Norms on Catechesis on Sacraments

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GUIDELINES AND NORMS ON
CATECHESIS ON THE SACRAMENTS_______________

I.General Norms

1. There shall a common Curriculum and Study Modules on the Catechesis on the Sacraments.
2. The Sacred Ministers and all other members of Christ’s faithful shall ensure that proper evangelization and catechetical instruction, in accordance with the norms of Can. 843, shall be given to those who ask for the sacraments so that they will be prepared for their reception.
3. The communal nature of worship shall be emphasized in the teaching and in the celebration of the sacraments.
4. Proper evangelization shall be done to minimize and eventually remove the class distinctions in the celebration and reception of the sacraments.
5. Proper catechetical instruction shall be done to ensure not only the understanding of the meaning of the sacrament to be received but also to develop reverence and proper disposition and atmosphere in celebrating the sacrament.
6. For the interiorization of the sacraments and liturgical life, there shall be in the diocese ongoing formation programs for the clergy, religious and laity.
7. The formation of the faithful on sacraments and liturgy shall be adapted to all levels and localities.
8. The formation program on sacraments and liturgy shall include inculturation and other forms of celebrating the sacraments worthily.

Particular Norms:
A. Baptism

9. The people of the parish shall be instructed adequately about the registration of children for baptism and to have proper documents like “certificate of live birth”, certificate of marriage of parents, recommendation from the GKK or BEC Officers of their place of residence.
10. Adequate catechesis like Pre-Jordan instructions, Family-based Catechesis and other instructions to prepare the parents and the sponsors on the meaning of the sacrament of baptism, the choice of practicing catholic sponsors, the importance of choosing Christian names of children and other important things related to the sacrament of baptism shall be given to the lay faithful.
11. The parents of the child to be baptized shall be instructed why the proper place of baptism is the parish church of the parents of the child or in case of a barrio fiesta, the proper place shall be the GKK or BEC Chapel.
12. The people shall be instructed that on certain occasions, baptisms may be administered during the celebration of the Holy Eucharist to heighten the communitarian meaning of the sacrament.
13. The candidates for adult baptism shall undergo a full catechumenate instruction before receiving the sacrament of baptism.


B. Confirmation
14. The Candidates for confirmation shall undergo one school-year Catechesis and the parents and the sponsors shall undergo proper instruction on the sacrament as well as on their duties and obligations.
15. The Candidates shall be instructed properly on the form and substance of the sacrament when the bishop administers this during his parochial visitation and other occasions when this sacrament is administered.

C. Holy Eucharist
16. The people of the parish shall be instructed adequately on the Sacrament of the Holy Eucharist so that prominence shall be given to this sacrament and the people will be more encouraged to join Eucharistic celebrations.
17. Mass Servers shall have an adequate catechesis on the Eucharist and the Liturgy and shall undergo proper training according a common diocesan curriculum and training modules.
18. Lay Ministers and Extraordinary Eucharistic Ministers shall have a proper formation based on a common diocesan curriculum and training modules before they are allowed to serve in parishes.
19. Lectors and Commentators’ Ministers shall undergo a common diocesan formation program based on sound catechesis, bible study and speech training.
20. There shall be a proper orientation and formation program at the diocesan level for the Cantor, Psalmist, Choir Coordinator/Director and other Ministers of Music.

D. Reconciliation
21. On occasions of instruction to prepare for the sacrament of Penance and Reconciliation, emphasis shall be given to the sacrament as an act of reconciliation with the community. Hence, restoring and maintaining charitable and proper relationships with individuals and community shall be made as a condition for the reception of the sacrament.
22. Adequate instruction shall be given to the penitents for the fruitful celebration of the sacrament and see the value of individual confession as a moment of grace of conversion.

E. Matrimony
23. Those preparing for marriage shall be required to attend a formal Pre-Cana Seminar. Catechesis on Family and Christian Life shall be given to the couple preparing for the sacrament of matrimony.
24. Parents, sponsors and other participants of the wedding ceremony shall undergo a proper instruction and catechesis on the sacrament of matrimony.
25. The bride, the groom, the parents and the bridal entourage shall undergo proper instructions to safeguard the dignity, solemnity and proper conduct during the celebration of the sacrament.
26. The couples shall be encouraged to undergo marriage encounter, marriage enrichment and other family life activities for the enhancement of living an active Christian family life.

F. Holy Orders
27. In occasions of preparing for the ordination to the Diaconate and Priestly Ministry, the people shall be instructed on the meaning of the sacrament of Holy Orders.
28. The parents and family of the ordinandi and other people who are involved in the preparation of the sacrament of holy orders shall be given proper instruction to ensure the dignity and solemnity of the celebration of this sacrament.

G. Anointing of the Sick
29. In regular instruction and catechesis in the parish, a proper understanding of the meaning of the anointing of the sick shall be emphasized.
30. A strong effort shall be made
a) the educate the people on the sacrament of the anointing of the sick and to help them understand the physical and the spiritual benefits of this sacrament;
b) to remove the wrong notion that this is the sacrament for those who are dying or that this sacrament induces death.
31. Extraordinary Ministers for the Pastoral Care of the Sick shall be given appropriate formation for the proper understanding of the sacrament and to acquaint themselves properly of their roles and functions.

Norms on Popular Devotions and Practices

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GUIDELINES AND NORMS ON POPULAR DEVOTIONS AND PRACTICES

1. Popular devotions are “warmly commended, provided they accord with the laws and norms of the Church.”(Sacrosanctum Concilium [SC], 13). They shall foster the sanctification of the people (cf. Can. 1186).
2. Popular devotions and practices should be drawn up that “they harmonize with the liturgical seasons, accord with the sacred liturgy.. and lead the people to it, since liturgy by its very nature far surpasses any of them.” (SC, 13).
3. Only novenas and prayer booklets that are approved shall be used officially in the diocese.
Only images and pictures that evoke dignity and sacredness shall be put in a proper place at a church or oratory. They are, however, “to be displayed in moderate numbers and in suitable fashion, so that the Christian people are not disturbed.” (Can. 1188).
4. Novena prayers shall not be incorporated within the Holy Mass but shall precede it or be prayed outside the mass.
5. Religious processions of the feast of our Lord, the Blessed Virgin Mary and Patronal Saints shall be conducted in a devout and orderly manner. The people shall be instructed that it is a time for community prayer and religious singing and that profane presentations like street dancing and acrobatics shall be avoided.
6. Popular rituals and customs like the Palm Sunday Procession, Seven Last Words, Santo Entierro Procession, “Sugat/ Salubong” during Easter Morning, All Souls Day activities and similar activities shall be given proper attention with appropriate catechesis to evoke deeper faith among the people.
7. The wearing of religious scapulars and medals as a public manifestation of people’s faith should be guided with proper instruction so that they do not become associated with magic and superstition.
8. A brief instruction shall accompany blessings of persons, devotional articles and other things so that they will not smack of magic and superstition but they become occasion of witnessing to the faith.
9. The recitation of the Rosary, the Angelus and other traditional devotions shall be guided with proper catechesis so that they become strong means of keeping the family together at prayer and keeping the people united in prayer in BEC/GKK chapels.
10. In novenas for the deceased, the family shall be properly instructed for a meaningful prayer and the occasion to put in proper context the meaning of these traditional practices.
11. In pilgrimages to the pilgrimage centers and shrines, like the Shrine of St. Vincent Ferrer, Vito, Sagay, the pilgrims shall be shepherded and guided for the proper witnessing to their faith. Traditional customs like “palapak”(ritual of touching the religious image on the person), “punas-punas”(ritual of the people touching and wiping the religious image) shall gradually be discouraged through proper instruction and catechesis.
12. Any emerging popular devotions and practices shall be under study and research before being approved and adopted by the diocese. Only popular devotions approved by the local ordinary shall be allowed to be practiced in the diocese.
13. The diocese shall form a Committee to take charge of studying the popular devotions existing in the diocese and who shall submit to the bishop the study of certain popular devotions for appropriate action by our local Church.
14. To create more religious awareness and evoke more participation of the people in the activities of the parish especially in building and consolidating basic ecclesial communities, the image of the patron of the parish shall be brought around the different GKKs/ BECs in the parish and accompanied by appropriate catechesis.

GUIDELINES FOR APPOINTMENTS AND RESHUFFLING

God does not abandon His people and sent His Son Jesus “the good shepherd”(Jn 10:11) who called his apostles and their successors to minister to His Church (Pastores Dabo Vobis, 1). To minister to the local church, the bishop, the local ordinary of the diocese, appoints the parish priest with the benefit of stability for an “indeterminate period of time” (Can. 522) which the CBCP determines “for a term of six years, renewable” (Excelso Garcia, Manual for Parish Priests, UST:1998, p.153). In connection with appointments and reshuffling, the Tri-Vicariate of Cadiz, Sagay and Toboso met and suggested the following points:

TERMS shall be decided by the bishop after consulting the clergy.
a) Total Reshuffling & Appointment: Everyone will be affected from the positions held at the Diocesan Commission level to parish positions
b) General Re-shuffling & Appointment: Only the parish priests & the parish vicars.
c) Partial Re-shuffling & Appointment: Only those who had their assignments and positions for six years or more.

QUALIFICATIONS: Here to be considered are the existing norms of the Church, especially Can. 150, 517.n.2, & 521.
a) In the sacred order of priesthood, with outstanding sound doctrine and uprightness of character.
b) Endowed with zeal for souls and with Christian virtues

TRACK RECORD
a) Outstanding pastoral care and service in the parish, commissions and programs he had been assigned.
b) Transparency in financial matters and uprightness in relationship with the people (No known misconduct).
c) Had successful programs and projects, especially in building BECs/BCCs and in sustaining and improving them.
d) Loyal and has great respect to the Bishop and Church authorities

SOCIO-CULTURAL CONSIDERATIONS
a) If still young, he can be assigned in an area which is not of his ethno-linguistic trait. (i.e., an Ilongo can be assigned in a Cebuano area & a Cebuano can be assigned in an Ilongo area.)
b) If middle-aged and old, he can be assigned only in an area of his own language and culture.
c) Exceptions shall be considered for those who are holding sensitive, high and strategic positions in the diocese and the above a) & b) will not be considered.

PASTORAL CONSIDERATIONS
a) Seniority and qualifications, potentials and character should be considered.
b) Old and sickly personnel should be assigned in an area that would not aggravate his physical condition.
c) Young and newly ordained priests shall preferably be assigned in rural areas or mountain areas which help them progress pastorally and spiritually after a year of guidance with a senior priest.
d) Those who will be assigned in the seminary shall preferably have a pastoral experience first in the parish or rural areas.

WELL-BEING OF THE CHURCH
a) Foremost in every assignment is the well-being of the local church. Those assigned in their area and field should have the pastoral capacity for performing their duty.
b) The local church where one would be assigned may be consulted when assigning a parish priest.
c) There should be proper inventory of all the equipments, appliances, vehicles, and other material and financial assets of the Parish Church, quasi-parish, chaplaincy or mission area before final assignment is done.

N.B. A terna may be done for consulting the clergy on their assignments but the bishop/ local ordinary shall take charge of assigning priests after personal consultation and examination (Cfr. Can. 521).


From the notes of Fr. Paul Medina, O.Carm.

SYNOD TIMELINE

ACTIVITIES
TIME FRAME
IN CHARGE
RESULT
1. Parish Mini-Synod & Resolutions
Jan.-Nov. 2007
Parish Priests
On-going
2. Parish Mini-Synod Culmination
Sept. – Nov. 2007
Parish Priests
On-going
3. Survey Result Reporting
November 2007
SAC Personnel

4. Parish Profile
Oct. – Nov. 2007
Parish Priests
On-going
5. Meetings of Diocesan Commissions & Programs
Sept. – Oct. 2007
Diocesan Commissioners & Program Coordinators/ In Charge
Education Committee & Organizing Committee had their meetings
6. Presbyteral Council Meetings for Synod Proper Celebration
Oct.-Nov. 2007
Bishop Joe

7. Formation of Synod Proper Committees & Committee Meetings
Oct. – Nov. 2007
Bishop Joe

8. Drafting of Norms & Guidelines for WESTOY
Sept. – Oct. 2007
Diocesan WESTOY Commissioners
Education & Organizing Committees had their Norms & Guidelines
9. Drafting of Norms & Guidelines for Diocesan Programs & Institutions
Sept. – Oct. 2007
Program Coordinators / In Charge, SAD, Seminary Rector, Sch. Presidents

10. Drafting of Norms & Guidelines for Lay Organizations, Movements, Groups
October 2007
C/o. Priests-in-charge

11. Drafting of the New Vision Mission & Thrust of the Diocese of San Carlos
Sept. 2007
Bp. Joe & Diocesan Consultors
The New Vision Mission & Thrust is done
12. Drafting of New Diocesan Administration Norms & Guidelines
Sept. 2007
Bp. Joe, Bp. Nicolas, Bp. Salvador

13. History of the Diocese of San Carlos
Oct. 2007
Rev. Fr. Lito
Diocesan Chancery

14. Diocesan Profile

Nov. 2007
RDP Committee

15. Drawing of New Diocesan Organizational Structure
Oct. 2007
Bp. Joe

16. Drafting of the Diocesan Pastoral Plan


Oct.- Nov. 2007

Bp. Joe & Diocesan Presbyteral Council


Activities
Time Frame
In Charge Results
17. Diocesan Guidelines for Pastoral Assignment & Reshuffling
Oct. 2007
Bp. Joe & Consultors
18. Collation & Finalization of Synod Resolutions & Recommendations
Nov. 2007
Rev. Fr. Lito &
RDP Committee
On-going
19. Drafting of Acts & Decrees of the Diocese
Nov. 2007
Diocesan Presbyteral Council
& Topical Committee (C/o. Rev. Fr. Titus)

20. Synod Kit : Documents, ID, etc.
Oct. – Nov. 2007
Marilen Layumas & RDP Committee
On-going
21. Synod Kit:
Liturgical Materials
Nov. 2007
Rev. Fr. Jojo & Rev. Fr. Ranie

22. Synod Kit:
Group Dynamics Materials
Nov. 2007
Sr. Alma , Catechists & Youth Commission

23. Synod Delegates Profile
Oct. 2007
Parish Priests & RDP Committee

24. Synod Summons
Nov. 2007
Bp. Joe

25. Synod Statements
Oct. – Nov. 2007
Diocesan Chancery & RDP Committee

26. Welcome Streamers & Posters on Synod Proper; Press Releases for the Printed and Broadcast Media (Radio & T.V.)
Nov. 2007
Rev. Msgr. Dodo, Mass Media Committee, Service Commission & Rev. Fr. Johnny

27. Arrangement for Transport & Accommodation of Synod Delegates & Guests
Nov. – Dec. 2007
Organizing Committee

28. Information and Formation Drive on the Synod
Nov. – Dec. 2007
Parish Priests, Education Commission/ Committee, Catechists, Youth Committees

29. Pool of Secretaries, Technical Personnel, & Volunteers
Dec. 2007 – Mar. 2008
Rev. Fr. Lito

30. Accommodation of Synod Delegates & Guests
Jan. – Feb. 2008
Rev. Msgr. Flor, Organizing Commission & San Carlos Organizing Committee


Activities
Time Frame
In Charge
Results
31. Synod Proper Opening
Jan 8, 2008
Bishop Joe

32. Synod Proper Facilitation
Jan 8 – Feb 2008
Fr. Paul & Diocesan Synod Team

33. Synod Proper Proceedings
Jan. 8 – Feb. 2008
Rev. Fr. Lito & RDP

34. Post Synod Information & Formation Drive
Mar. – May 2008
Education Commission, Catechists, Parish Priests

35. Norms & Guidelines for Synod Implementation
Mar. 2008
Bishop Joe & the Diocesan Presbyteral Council

36. Synod Implementation
Mar. 2008 –June 2013
Parish priest, Diocesan Commissioners, Diocesan Programs & Institutions in charge

37. Synod Implementation Guidance & Monitoring
Mar. 2008 – June 2013
Diocesan Presbyteral Council

38. Synod Document Submission to Rome
April 2008
Bishop Joe & RDP Committee

39. Finalization of Synod Document
May-June, 2008
Bishop Joe, the Diocesan Chancellor & Editors’ Committee

40. Synod Document Publication & Distribution
July 2008
RDP Committee

41. Synod Proper Evaluation & Assessment
Mar. 2008
Bishop Joe & the Presbyteral Council

Synod Signature Campaign

Committee on Finance

SYNOD SIGNATURE CAMPAIGN

Rationale:
To adopt this fundraising strategy: SIGNATURE CAMPAIGN, in which lay faithful be urged to share th eir generosity to finance the Synod process from its preparation to its implementation.

Mechanics:

The Bishop will inform the clergy that the diocese through the Committee on Finance will undertake to launch the fundraising drive: Signature Campaign in all parishes, quasi-parishes, chaplaincies and mission stations.

The Signature Campaign book will be a form of solicitation. The book will bear the letter of appeal of the Bishop, the IDs of the official solicitors of the parish. All of the pages in the book will bear the heading: Date/Name/Signature/Amount of Donation. The pages will bear corresponding numbers, using the numbering machine.

The Bishop will ask the clergy to name two persons in their parish to be the official solicitors. Once named, the Finance Committee will entrust the Signature Campaign book to the official solicitors. There will be a formal commissioning of the official solicitors, specifically during the launching of the fundraising drive. The clergy will decide on the date and time of the launching of the campaign. The Finance Committee will give the IDs to the official solicitors.

Launching of the Fundraising Drive. To be invited will be the parish Temporalities chairpersons with the official solicitors for the mass on the launching of the fundraising drive and commissioning of the official solicitors. The Temporalities chairpersons will serve as the monitoring and supervising body of the official solicitors. They will explain in their Temporalities meeting the mechanics of the campaign. The official solicitors will undergo orientation about the Synod before the “sending-off.”

Announcement in Parishes/Quasi-Parishes/Chaplaincies/Mission Stations. The Bishop will ask the parish priests, quasi-parish priests, chaplains, and the priests-in-charge of the mission stations to announce or inform the lay faithful about the Signature Campaign Fund-raising drive in all masses.

Manner of Solicitation and Collection.

6.1.The official solicitors will approach the lay faithful to contribute to the Synod fund. The donor will write his/her name and sign opposite his/her name, indicate the date and the amount of his/her donation in the Signature book and submit the cash to the official solicitors. The official solicitors will be equipped with ID, plastic holder of the book, and ball pen.
6.2.Every day the solicitors will remit the collections to the parish, and the parish priest will sign on the portion of the Signature Book, in acknowledgment of the amounts remitted by the solicitors. The parish priest will remit the collections to the Chancery during clergy meeting.
6.3.For every collection turned over, the Chancery or the authorized Finance Committee representative will issue Official Receipt. The book will be marked with the total remittance made for the month and bear the Official Receipt number and date. The official solicitors will receive traveling allowance.
6.4.Territorial jurisdiction. The official solicitors will confine their solicitations within their respective parishes.
6.5.Award/Appreciation. The Finance Committee will give an award to the solicitor who will garner the highest contribution; the rest will receive plaques of appreciation.




Prepared by:

SYNOD COMMITTEE ON FINANCE
Chairperson


Approved by:

+JOSE F. ADVINCULA, JR., D.D.
Bishop of San Carlos

History of the Diocese of San Carlos

32. History of the Diocese of San Carlos
REMINISCING THE PAST: THE HISTORY OF THE DIOCESE OF SAN CARLOS
By Fr. Lito de la Paz, Chancellor, Diocese of San Carlos
Way back during the Spanish era, the island of Negros was part of the then Diocese of Jaro when this was created in 1868. Negros stayed under the jurisdiction of the Jaro diocese until 1933, when the Diocese of Bacolod was created and the entire island of Negros was placed under its jurisdiction. When the Diocese of Dumaguete was created in 1955, it was separated from that of Bacolod.[1]
Thus, Negros Island was split into two-dioceses: the Diocese of Bacolod and the Diocese of Dumaguete. Although the creation of the Diocese of Dumaguete unburdened the Diocese of Bacolod of some of its responsibilities the area and the terrain made pastoral work and management of the dioceses difficult but despite this, evangelization progressed.
Thirty-two years later, to ease the pastoral responsibilities required for guiding the two dioceses, the Diocese of Bacolod and the Diocese of Dumaguete were further split into two other dioceses: the Diocese of Kabankalan and the Diocese of San Carlos. On March 30, 1987, the Papal Bull of Erection creating the Diocese of San Carlos was signed.
The areas taken from the Diocese of Bacolod, (from Manapla to Sagay) were predominantly Ilonggo while those taken from the Diocese of Dumaguete (from Escalante City to La Libertad) were predominantly Cebuano. After the formal erection of the Diocese of San Carlos on February 10, 1988, the bishop and clergy had to clarify policies regarding the arancel system which the new diocese would use. The Diocese of San Carlos being a merger of areas from two dioceses (and two ethno-linguistic areas) found itself with two arancel systerms and liturgical celebrations in two languages and different ways of understanding Church. The focus of unity was the celebration of the Eucharist and the bishop. It was agreed then that the parishes in the Diocese of San Carlos, would for the meantime use the arancel systems from their mother dioceses.
The clergy and the faithful also had to have a common understanding of the mission of the diocese. This was later clarified through the approval of the Diocesan Mission Statement. To implement the thrust of the Diocesan Mission, the WESTOY commissions were created. These would handle the Worship, Education, Service, Temporalities and Organizing apostolate and the needs of the Youth in the diocese. With the implementation of the WESTOY programs, the diocese also launched its Tithing Program which would help the diocese finance its work of evangelization and maintain its offices. Vocations to the priesthood were also encouraged through the establishment of a formation house, later St. John Mary Vianney Seminary. Later, a Diocesan Synod was organized to clarify issues concerning the pastoral needs of the diocese and to set up policies and guidelines for the management of the diocese and its parishes.
Under the guidance of its bishops and the clergy and with the cooperation of the laity, the Diocese of San Carlos began and is going on its journey towards the fulfillment of the Kingdom of God.

Questions:
1. What strikes you as a meaningful event in the history of our Diocese of San Carlos?
2. Do you feel that you are part in the historical development of our diocese?


1. http://www.cbcponline.net/jurisdictions/san_carlos.html

30. Vocation Animation and Recruitment

30. Vocation Animation and Recruitment

VOCATION ANIMATION AND RECRUITMENT

“God loved the world so much that he gave his only Son, so that everyone who believes in him may not die but have eternal life”(Jn 3:16). His Son, Our Lord Jesus Christ calls us to follow him to have this eternal life just as he challenged a young man, “If you want to be perfect, go and sell all you have and give the money to the poor, and you will have riches in heaven; then come and follow me.”(Mt 19:21). Through our baptism, all of us are called to be part of the saving mission of Christ which he entrusted to his Church (Apostolicam Actuositatem [AA], 30) and this vocation can either be towards married life or a celibate life dedicated to service and ministry in the Church that we are exhorted to promote this (Perfectae Caritatis [PC], 24). Parents, who are the first to communicate the faith to their children and to educate them “should prudently help them in the choice of their vocation and carefully promote any religious calling which they many discern in them.” (AA,11). The family, being the cradle of vocation to the priesthood and the religious life, has a great task of fostering this and “families which are alive with the spirit of faith, love, and reverence and which serve as a kind of introductory seminary”(AA, 2) have an outstanding contribution in vocation animation. At this time when we have shortage of priests and crisis of vocation to religious life (Bishop Raymond A. Lucker, “Assessing the Shortage of Priests: Nonclerical Alternatives to Ordained Ministry” in Shepherds Speak, N.Y.: Crossroad, 1986, pp.34-38), “priests and Catholic teachers should make serious efforts on behalf of religious vocations, so that a new supply may be at hand for meeting the Church’s needs adequately” (PC, 24). This should include understanding the young people today and their aspirations (John Paul II, Crossing the Threshold of Hope, N.Y.: A.A Knopf, 1994, pp.118-122), role-modeling and life-witnessing of the clergy and vocation awareness and a vocation program covering recruitment, formation and follow-up evaluation (PCP II Decree, article 73, #2 & 3). Young people today are facing obstacles and problems in embracing priestly vocation due to the lure of consumer society, perverted outlook on human sexuality, distorted sense of freedom and erosion of ethical principles (John Paul II, Pastores Dabo Vobis [PDV], 8). In spite of this, young people have vigor and vitality in involving themselves in voluntary social services towards the forsaken of society, to be open and sympathetic to the poor, the thirst for freedom, the search for a just world and a commitment to peace are ideals that inspire them to opt for priestly vocation (PDV, 9). All programs and activities of vocation animation and recruitment shall take this into account as well as to consider the “complex situation of the present day” (PDV, 10). To have a more effective and systematic vocation animation and recruitment, it is suggested to have a clear directional goal, realizable objectives, orientational principles, operational activities, effective deployment of Diocesan Vocation Director and Vocation Animators, organization and mobilization of Vocation Committees in parishes, organization of Love Our Seminarians Movement and Vocation Clubs, Vocation Sunday, conducting Vocation Seminars and Search-ins, clear funding, proper use of mass media and involvement of schools and other institutions and a good program for vocation promotion and recruitment.

Questions for small group discussions:
How do you promote or animate priestly and religious vocation in your parish?
How can families foster and animate vocations to the priesthood and religious life?
Are there seminarians or formandi to the religious life who are from your parish? How do you support them? Do they inspire young people in your parish to follow priestly and religious vocation?
Are there programs and activities in your parish related to vocation promotion and animation? How are you involved in these? Are there many parishioners who are also involved in this? Why?

29. Seminary Formation

29. Seminary Formation

THE DIOCESAN SEMINARY FORMATION PROGRAM

God “loved us first” (I Jn 4:19) and called us to participate in the communion of the Trinity. Moved by the Holy Spirit, we recognize His call and we journey towards Him in the light of the Gospel of the Lord Jesus and in dialogue with the signs of the times, transforming our very selves in the process and allowing a new self to shine forth and to cooperate with God in transforming the world so that His Kingdom may come (Cfr. Second Plenary Council of the Philippines [PCP II], 565). This journey is our formation in our life in the light of our vocation to serve God and to undergo a gradual and progressive conversion to be conformed and be configured to Christ by the action of the Spirit, to follow Jesus Christ more faithfully and to be in union with God through a comprehensive and integral seminary formation program ( Optatam Totius [OT], 2-3; Cfr. Catholic Bishop’s Conference of the Philippines Episcopal Commission on Seminaries, The Updated Philippine Program of Priestly Formation, 2006 [UPPPF], pp. 6-7).
Formation is a lifelong process which involves individuals at every level and a radical re-orientation and progressive transformation of persons-under-formation and gradual change of their relationships with others and with God as they respond to God’s call to holiness and discipleship appropriate to the demands of specific times and places (UPPPF, pp. 2-3) and to “serve the Lord with a heart full of devotion” (Rom 12:11).
In the spirit of the Second Plenary Council of the Philippines [PCP II] which focused on the renewal of the local Church for the sake of the renewal of the Philippine society, the Diocesan Seminary Formation Program is designed for a contextualized and comprehensive education program. It is focused on forming “servant leaders” for a “Church with a Mission of renewed integral evangelization” as “Church of the poor” and as “Community of Disciples of Christ” (UPPPF, pp.5, 6-7) to be “ministers of Christ Jesus among the people” (Presbyterorum Ordinis [PO], 2). Through the Seminary, the Church helps in the discernment of vocations and to accompany the seminarians in inspiring and sustaining their priestly vocation through a preparatory formation whereby this pastoral care of vocations shall facilitate in “bringing to the priesthood only those who have been called, and to bring them adequately trained, namely, with a conscious and free response of adherence and involvement of their whole person with Jesus Christ who calls them to intimacy of life with him and to share in his mission of salvation”(John Paul II, Pastores Dabo Vobis [PDV], 42). While everyone has the task of promoting and sustaining priestly vocation, the families which are alive with the spirit of faith, love and reverence, and priests with their exemplary lives as well as parishes, in whose pulsing vitality young people themselves have a part, have an outstanding contribution to the integral formation of seminarians (OT, 2; PCP II, 566-567). The seminary should give attention to the spiritual, intellectual, psychological, disciplinary and pastoral aspects of the formation of seminarians and in making seminary education relevant by contextualizing it in the present Philippine situation and updated with the new trends in in the society and the Church ( Cfr. PCP II, 568).
Diocesan Seminary Formation in the Philippines has four objectives: (UPPPF, pp.11-13)
“Human Formation. The seminary aims at forming men of virtue, of human excellence and goodness of character, founded on psycho-emotional integration, and modeled on Christ’s example of authentic humanity.
Spiritual Formation. The seminary aims at forming men whose lives find their center in personal and transformative communion with God in Christ, and who seek to unite themselves with God’s saving will in all aspects of their lives, especially through participation in the mission of Christ as an ordained minister of the Church.
Intellectual Formation. Seminary Formation aims at forming men with a deep understanding of the mysteries of the faith, a capacity for ongoing theological reflection, and pastoral skills and competence, in the context of Church and society in the Philippines and Asia, for the sake of the mission of evangelization.
Pastoral Formation. The seminary aims at forming men with a deep commitment to and competence for pastoral leadership and service, especially of the poor and suffering, in union with Christ, the Good Shepherd, and the shepherds in the Church, towards the building up of the local Church in communion and mission.”

The Diocese of San Carlos has as its institution, where seminarians are formed, the St. John Mary Vianney Seminary [SJMVS] which was established in 1992 with Rev. Fr. Lito dela Paz as its Rector. In June 1993 when Bishop Nicholas Mondejar was the Rector of the seminary, the academic formation was done in consortium with Colegio de Sta. Rita, a college in San Carlos City which is owned and managed by Augustinian Recollect Sisters. In January 1996 the seminary community transferred to its new Seminary building. At present with Fr. Patrick Daniel Parcon as Rector, SJMVS aims to have a Christo-centric spiritual formation, relevant and comprehensive academic formation, authentic community life, human development program and realistic pastoral program. It’s vision is to “form an active, discerning and liberating spirituality, academically competent and psycho-emotionally mature individuals committed to respond to the call of God and the signs of the times to build His kingdom of justice, peace and love”(2007 St. John Mary Vianney Seminary Handbook , p.6). Vocation to the priestly ministry looks promising in our diocese and given the proper support it will usher the fuller development of a vocation configured in Jesus Christ the priest, prophet and king towards forming the seminarians to become true pastors of the people of God (Cfr. O.T., 4).

Questions for small group discussions:
How should our Diocesan Seminary be and how should seminarians be formed so they will be good priests and ministers of the Church in the future?
How can we support our Diocesan Seminary, St. John Mary Vianney Seminary?
Are there groups in your parish, like “Love Our Seminarians Movement”(LOSM), that directly support the formation of seminarians? If they are not existing, are you willing to organize a group that can support seminarians and/or our seminary?

Religious Congregations

29. Religious Congregations

RELIGIOUS CONGREGATIONS

Christ Jesus calls all of us to holiness: “You must be perfect just as your Father in heaven is perfect.”(Mt. 5:48). Thus St. Paul wrote, “It is God’s will that you grow in holiness.”(I Thes. 4:3) In pursuit of this holiness and perfect charity and influenced by the Holy Spirit, since the infancy of the church, “men and women strove to follow Christ more freely and imitate Him more nearly by the practice of the evangelical counsels”(Perfectae Caritatis [PC], 1) of chastity, poverty and obedience which become the essence of their consecrated life and founded religious congregations (PC, 8). These evangelical counsels which they professed in the church in imitation of Christ, the virgin and poor man (Cf. Mt. 8:20) and who is obedient to God the Father even unto death (Cf. Phil. 2:8), does not set them apart from other Christians but it is to express “with greater fullness” (Evangelica testificacio [ET], 4) the baptismal consecration to “the service of God”(ET, 7), a self-surrender to “achieve a greater good for the Church” (PC, 1) and like all Christians, “to serve the world and the church, to be immersed in the world even as they live as signs of the coming kingdom.” (Second Plenary Council of the Philippines [PCP II], 454). As a sign within the church as a sign and witnessing to the Gospel beatitudes (Mt 5:1ff.), religious life has a radical and distinct form of discipleship “whereby persons consecrate themselves to living Christ’s life radically, publicly and in community, in order thereby to devote themselves exclusively to the mission of Christ” (PCP II, 449). To fulfill the mission of Christ, religious congregations, like the Augustinians, Benedictines, Brigittines, Carmelites, Carthusians, Columbans, Dominicans, Franciscans, Handmaids, Jesuits, Redemptorists, Trappists, etc., are not only involved in parishes, schools, retreat centers, mass media, health centers and socio-pastoral agencies but they are also involved in new ministries and missions but with a prophetic character. Consequently, religious life as “prophecy in the manner of Christ’s own prophetic life has to be an urgent dimension in the light of our evangelizing task as a Church and in the context of our history.”(PCP II, 451).
Like all Christian groups, religious congregations are undergoing a renewal to be attuned to the times. Vatican II delineates that the “appropriate renewal of religious life involves two simultaneous processes: (1) a continuous return to the sources of all Christian life and to the original inspiration behind a given community and (2) an adjustment of the community to the changed conditions of the times.”(PC,2). The cloistered nuns and contemplative hermits or monks who are “totally dedicated to contemplation give themselves to God alone in solitude and silence and through constant prayer and ready penance.”(PC, 7) The friars, religious brothers, missionaries and religious clergy as well as religious women who are involved in active apostolate “have contributions to make which are as various as the graces given them” (PC, 8) echoing what is said in the letter to the Corinthians, “Now there are varieties of gifts, but the same Spirit” (I Cor. 12:4). Considering their valuable endowment and contribution to the Church, religious congregations and communities “should faithfully maintain and fulfill their proper activities. Yet, they should make adjustments in them according to the needs of time and place and in favor of what will benefit the universal Church and individual dioceses.”(PC, 20). In our Diocese of San Carlos we need not only the revitalization of the ARMWID (Association of Religious Men and Women in the Diocese) but also more religious congregations to spread the good news of Christ and make manifest their witness to their faith and love of God.

Questions for small group discussions:
Are you aware of the existence of Religious Congregations and missionaries in our Diocese of San Carlos? If you do, who are they and what do you think are their contribution to the Church?
Would you want to have more religious congregations in our diocese? If yes, why?; if no, why not?

30. Vocation Animation and Recruitment

30. Vocation Animation and Recruitment

VOCATION ANIMATION AND RECRUITMENT

“God loved the world so much that he gave his only Son, so that everyone who believes in him may not die but have eternal life”(Jn 3:16). His Son, Our Lord Jesus Christ calls us to follow him to have this eternal life just as he challenged a young man, “If you want to be perfect, go and sell all you have and give the money to the poor, and you will have riches in heaven; then come and follow me.”(Mt 19:21). Through our baptism, all of us are called to be part of the saving mission of Christ which he entrusted to his Church (Apostolicam Actuositatem [AA], 30) and this vocation can either be towards married life or a celibate life dedicated to service and ministry in the Church that we are exhorted to promote this (Perfectae Caritatis [PC], 24). Parents, who are the first to communicate the faith to their children and to educate them “should prudently help them in the choice of their vocation and carefully promote any religious calling which they many discern in them.” (AA, 11). At this time when we have shortage of priests and crisis of vocation to religious life (Bishop Raymond A. Lucker, “Assessing the Shortage of Priests: Nonclerical Alternatives to Ordained Ministry” in Shepherds Speak, N.Y.: Crossroad, 1986, pp.34-38), “Priests and Catholic teachers should make serious efforts on behalf of religious vocations, so that a new supply may be at hand for meeting the Church’s needs adequately” (PC, 24). This should include understanding the young people today and their aspirations (John Paul II, Crossing the Threshold of Hope, N.Y.: A.A Knopf, 1994, pp.118-122), role-modeling and life-witnessing of the clergy and vocation awareness and a vocation program covering recruitment, formation and follow-up evaluation (PCP II Decree, article 73, #2 & 3). Young people today are facing obstacles and problems in embracing priestly vocation due to the lure of consumer society, perverted outlook on human sexuality, distorted sense of freedom and erosion of ethical principles (John Paul II, Pastores Dabo Vobis [PDV], 8). In spite of this, young people have vigor and vitality in involving themselves in voluntary social services towards the forsaken of society, to be open and sympathetic to the poor, the thirst for freedom, the search for a just world and a commitment to peace are ideals that inspire them to opt for priestly vocation (PDV, 9). All programs and activities of vocation animation and recruitment shall take this into account as well as to consider the “complex situation of the present day” (PDV, 10). To have a more effective and systematic vocation animation and recruitment, it is suggested to have a clear directional goal, realizable objectives, orientational principles, operational activities, effective deployment of Diocesan Vocation Director and Vocation Animators, organization and mobilization of Vocation Committees in parishes, organization of Love Your Seminarians Movement and Vocation Clubs, Vocation Sunday, conducting Vocation Seminars and Search-ins, clear funding, proper use of mass media and involvement of schools and other institutions and a good program for vocation promotion and recruitment.

Questions for small group discussions:
How do you promote or animate priestly and religious vocation in your parish?
Are there seminarians or formandi to the religious life who are from your parish? How do you support them? Do they inspire young people in your parish to follow priestly and religious vocation?
Are there programs and activities in your parish related to vocation promotion and animation? How are you involved in these? Are there many parishioners who are also involved in this? Why?

29. Religious Congregations

29. Religious Congregations

RELIGIOUS CONGREGATIONS

Christ Jesus calls all of us to holiness: “You must be perfect just as your Father in heaven is perfect.”(Mt. 5:48). Thus St. Paul wrote, “It is God’s will that you grow in holiness.”(I Thes. 4:3) In pursuit of this holiness and perfect charity and influenced by the Holy Spirit, since the infancy of the church, “men and women strove to follow Christ more freely and imitate Him more nearly by the practice of the evangelical counsels”(Perfectae Caritatis [PC], 1) of chastity, poverty and obedience which become the essence of their consecrated life and founded religious congregations (PC, 8). These evangelical counsels which they professed in the church in imitation of Christ, the virgin and poor man (Cf. Mt. 8:20) and who is obedient to God the Father even unto death (Cf. Phil. 2:8), does not set them apart from other Christians but it is to express “with greater fullness” (Evangelica testificacio [ET], 4) the baptismal consecration to “the service of God”(ET, 7), a self-surrender to “achieve a greater good for the Church” (PC, 1) and like all Christians, “to serve the world and the church, to be immersed in the world even as they live as signs of the coming kingdom.” (Second Plenary Council of the Philippines [PCP II], 454). As a sign within the church as a sign and witnessing to the Gospel beatitudes (Mt 5:1ff.), religious life has a radical and distinct form of discipleship “whereby persons consecrate themselves to living Christ’s life radically, publicly and in community, in order thereby to devote themselves exclusively to the mission of Christ” (PCP II, 449). To fulfill the mission of Christ, religious congregations, like the Augustinians, Benedictines, Brigittines, Carmelites, Carthusians, Columbans, Dominicans, Franciscans, Handmaids, Jesuits, Redemptorists, Trappists, etc., are not only involved in parishes, schools, retreat centers, mass media, health centers and socio-pastoral agencies but they are also involved in new ministries and missions but with a prophetic character. Consequently, religious life as “prophecy in the manner of Christ’s own prophetic life has to be an urgent dimension in the light of our evangelizing task as a Church and in the context of our history.”(PCP II, 451).
Like all Christian groups, religious congregations are undergoing a renewal to be attuned to the times. Vatican II delineates that the “appropriate renewal of religious life involves two simultaneous processes: (1) a continuous return to the sources of all Christian life and to the original inspiration behind a given community and (2) an adjustment of the community to the changed conditions of the times.”(PC,2). The cloistered nuns and contemplative hermits or monks who are “totally dedicated to contemplation give themselves to God alone in solitude and silence and through constant prayer and ready penance.”(PC, 7) The friars, religious brothers, missionaries and religious clergy as well as religious women who are involved in active apostolate “have contributions to make which are as various as the graces given them” (PC, 8) echoing what is said in the letter to the Corinthians, “Now there are varieties of gifts, but the same Spirit” (I Cor. 12:4). Considering their valuable endowment and contribution to the Church, religious congregations and communities “should faithfully maintain and fulfill their proper activities. Yet, they should make adjustments in them according to the needs of time and place and in favor of what will benefit the universal Church and individual dioceses.”(PC, 20). In our Diocese of San Carlos we need not only the revitalization of the ARMWID (Association of Religious Men and Women in the Diocese) but also more religious congregations to spread the good news of Christ and make manifest their witness to their faith and love of God.

Questions for small group discussions:
Are you aware of the existence of Religious Congregations and missionaries in our Diocese of San Carlos? If you do, who are they and what do you think are their contribution to the Church?
Would you want to have more religious congregations in our diocese? If yes, why?; if no, why not?

27. Seminary Formation

27. Seminary Formation

THE DIOCESAN SEMINARY FORMATION PROGRAM

God “loved us first” (I Jn 4:19) and called us to participate in the communion of the Trinity. Moved by the Holy Spirit, we recognize His call and we journey towards Him in the light of the Gospel of the Lord Jesus and in dialogue with the signs of the times, transforming our very selves in the process and allowing a new self to shine forth and to cooperate with God in transforming the world so that His Kingdom may come (Cfr. Second Plenary Council of the Philippines [PCP II], 565). This journey is our formation in our life in the light of our vocation to serve God and to undergo a gradual and progressive conversion to be conformed and be configured to Christ by the action of the Spirit, to follow Jesus Christ more faithfully and to be in union with God through a comprehensive and integral seminary formation program ( Optatam Totius [OT], 2-3; Cfr. Catholic Bishop’s Conference of the Philippines Episcopal Commission on Seminaries, The Updated Philippine Program of Priestly Formation, 2006 [UPPPF], pp. 6-7).
Formation is a lifelong process which involves individuals at every level and a radical re-orientation and progressive transformation of persons-under-formation and gradual change of their relationships with others and with God as they respond to God’s call to holiness and discipleship appropriate to the demands of specific times and places (UPPPF, pp. 2-3) and to “serve the Lord with a heart full of devotion” (Rom 12:11).
In the spirit of the Second Plenary Council of the Philippines [PCP II] which focused on the renewal of the local Church for the sake of the renewal of the Philippine society, the Diocesan Seminary Formation Program is designed for a contextualized and comprehensive education program. It is focused on forming “servant leaders” for a “Church with a Mission of renewed integral evangelization” as “Church of the poor” and as “Community of Disciples of Christ” (UPPPF, pp.5, 6-7) to be “ministers of Christ Jesus among the people” (Presbyterorum Ordinis [PO], 2). Through the Seminary, the Church helps in the discernment of vocations and to accompany the seminarians in inspiring and sustaining their priestly vocation through a preparatory formation whereby this pastoral care of vocations shall facilitate in “bringing to the priesthood only those who have been called, and to bring them adequately trained, namely, with a conscious and free response of adherence and involvement of their whole person with Jesus Christ who calls them to intimacy of life with him and to share in his mission of salvation”(John Paul II, Pastores Dabo Vobis [PDV], 42). While everyone has the task of promoting and sustaining priestly vocation, the families which are alive with the spirit of faith, love and reverence, and priests with their exemplary lives as well as parishes, in whose pulsing vitality young people themselves have a part, have an outstanding contribution to the integral formation of seminarians (OT, 2; PCP II, 566-567). The seminary should give attention to the spiritual, intellectual, psychological, disciplinary and pastoral aspects of the formation of seminarians and in making seminary education relevant by contextualizing it in the present Philippine situation and updated with the new trends in in the society and the Church ( Cfr. PCP II, 568).
Diocesan Seminary Formation in the Philippines has four objectives: (UPPPF, pp.11-13)
“Human Formation. The seminary aims at forming men of virtue, of human excellence and goodness of character, founded on psycho-emotional integration, and modeled on Christ’s example of authentic humanity.
Spiritual Formation. The seminary aims at forming men whose lives find their center in personal and transformative communion with God in Christ, and who seek to unite themselves with God’s saving will in all aspects of their lives, especially through participation in the mission of Christ as an ordained minister of the Church.
Intellectual Formation. Seminary Formation aims at forming men with a deep understanding of the mysteries of the faith, a capacity for ongoing theological reflection, and pastoral skills and competence, in the context of Church and society in the Philippines and Asia, for the sake of the mission of evangelization.
Pastoral Formation. The seminary aims at forming men with a deep commitment to and competence for pastoral leadership and service, especially of the poor and suffering, in union with Christ, the Good Shepherd, and the shepherds in the Church, towards the building up of the local Church in communion and mission.”

Since 1992 when it started as a Formation House under Rev. Fr. Lito dela Paz as its Rector, St. John Mary Vianney Seminary [SJMVS] was formally established as a Diocesan Seminary in June 1993 with Bishop Nicholas Mondejar as Rector. The academic formation is done in consortium with Colegio de Sta. Rita, a college in San Carlos City which is owned and managed by Augustinian Recollect Sisters. In January 1996 the seminary community transferred to its new Seminary building. At present with Bishop Jose Advincula as Rector, SJMVS aims to have a Christo-centric spiritual formation, relevant and comprehensive academic formation, authentic community life, human development program and realistic pastoral program. It’s vision is to “form an active, discerning and liberating spirituality, academically competent and psycho-emotionally mature individuals committed to respond to the call of God and the signs of the times to build His kingdom of justice, peace and love”(2007 St. John Mary Vianney Seminary Handbook , p.6). Vocation to the priestly ministry looks promising in our diocese and given the proper support it will usher the fuller development of a vocation configured in Jesus Christ the priest, prophet and king towards forming the seminarians to become true pastors of the people of God (Cfr. O.T., 4).

Questions for small group discussions:
How should our Diocesan Seminary be and how should seminarians be formed so they will be good priests and ministers of the Church in the future?
How can we support our Diocesan Seminary, St. John Mary Vianney Seminary?
Are there groups in your parish like “Love Your Seminarians Movement”(LYSM) that directly support the formation of seminarians? If it is not existing, are you willing to organize a group that can support seminarians and/or our seminary?

Mini-Synod Culmination

FORMAT OF THE MINI-SYNOD CULMINATION

I. DAY BEFORE THE CULMINATION
Day of Prayer and Reflection
Suggested Theme: Integral Faith Formation,
Life of Fullness or any topic

II. CULMINATION DAY
1. Solemn Procession
2. Holy Eucharist.
The Recessional Hymn shall be the “Synod Hymn”.
3. Final Presentation of the Resolutions.
After the Eucharist, the Parish Priest will officially announce the culmination of the Mini-Synod. Two members of the Parish Synod Team will take turns in reading the Resolutions of the Mini-Synod. It is suggested that they are clustered according to their respective Lineamenta. The reading of the resolutions may have a background of instrumental mellow or meditative music but it can be done without any background music. At the end of the reading, the Parish Priest shall say: “These are our resolutions for the Diocesan Synod. Let us praise and thank the Lord for His Guidance and His Love!”
All shall sing, “Thank you Lord” or “Salamat Dios..” or simply answer, “Thanks be to God.”
4. Cultural Program.
The contents of the Program shall depend on the Parish Priest and his parish leaders. At the end of the program, the parish priest shall thank all the delegates and the staff who made the mini-synod a success. A plaque or certificate of appreciation may be given to the Synod Team. The Parish Pastoral Council may also give the Parish Priest a plaque or certificate of appreciation.
5. Salo-salo.

III. EVALUATION.
This is done after the Mini-synod Culmination.
1. Content : Strength, Weaknesses & Recommendations
2. Process: Strength, Weaknesses & Recommendations
3. Technicalities and Other Matters: Strength, Weaknesses & Recommendations

26. Social Action

26. Lineamenta on Social Action

THE ROLE OF SOCIAL ACTION IN A RENEWING CHURCH

“The Son of Man came not to be served but to serve.” (Mark 10:45). Jesus’ entire life is one of doing good, of service and of love. He preached and healed the people of their ailments (Matthew 4:23-25). He teaches His followers a new way of living based on Christian “diakonia” or service (Matthew 20:26-28). The Early Church emulated this social care and concern that they were recognized by other people through their Christian way of life and concrete ministry of love. As John Chrysostom (d. 407) said, “God is glorified not only by right doctrines but also by the best possible [Christian] way of life.” (Gen. Sermo 1,3 quoted in Norbert Brox, ‘Making Earth in Heaven’: Diakonia in the Early Church, Concilium, August 1988, p. 37). Christ Jesus is encountered through the least of our brothers and sisters who are in need of food and clothes, a stranger, sick and in prison who are in need of care (Matthew 25:35-46). Our Lord calls us to diakonia and to serve our fellowmen as He did.
Our call to diakonia or service has to be seen in the context of our situation. Our situation today is marked by capitalist globalization, graft and corruption in government, consumerist and individualist culture amidst scandalous poverty and injustice. Instead of people being their brothers’ and sisters’ keepers, we have to deal increasingly with egocentrism and aloofness, pleasure-seeking and materialistic attitude. We live in a time of egotistical postmodernist culture wherein a greater number of people pursue an intense self-interest which blinds them to what communal life and the social order really demand from each person. The range and complexity of the present political, economic, cultural and social situation demand a comprehensive approach to Christian diakonia or service and to bear in mind that God created the earth to serve the needs of every human being and people (Cf. Populorum Progressio [PP], 10)
Diakonia no longer means being intent on alleviating the sufferings of the poor and the weak by providing caring assistance, but means instead being with them and sharing life with the affected ones. In the course of this unconditional immersion in the life of the poor and solidarity with the least of our brothers and sisters, our involvement in social action is to uphold human dignity and rights of the poor farmers, fishermen, farm and factory workers, employees, the indigenous peoples, overseas contract workers, the unemployed and landless people. In this light, the Second Plenary Council of the Philippines (PCP II) urged to strengthen social action apostolate by setting up working structures, by involving the people and establishing inter-sectoral and inter-faith linkages under the direction of the diocesan Bishop (PCP II Decrees, art. 25).
Our solidarity with the poor in their struggle to achieve qualitative life with justice, peace and freedom, provides an impetus to Church renewal and commitment to integral evangelization and comprehensive pastoral involvement. This is in line with the Decree of the Second Plenary Council of the Philippines on Social Action which states: “The social action apostolate of the Church must set up special programs to address such crucial issues as peace and economy, the exploitation of women and minors, migrant and overseas workers, children and youth, and intensify the organization of the grassroots people or empowerment and self-reliance through cooperatives and livelihood programs and projects” (PCP II Decrees, art. 23, no.1)
In our Diocese, our Social Action Apostolate has the following components:1) Calamity Assistance, 2) Ecology, 3) Health, 4) Human Rights, 5) Indigenous Filipinos, 6) Justice and Peace, 7) Migrants, 8) Political Education, 9) Prison Ministry, 10) Socio-Economic Program and 11) Women and Children Protection. At present our Social Action Apostolate focus its programs and services on a) Alternative Health Care Program, b) Children’s Feeding Program, c) Good Governance, d) Livelihood and Cooperatives, e) Seminarians Immersion and f) Sustainable Agriculture Program. The arena of Social Action Apostolate is vast and its involvement is varied but all of these are for the fulfillment of Christian stewardship. As Vatican II exhorts us, “True apostles.. are not content with this activity alone, but look for the opportunity to announce Christ to their neighbor” (Apostolicam Actuositatem [AA], 13).

Questions for small group discussion:
What are the Social Action programs and activities that are present in our parish / quasi-parish / chaplaincy / mission station?
How are we involved in these programs and activities and how do we support them?
What can we do more in order to improve our social action programs and activities?

25. Social Communication

25. Lineamenta on Social Communication

SOCIAL COMMUNICATION MINISTRY

God wills to communicate with man in many different ways and forms. He created the human being in his image and likeness (Genesis 1:26) in order “to embrace divine revelation and to enter into loving dialogue with Him. Because of sin, this capacity for dialogue at both the personal and social level has been altered, and humanity has had to suffer.. the bitter experience of incomprehension and separation” (John Paul II, Rapid Development [RD], January 24, 2005, no. 4). God, however, did not abandon us. He “loved the world so much that he gave his only Son” (John 3:16), Jesus Christ, and through Him “communication itself takes on its most profound saving meaning” (RD, 4). “The communication between God and humanity has thus reached its perfection in the Word made flesh” (RD, 5). Consequently, the Church has been commissioned by Christ to bring salvation to all men and to proclaim the Gospel and, with this, claims “her duty to preach the news of redemption with the aid of the instruments of social communication” (Vatican II, Inter Mirifica [IM], 3).
The Church recognizes the importance of these instruments of social communication, which are a product of human genius, because of its great influence on human society. “As a Mother, the Church welcomes and watches such inventions with special concern.. Such would be the press, the cinema, radio, television, and similar media, which can be properly classified as instruments of social communication” (IM, 1). She recognizes the importance of mass media in evangelization and said that “if these instruments are rightly used they bring solid nourishment to the human race. For they can contribute generously to the refreshment and refinement of the spirit, and to the spread and strengthening of God’s own kingdom” (IM, 2). Pope John Paul II had also seen this important contribution of the mass media to the Church when he said, “Communication permeates the essential dimensions of the Church which is called to announce to all the joyful message of salvation. For this reason, the Church takes advantage of the opportunities offered by the communications media as pathways providentially given by God to intensify communion and to render more penetrating the proclamation of His word” (RD, 6). She is also aware that mass media can be exploited for perversion and Vatican II states, “the Church grieves with a motherly sorrow at the damage far too often inflicted on society by the perverse use of these media” (Ibid.)
We acknowledge that in our present world, the means of social communications are effective tools in promoting unity and solidarity among humankind. Certainly, the media of social communication has a tremendous potential because through “the mass media not only news or images but values are communicated to millions. And right into the very homes of people. Hence the imperative need for media education and media awareness” (The Second Plenary Council of the Philippines [PCP II], 653). More particularly, there is a need to foster movements of renewal among practitioners and consumers in the field of social communication and to have priests who will exercise pastoral care and promote spiritual formation for mass media practitioners (PCP II, 655 & 656). The practitioners or the communicators who actively employ the media have a duty in conscience to make themselves competent in the art of social communications, have objectivity and truth in their information, have the facts honestly reported in their proper context and their services grounded on the standard of Christian morality and the system of human values. The consumers or the recipients, who use, read, listen to and view the various media, should interpret the message correctly and to reap some benefits on the process even as they continue to be vigilant in their proper use of media and its meaning to life. They have to be conscious of the great power of the media in conditioning and reshaping people’s way of thinking even to the point that the reality for many is what the media recognize as real. Hence, silence can be imposed upon important issues, individual and groups whom the media ignore which may lead to the danger that the Gospel can be muted, though not entirely stilled, in the process (Aetate Novae [AN], 4). The Church plays a vital role in social communications to maintain her role as promoter of integral human development, human rights and Christian values and to exercise her primary duty to preach the Gospel to every creature (Mk 16:15). In our diocese, we have to look into the proper way of utilizing print, broadcast and cyber media and to design a comprehensive program of evangelization in the context of the present technological development of communication for the well-being of the people and the Church and for the greater glory of God.

Questions for small group discussions:
What are the existing means of social communications in your parish/quasi-parish/chaplaincy/ mission area? What are their impact and sphere of influence among the people?
How can we use the Mass Media for our Evangelization Program, for worship services and for other activities of the Church?
How can we have a media education and media involvement that is attuned to the times, contextualized to our place and promotive of Christian values?