrimony?

2.   Among Church organizations, Marian groups recorded the most number of devotees: Miraculous Medal (3,142 members), Visita Domicilaria (1,582), and Legion of Mary (1,023). However there were also some that lost significant membership over the years, these include older groups like Adoracion Nocturna Filipina and the Daughters of Mary Immaculate, and even relatively recent ones like the Adorers of the Holy Trinity and Alliance of Two Hearts. We haven’t asked yet the lay leaders and clergy spiritual directors of concerned organizations as to how they have been responding to the issue of their dwindling membership.

3.   The Legazpi Catechetical Ministry (LCM) serves a commendably wide outreach. The parish with the most number of students in catechism classes was Guinobatan (28,980), next the parishes of: Libon (15,239), Tiwi (13,500), Panal (12,180), and Pioduran (11,590). The ranking may still vary as some parishes with traditionally strong catechetical programs such Legazpi Port, Albay Cathedral, and Daraga failed to send in their report.

4.   For the diocese’s flagship anti-poverty program, TADA (Tanganing an Dukha Atamanon), the parishes with the biggest collection during its first three years of implementation (2012-2014) were the following: Libon (Php 121,461.00), Bigaa (Php 29,496.00), Guinobatan (Php 29,235.00), Cabasan (Php27,961.25), and Camalig (13,942.50). All of them were centro or urban parishes, except Cabasan, a parish in Cagraray Island, Bacacay. If a small island parish could be counted among the top five in terms of amount raised for pro-poor projects, what would keep other parishes from doing the same or better?

5.   Sadly a number of parishes still failed to meet the standards for salary and other benefits for their personnel. While almost all parishes have functioning Pastoral Councils, majority of parishes are yet to organize their Finance Council.

6.   Twelve parishes have achieved a complete barangay to BPC (Barangay Pastoral Council) ratio. By order of number of BPCs organized, these were: Ligao, Camalig, Malinao, Mauraro, Tabaco, Cabasan, Rapu-Rapu, Cotmon, Lidong, Badian, Bigaa, and Balogo. BPC organizing is essential in completing the diocese’s “structures of communion”, a network of aligned support structure for sustaining SAKOPs (Saradit na Komunidad nin Pagtubod), our model of basic ecclesial communities.

7.   The Diocesan Commission on Family and Life made it their priority to organize down to the level of barangays to better deliver their programs and services such as Natural Family Planning, Pre-Cana Seminars, and Marriage Counseling. In 2014, they have achieved a total of 273 BCFLs (Barangay Commissions on Family and Life) out of 720 barangays in the diocese.

8.   The parishes with the most number of youth ministry members were the following: Tiwi, Sto. Domingo, Tabaco, Ligao, Malabog, Cotmon, Fatima, Camalig, Malinao, and Bigaa.

9.   The parishes with the most number of vocations (seminarians) for the diocese in 2014 were the following: Ligao, Malilipot, Rapu-Rapu, Panal, Libon, and Guinobatan. Again, the ranking may still vary as some parishes with observably large number of seminarians, like Bacacay, Tabaco, and Oas, failed to send in their report. The diocese expects to hit the mark of having “100 living Bacacayano priests” sometime this year.

For our 2015 Diocesan Pastoral Database, we hope to improve further in identifying our outreach, i.e., the number of people served by our ministries, defining the depth of participation of lay collaborators, and instituting transparency and accountability in managing resources. The processes leading to the Second Diocesan Pastoral Assembly (DPA2) that include validation, feedback-giving, and evaluation will give us a sharper and more nuanced understanding of our diocese’s pastoral situation in the last four years in view of our strategic planning for the next five years.

But do we also need a comprehensive Pastoral Database for each parish? The same rationale that justifies a diocesan-level database applies as well to parishes: evidence-based pastoral decision and policy-making. The numbers may not tell us the whole story but they do tell a significant portion of it. Keeping an eye on the numbers, ears on the ground for feedback from parishioners, and a nose for opportunities for collaboration and sharing of resources with other parishes and organizations – will enable parishes to understand better what needs to be done and hopefully creatively craft effective responses to their respective pastoral needs.

As we continue our mission of building a renewed Local Church, we are guided by the light of the Truth who is Christ and the truth of our pastoral realities.

The Second Diocesan Pastoral Assembly

The first Diocesan Pastoral Assembly (DPA) in the diocese was held in 2011. It was a year-long process of study, consultation, and planning – involving clergy and religious, and lay leaders in all parishes and other Church organizations and institutions. The end result was a five-year Diocesan Pastoral Plan. This year, the fifth year of the plan, we embark on yet another year-long diocesan-wide planning process: the DPA 2.

As we start this wide-ranging processes, several questions come to mind: Have we reached out enough to the peripheries? Did the situation of the poor, families, and the youth improve over the last 4 years? Have we achieved the ministry goals we set out to do? Should we open up new parishes? Shoud we break-up or set-up new commissions? How could we capture the lessons learned and effectively apply them? What skills, knowledge and mindsets do we – clergy, religious, and laity – still need to possess? Do we have enough resources to support our vision? Are they properly allocated to support our priority pastoral programs?

We would like to answer most, if not all, of these questions. That is why we have designed DPA 2 to achieve these objectives: (1) study present and future needs in pursuing renewed integral evangelization, learning from the experience of the implementation of the Diocesan Pastoral Plan after the First Diocesan Pastoral Assembly in 2011; (2) craft a comprehensive manual of policies after a review of the Acts and Decrees of the Diocesan Synod in 2000 and other pastoral and administrative guidelines and policies existing in the diocese; and (3) set the pastoral direction and priorities of the diocese for the period of 2017-2021, drawing inspiration from the Jubilee Year of Mercy.

At the end of these processes, we hope to produce two important documents: the Diocesan Pastoral Manual, a compendium of synodal decrees and approved pastoral, administrative, and finance policies in the diocese; and the Diocesan Pastoral Plan 2021, a strategic pastoral plan of the diocese involving every pastoral commission, vicariate, parish, and other relevant bodies for the period 2017-2021.

If we successfully conduct these processes and come up with the projected output, will these ensure already that our vision of a renewed Local Church become reality? The answer lies in how much DPA 2 has raised the level of awareness, collaboration, and commitment of every faithful in the diocese. At the end of the day, policies and plans are but support mechanisms to what is already there at the heart of the Church: the mission to follow Christ and preach the good news. And in the Jubilee Year of Mercy, we hope to spread the Gospel of Mercy to every aspect of our Church life.

Simbahan na maheherakon, padagos an misyon!

Seven Developmental Works of Mercy

In Misericordiae Vultus, the bull of indiction or official decree for the Extraordinary Jubilee of Mercy this 2016, Pope Francis reaffirms the central value of mercy for the Church. “Mercy is the very foundation of the Church’s life. All of her pastoral activity should be caught up in the tenderness she makes present to believers; nothing in her preaching and in her witness to the world can be lacking in mercy. The Church’s very credibility is seen in how she shows merciful and compassionate love” (MV 10). Further, He asked that the 2016 Jubilee Year be a time to reflect upon and live out both the spiritual and corporal works of mercy.

In light of this mandate, the recently concluded Diocesan Anti-Poverty Summit – the culmination of the Year of the Poor in the Diocese of Legazpi – framed our Local Church’s anti-poverty development agenda according to the so-called Seven Developmental Works of Mercy. These are the following:

Goal 1: Improve health-seeking behavior and access to quality healthcare among the poor

Goal 2: Strengthen initiatives to improve quality of life through education

Goal 3: Provide opportunities for socio-economic development for the poor

Goal 4: Protect the rights and dignity of women, children, the unborn, and other vulnerable sectors

Goal 5: Promote genuine people’s participation in good governance

Goal 6: Care for our common home and build safe and resilient communities

Goal 7: Strengthen institutions that care for the poor and foster collaboration for development

Why developmental? Development refers to the transformation of societies and people’s quality of life, taking into account complex and intersecting realities, and often involving long-term goals. When development puts the protection of natural ecosystems as a priority so that providing for the needs of the present would not be at the expense of future generations, it is called “sustainable development”. In the language of the Church, when development pertains to the growth of human persons and communities in all aspects of life – physical, social, economic, moral, spiritual, etc. – it is called “integral development”.

In Pope Benedict XVI’s social encyclical Caritatis in Veritate, he devotes an entire section to expound on Pope Paul VI’s body of social teachings on the Church’s engagement in the work of development. For Pope Benedict XVI, “testimony to Christ's charity, through works of justice, peace and development, is part and parcel of evangelization, because Jesus Christ, who loves us, is concerned with the whole person. These important teachings form the basis for the missionary aspect of the Church's social doctrine, which is an essential element of evangelization” (CV 15).

The Seven Developmental Works of Mercy is a local initiative. It does not cover the entirety of the Church’s varied and vast social apostolate. Rather, it is based on a reflection of the diocese’s current programs and capacity for development work, and more importantly, on the needs of poor and marginalized people within its jurisdiction. It may sound like a recent innovation, but it is actually situated well within the Church’s tradition of social teaching and action.

Next steps after the summit are the following: organize clusters of collaboration around each developmental work of mercy, and build the capacities of institutions and partnerships in order to realize their respective goals; define further key result areas, social indicators, and viable targets; and craft needed policies and an overall action plan. Once finished this will take the form of a Diocesan Anti-Poverty Development Action Plan until 2021. These processes will take place in 2016 and within the context of the Second Diocesan Pastoral Assembly (DPA 2) – the second wave of diocesan-wide consultation, reflection, and planning to come up with a pastoral strategic plan for the period of 2017 to 2021.

However, these necessarily technical processes should not overwhelm the essence of the developmental works of mercy: that is, the Local Church practicing what it preaches about the Gospel demand to take care of the least, the last, and the lost, and becoming the Church of the Poor.

As always, the words of Pope Francis inspires our efforts. “In this Holy Year, we look forward to the experience of opening our hearts to those living on the outermost fringes of society: fringes which modern society itself creates. How many uncertain and painful situations there are in the world today! How many are the wounds borne by the flesh of those who have no voice because their cry is muffled and drowned out by the indifference of the rich! During this Jubilee, the Church will be called even more to heal these wounds, to assuage them with the oil of consolation, to bind them with mercy and cure them with solidarity and vigilant care. Let us not fall into humiliating indifference or a monotonous routine that prevents us from discovering what is new! Let us ward off destructive cynicism! Let us open our eyes and see the misery of the world, the wounds of our brothers and sisters who are denied their dignity, and let us recognize that we are compelled to heed their cry for help! May we reach out to them and support them so they can feel the warmth of our presence, our friendship, and our fraternity! May their cry become our own, and together may we break down the barriers of indifference that too often reign supreme and mask our hypocrisy and egoism!” (MV 15).

Mga Pagirumdom sa laog kan Campo Santo sa pagcelebrar kan Todos los Santos asin Dia de los Muertos (Nobyembre 1-2)

 
An fiesta kan Todos los Santos sa Nobyembre 1 pagcelebrar niato kan gabos na santos sa langit - su mga nasa opisyal na listahan o canon kan Simbahan na minidbid bilang mga banal, kaiba man idtong mga dai nasa canon o dai gayo midbid kan kadaklan alagad nasa langit na kaibahan an Kagurangnan. An fiesta kan Dia de los Muertos o Todos los Muertos sa Nobyembre 2 aldaw nin paggirumdom asin pagpamibi para sa gabos na mga gadan, orog na an satong mga mahal sa buhay na naenot na satuya. An sunodan na duwang aldaw na ini popular na pigcecelebrar kan mga Katoliko Kristiyano sa paagi kan pagbisita sa saindang mga gadan sa mga campo santos.

An campo santo o cementerio sagradong lugar. Kaya sa satong pagbisita, manteneron ta tabi an pagkasagrado kaini. May nagkapirang mga bagay na dai dapat paggibohon sa laog kan campo santo:

1. Bawal an pagdara nin mga inumon na nakakabuyong asin mga bagay na nakakagadan siring kan badil o matarom. 
2. Bawal an pagsugal, pakipag-inuman, asin an makusog na pagpatugtog nin radyo.
3. Bawal an pagtapok asin pagwalat nin basura sa laog kan campo santo.
4. Bawal man an epal sa laog o palibot kan campo santo. Boot sabihon, dai tabi maglaag nin mga streamers o posters na amay asin bako sa lugar na nangangampanya. Kun may mga kandidato na naggibo nin siring, isabay an gibo nindang iyan sa saindong paghurop-hurop kun maninigo sindang botohan pag-abot kan eleksyon.

An pagpamibi para sa mga gadan, sarong magayon na gaweng Kristiyano. An pagpa-responso sa simbahan iyo an paghagad kan pamibi kan bilog na komunidad nin nagtutubod sa pangenot kan saindong mga padi sa parokya para sa saindong mga namomoton na gadan. Nin huli sa kadakul na nagpapa-responso sa mga aldaw na ini, an saindong parokya pwede ser magset-up nin mga lamesa o tents sa mga campo santo kun saen pwede magdolok an mga boot mapa-responso. An saindong atang o offering mapasiring sa pagpadagos kan misyon kan satong Simbahan.

Kan mga nakaaging taon may mga naaraman kitang mga nag-aprobitsar kan magayon na tradisyon asin kafiestahan niato para sa saindang sadiring interes. Kaya tanganing dai magin biktima nin mga paralansi asin mga maraot na elemento, mag-ingat tabi kita sa mga minasunod:

1. Mga naglilibot sa mga harong-harong na naghahanap nin mapa-responso, kung minsan may sobre pa na may pangaran kan parokya. Dai po magtubod sa mga ini, lalo na kun dai nindo midbid o dai kamong nadangog na igwa nin siring na anunsyo sa simbahan o nasiguro sa paagi nin pag-apod sa opisina kan parokya. Sa satong pagkaaram, dai man nin parokya sa satong diyosesis na naggigibo kaini.

2. Mga naglilibot sa laog kan campo santo na nag-oofrecir na ipangadie asin bendisyonan (minsan may agua bendita pa) an saindong mga gadan, dangan mahagad nin donasyon o love offering. An pag-ako nin mga responso asin love offering gigibohon sana sa mga lamesa o tents kan parokya na mahihiling sa prominenteng lugar sa campo santo, asin binabantayan nin mga opisyal na volunteers o staff kan parokya. Kun gibo ini kan dati nang mga parapanganam sa may luwasan kan simbahan, girumdomon na pareho man sana an pamibi ninda sa kun kamo na sana an magpangadie para sa saindong mga namomotan na gadan. Asin an offering sainda mapasiring sa sainda man sana, bako para sa misyon o mga programa pastoral kan saindong parokya.

3. Mga maraot na elemento siring kan mga mandurukot asin snatchers na minagibo kan saindang krimen sa mga matawo asin surusuan na lugar.

Pakireport tabi tulos sa saindong padi, o mga midbid nindong aktibo sa parokya, kun may nahiling kamong naka-sutana na naglilibot sa laog kan campo santo asin naghahagad nin donasyon katukal nin pamibi asin bendisyon. Dai tabi iyan gigibohon nin tunay na padi o seminarista - sinda pwedeng mahiling nindo na maglibot sa campo santo asin magwirik nin agua bendita sa gabos, alagad dai mapondo sa manaro-sarong lulobngan para maghagad nin donasyon sa mga nakabantay. Kun makusog an saindong suspetsa na may nag-iimpostor na padi, maghagad nin tabang sa mga pulis na nakabantay sa campo santo, dangan ireport an sitwasyon sa saindong parokya.

Sarong matoninong asin makahulugan na selebrasyon kan Todos los Santos asin Todos los Muertos satuya gabos.

Building Communities through Renewed Evangelization

A Pastoral Letter on our Diocesan Pastoral Plan (2012-2016)

  

 “Arise, a long journey lies ahead of you.” (1 Kings19,7)

Dear People of God:

Last year in November we held our First Diocesan Pastoral Assembly (DPA). We intended it to be the major ecclesial event in our diocese ten years after the First Diocesan Synod in 2000. Starting in 2010, for a span of a little more than a year, we have conducted extensive consultations and research, organized commissions and study groups, and involved every single parish, as well as church-based institutions and organizations in the diocese.

In the end, we were able to produce a comprehensive Diocesan Pastoral Plan for the next five years. In it we have defined our new vision and mission statements, reorganized our administrative structure to better reflect our pastoral priorities, and crafted goals and action plans for each of our eight pastoral commissions: Worship, Christian Education, Social Concerns, Temporalities, Ecclesial Communities, Family and Life, Youth, and Clergy and Religious (WESTECFLYC).

All these goals and plans may be summed up into two pastoral thrusts: building Christian communities and renewed integral evangelization. It is for the purpose of explaining these pastoral thrusts and articulating our hopes and dreams as a local Church that this pastoral letter is written.

Building Christian Communities

Church as Communion. One of the great themes that emerged from Vatican II is the reaffirmation that the Church is a communion, first with the Triune God, and then with each other in the sharing of the great mystery of God’s love. 1 Jn 1,3 expresses it most succinctly: "that which we have seen and heard, we proclaim also to you, so that you may have fellowship with us; and our fellowship is with the Father and with his Son Jesus Christ".

Community of Disciples. The spirit of communion is expressed in the concrete in our being a community of disciples. “In community a Christian grows in faith. We are called as individuals, and each one must give a personal response. But Christ calls us to form a Christian community. He wants the Church to be a ‘communion of life, love and truth’ (Lumen Gentium 9), a ‘community of faith, hope and charity’ (Lumen Gentium 8).” (PCP II 89)

Structures of Communion. Thus, our first pastoral thrust is the building up of Christian communities. To accomplish this, we have instituted structures of communion. The Diocesan Pastoral Council is created and tasked to direct the implementation of the Diocesan Pastoral Plan. It is supported by an embedded Oversight Committee and the Pastoral Assistance, Research and Development Secretariat (PARDS). It is further complemented by two more bodies: the Clergy General Assembly and the Diocesan Council of the Laity, which serve as crucial mechanisms for generating ideas and feedback from both clergy and laity. Similar structures shall also be instituted in every vicariate, parish and barangay or sitio.

Communion of Communities. We further envision our diocese as a communion of communities. More than ever we put priority in the effort to build Basic Ecclesial Communities (BECs) or Saradit na Kristyanong Komunidad (SKK), and promote other established and emerging ecclesial communities and movements.

The rationale behind this is simple. The Christian community is the most effective setting for fostering the growth in faith of individuals. Here they find unconditional acceptance of who they are and encouragement to grow into the persons God called them to be. Here they learn the art of loving one another and dying to oneself. Most importantly, here they encounter the person of Jesus in the living Word and Eucharist, and in their gathering as the Body of Christ. However the parish community has grown so large and impersonal that it is no longer able to sustain the building of intimate and caring relationships among many of its members. Thus, we recognize the need for smaller communities of faith where deep friendships are more easily bonded, and individuals are more intimately familiar with their companions in their Christian journey, without however forgetting that these communities are part of the parish and not autonomous entities.

From our common experience and discernment, the “kapilya model” emerges as an effective model for BECs in the diocese. This is why the WESTECFLY configuration of commissions in our pastoral councils – from the diocesan level down to the barangays and sitios – is based mainly on the structure of BECs. However this does not mean that we may no longer explore other options and search for better ways of being Church. Nor should this mean that we limit our idea of small faith communities only to BECs.

We have to recognize too that in recent times, some ecclesial movements have emerged and proven themselves effective in providing conversion experience and spiritual nourishment to their members. They too are works of the Holy Spirit and just as important as the BECs in our local Church. Having said this, we also cannot deny the apparent tension among the varied orientations present in the people in our parishes, BECs and ecclesial movements.

However, an initial survey of active members in our BECs and other ecclesial communities indicates that their combined membership comprises not even 10% of the entire Catholic population in the diocese. Parish attendance at Sunday Masses has also been estimated at less than 20% of our Catholic population. There is just so much to be done, so many to reach out to, and too little point for competition. A better system of collaboration among our Parish Pastoral Councils, BECs and ecclesial movements will not only attract more members to our faith communities but also realize what has always been the hallmark of unity in the Church: unity in diversity.

Renewed Integral EvangelizatION

Formation as Evangelization. Our second pastoral thrust is pursuing renewed integral evangelization. Communities are not only built, they also have to be sustained. An effective and systematic formation program will keep our faith communities centered in Christ and passionate in mission. And the starting point and overall character of any Church formation program is evangelization, which basically means proclaiming the Gospel following Christ’s command in Mt 28,19-20: “Go, therefore and make disciples of all the nations. Baptize them in the name of the Father, and of the Son, and of the Holy Spirit. Teach them to carry out everything I have commanded you”.

Integral Evangelization. It is also the lifelong process that includes initial faith proclamation, catechesis, and on-going formation in Christian living. This means that the Gospel is “directed to stirring a person to conversion of heart and life and a clinging to Jesus Christ as Lord and Savior; to disposing a person to receive Baptism and the Eucharist, and to strengthen a person in the prospect and realization of new life according to the Spirit” (Christifidelis Laici 33).

The Second Plenary Council of the Philippines (PCP II) in 1991 describes this essential function and mission of the Church as “integral evangelization.” Taking the spirit and letter of Paul VI’s Evangelii Nuntiandi (9), PCP II understands the proclamation of the good news of our salvation from sin in three ways: 

1. integral liberation: liberation from sin and everything oppressive to man;  
2. total human development: progress in all human dimensions, personal and communitarian; and  
3. renewal of society: promotion of justice, peace and integrity of creation. (cf. PCP II 192) 

Renewed Evangelization. Another recurring theme since Vatican II and PCP II, and in our Diocesan Synod in 2000 is "renewed evangelization".  John Paul II, in Novo Millenio Ineunte (29), spoke of a “program for all times”, centered “in Christ himself, who is to be known, loved and imitated, so that in him we may live the life of the Trinity, and with him transform history until its fulfillment in the heavenly Jerusalem”, but which “must be translated into pastoral initiatives adapted to the circumstances of each community”.

Thus, our Diocesan Pastoral Plan appropriates the timeless mission of evangelization into particular pastoral initiatives such as developing catechetical modules and formation programs for all ages – children, youth and adult. They cover the areas of liturgy, doctrines, spiritual renewal, social teachings, family and life, and Gospel values, among others, and employ available tools of information and communication technology. The efforts may seem diverse and disjointed at present as each commission aims to develop a formation program pertinent to its area of concern, but in time we hope to consolidate them into a comprehensive, integrated and developmental program of formation.

Crucial too in evangelization is our witnessing in terms of our stewardship and accountability in the administration of resources, finance and power, not to mention our concern for the poor and the renewal of society.

Preferential Options and Directions

While community building and renewed evangelization are directed toward all, we have also identified particular groups for whom we would like to exercise our preferential option: they are the family, the poor and the youth.

We would like our families to become life-giving domestic Churches; the poor to become empowered, able to exercise their rights and chart their own destinies; and the young to become effective evangelizers and dynamic servant-leaders.

It is providential that on the first year of implementing our Diocesan Pastoral Plan, the Catholic Bishops Conference of the Philippines (CBCP) has declared this year the Year of Mission, and Pope Benedict XVI has already announced his plan to proclaim a Year of Faith starting this October. These celebrations add further motivation to move forward and the assurance that we are on the right track.

With God’s grace and under the protection of our Mother of Salvation we will see our plans accomplished, our diocese renewed and our mission pursued ever more faithfully. We are grateful for our being called to share in God’s grand plan of salvation. To Him be the glory now and forever. Amen.

Given this 5^th of April 2012, Holy Thursday, at the Diocesan Chancery in Legazpi City.

                                                                                                           

+JOEL Z. BAYLON

Bishop of Legazpi

PASTORAL LETTER NO. 03, Series of 2012

Rev. Fr. Rex Paul B. Arjona 

Chancellor-Secretary

DPA Legazpi Theme Song & Instructional Video

Below is the theme song of the First Legazpi Diocesan Pastoral  Assembly (DPA). The main events of the DPA  are the Pre-DPA Gathering on 27-29 June 2011 and the DPA proper 24-26 November 2011. Before, in-between and after these events are processes of consultations, research, planning and implementation.



And here is the instructional video intended for parishes, schools and communities in order to better internalize the diocese's aspirations of a renewed Church.



Credits to: Sem. Jeronimo Sevilla, director; Fr. Manuel Camu, lyrics; Fr. Roque Patanao, music.

Videography & Editing: Mr. Jose Locsin Jr. of J&B Productions. Music recording: OK-FM studio.

An Pamilya: Sadit na Simbahan

HOMILIA
Misa de Aguinaldo, Disyembre 23, 2010


An satong ebanghelyo ngonyan iyo an istorya kan pangaki ki Juan. Bago siya nagin Bautista, pinakaorog sa mga propeta asin boses na nagkukurahaw sa kadlagan, siya man saro ngunang omboy, nagdulot nin labi-labing kaogmahan sa saiyang mga magurang asin ngangalasan sa saindang pagtaraning.

1. An pamilya sadit na Simbahan. An pamilya ni Zacarias, Isabel asin Juan an saro pang pamilyang ipinapamidbid sato sa Adviento. Angay na marhay sa tema kan satong Misa ngonyan: “An Pamilya bilang Sadit na Simbahan”. Siring sa dakulang komunidad nin mga nagtutubod, an Simbahan sa pamilya o iglesia domestica, igwa man nin komunyon asin misyon.

Kan nginaranan ni Zacarias an saiyang aki na Juan, pinahayag niya man an dakulang katotoohan manungod sa satong Dios: “mabalaog si Yahweh”. Si Yahweh an burabod nin komunyon kan pamilya. Asin base sa mga elemento kan istorya, an pamilya ninda tinawan man nin mahalagang misyon: tabangan an kinaban sa pag-andam sa pag-abot kan Aki kan Dios.

An Pangapodan sa Pagbago

HOMILIA
Misa de Aguinaldo, Disyembre 22, 2010


Kan mga nakaaging aldaw naghorop-horop kita sa tema kan Simbahan bilang komunyon sa misyon. Bilang komunyon kita nahihirasan kan buhay kan Dios. Boot sabihon kan misyon hinihiras ta man sa iba an buhay na itinao sato kan Dios tanganing an kaligtasan makamtan nin kagabsan.

Tangani na mangyari an kapanoan kan satong komunyon asin misyon, may mga bagay na kaipuhan nguna mangyari. Saro sa mga ini iyo an pagbago kan satong sadiri pasiring sa tunay na katalingkasan.

An Mga Esensyal na Karakter kan Bagong Ebanghelisasyon

HOMILIA
Misa de Aguinaldo, Disyembre 21, 2010


An istorya kan satong ebanghelyo ngonyan na aldaw manungod sa pagsungko ni Maria sa harong kan pinsan niyang si Isabel para antabayan siya sa saiyang nagraraning pangaki. An istoryang ini midbid ta bilang an Visitacion, an ikaduwang Misteryong Maogma sa Santo Rosaryo. Digdi man sinambit ni Isabel an mga tataramon sa satong pamibi: "paladan ka sa mga babae gabos, asin paladan an saimong aking si Jesus".

Magayon na alegorya ini sa tema kan ebanghelisasyon. Si Maria dara an Tataramon sa saiyang tulak nagsungko sa pagtabang sa mas nangangaipo kisa saiya. Kan mahiling siya ni Isabel, tulos namidbidan siya asin an saiyang darang Marhay na Bareta, mala ngani pati an aki sa laog kan saiyang tulak naglukso man sa kaogmahan.

An Misyon kan Simbahan

HOMILIA
Misa de Aguinaldo, Disyembre 20, 2010


Sa ebanghelyo ngonyan pig-iistorya an pagbareta kan anghel ki Maria na pinili kan Kagurangnan na magin ina kan Saiyang Aki. Aram ta na an simbag ni Maria: "mangyari man lugod susog sa saimong tataramon".

Nagkapirang bagay an magayon tawan na atensyon sa pamilyar na istoryang ini. Enot, an dakulang plano nin Dios para sa satong kaligtasan. Ikaduwa, an partisipasyon nin tawo digdi. Dangan, yaon man an enot na initiatibo hale sa Dios; asin an simbag nin tawo sa initiatibo kan Dios.

Mga Fundamental na Katongdan kan Simbahan

HOMILIA
Misa de Aguinaldo, Disyembre 19, 2010
Ikaapat na Domingo kan Adviento


An babasahon hale sa ebanghelyo ngonyan na Domingo pareho kan sa kasuodma: susog ki Mateo, manungod sa pagpahiling kan anghel ki San Jose sa pangaturugan. An halipot na paliwanag kaini iyo na iba an cycle kan mga babasahon na ginagamit para sa Domingo, iba man para sa ibang aldaw kan semana. Kaya minsan, siring ngonyan, nagkakasunodan na magkapareho an babasahon.

An tema kan satong Misa de Aguinaldo manungod sa mga fundamental na katongdan kan Simbahan. Ini iyo an pagkapadi, pagkapropeta asin pagkahade. Sa enot na pagbasa an istorya manungod sa pag-oolay ni Hadeng Ahaz asin Propeta Isaias. Nagtatao nin insght an istorya manungod sa papel na ginagampanan kan hade asin propeta sa suanoy na Israel.

Mga Tanda nin Comunion sa Simbahan

HOMILIA
Misa de Aguinaldo, Disyembre 18, 2010

Aram ta baga an Anunciacion, ini an pagbareta ni anghel Gabriel ki Maria na sya magigin Ina ni Jesus. Pero aram nindo na igwa pa nin ibang anunciacion na manungod sa pagkamundag si Jesus?

Si Gabriel nagpahiling man ki Zacarias asin nagbareta na siya asin an saiyang agaom magkakaigwa nin aki sa saindang pagkagurang. An mga anghel nagpahiling man sa mga pastores asin nagbareta kan inaki na Paraligtas kan kinaban. Pwede man masabing may pasabong na itinao sa mga mago, alagad ini bako sa direkta hale sa mga anghel kundi sa paagi kan saindang pag-aadal. Ngonyan na aga, nadangog niato an istorya kan saro sa mga anunciacion na ini: an pagpahiling kan anghel ki Jose sa saiyang pangaturugan.

Mga Nibel nin Comunion sa Simbahan

HOMILIA
Misa de Aguinaldo, Disyembre 17, 2010


Ano daw an marhay na bareta hale sa pagpresentar kan sarong lista nin mga pangaran? Sa pinakaenot na mga versos sa Bagong Tipan piglista ni Mateo an mga ninuno ni Jesus poon ki Abraham. Duwang bagay an pwede niatong maguno digdi:

Enot, ini pagpamidbid na an Dios nagin tunay na tawo. Siya nagin uya sato. Kapamilya Siya kan kapag-arakian hale ki Abraham.

Ikaduwa, an Dios nagin miembro kan Piniling Banwaan, Siya an sentro kan saindang kasaysayan. Tuyo kan Dios na gamiton an komunidad nin mga nagtutubod para sa satong kaligtasan.

Simbahan bilang Pakisumaro sa Plano nin Kaligtasan

HOMILIA
Misa de Aguinaldo, 16 Disyembre 2010


Sa pagpoon niato kan mga Misa de Aguinaldo, an satong paghorop-horop gibohon tang introduccion kan nagkapirang mahalagang okasyon sa satong rona:

Enot, syempre an Pasko kan Pagkamundag ni Jesus. An satong mga Misa de Aguinaldo, mga Misa novenario sa pag-andam sa celebracion kan Pasko. Boot sabihon sa lambang pagsimba niato, mawot niatong mas lalong iayon an satong mga espiritu sa espiritu kan Pasko. An mga karakter sa mga istorya sa ebanghelyo na madadangog ta sa mga Misang ini, mga pagirumdom asin guia niato kun pa'no magkakanigong sabaton si Jesus sa Pasko. Orog sa mga karakter na ini iyo sa Virgen Maria asin Juan Bautista.

Is there a fake Mass wine going around?

There are reports coming in from parishes in the diocese about suspicious Mass wines going around. The suspicion particularly refers to the new batch of Mompo Mass Wines, arguably the most popular brand in the Philippines, and in many places, the only available one.

For good measure, we compared the new and the old. See the picture on the left. The new one tastes different, the liquid looks lighter, the bottle is a bit taller and more slender, and the labelling is markedly different as well. Not surprisingly suspicions are raised as to whether the new Mompo adheres to the standards of proper Mass wines.

Advent for Our Local Church

HOMILY

1st Sunday of Advent - A – 28 November 2010

Readings: Is 2:1-5; Ps 122: 1-2, 3-4, 4-5, 6-7, 8-9; Rom 13:11-14; Mt 24:37-44

Preparing for Christmas. The season of Advent is a time of preparation. We prepare for the season of Christmas, the birth of our Lord. Because of the secular influences and commercialism that pervade the season nowadays, we need to be reminded that it is a religious celebration. That is why we call Christmas, a holy day, though secularism has reduced it to the ambivalent "holidays". Advent is our spiritual preparation to ready ourselves for the grace of the Christmas celebration.

Prayer for a Church Renewing

PRAYER FOR THE FIRST LEGAZPI DIOCESAN PASTORAL ASSEMBLY

Loving Father, we thank you for the gift of faith
handed down by the Apostles to generations.
We thank you for the gift of the community of the faithful
that nourishes our growth in Christian life.

As we prepare for our First Diocesan Pastoral Assembly,