1

2
AĈęĘ Ćēĉ DĊĈėĊĊĘ
of the
TčĎėĉ DĎĔĈĊĘĆē SĞēĔĉ
Ĕċ JĆėĔ

3
4
AĈęĘ Ćēĉ DĊĈėĊĊĘ
of the
TčĎėĉ DĎĔĈĊĘĆē SĞēĔĉ
Ĕċ JĆėĔ

held at the
St. Vincent Ferrer Seminary
Jaro, Iloilo City

First Session November 17 – 19, 2005

Second Session August 7 – 10, 2006
Third Session November 13 – 17, 2006

Archdiocese of Jaro
Jaro, Iloilo City
Philippines
2007

5
 AĈęĘ Ćēĉ DĊĈėĊĊĘ
3ėĉ DĎĔĈĊĘĆē SĞēĔĉ Ĕċ JĆėĔ

Copyright: 2007
Archdiocese of Jaro,
6 Jaro, Iloilo City, Philippines
 TĆćđĊ Ĕċ CĔēęĊēęĘ

Title Page
Table of Contents
Decree of Promulgation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9

I. A S
Decree of Convocation . . . . . . . . . . . . . . . . . . . . . . . . . 13
Synod Of icers and Delegates . . . . . . . . . . . . . . . . . 21
Summary of the Acts . . . . . . . . . . . . . . . . . . . . . . . . . 31
Post-Synodal Of icers . . . . . . . . . . . . . . . . . . . . . . . . 63
Letter of Presentation . . . . . . . . . . . . . . . . . . . . . . . . 65
Theological Overview . . . . . . . . . . . . . . . . . . . . . . . . 69

II. D
Worship . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 111
Catechesis . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .121
Social Action Apostolate . . . . . . . . . . . . . . . . . . . . . . 131
Clergy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 139
Women Religious . . . . . . . . . . . . . . . . . . . . . . . . . . . 149
Laity . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 155
Family Life . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .163
Youth. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 171
Vocation Promotion . . . . . . . . . . . . . . . . . . . . . . . . . . .179
Biblical Apostolate . . . . . . . . . . . . . . . . . . . . . . . . . . . .187
Social Communication . . . . . . . . . . . . . . . . . . . . . . . . 193
Catholic Schools . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 199
Administrative Structures . . . . . . . . . . . . . . . . . . . . 207
Temporalities . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 219

III. A
Appendix I
Homily (Opening of the Synod) . . . . . . . . . . . . . . . . . 229
Appendix II
Homily (Closing of the Synod) . . . . . . . . . . . . . . . . . . 233
Appendix III
A Brief History of the Archdiocese of Jaro . . . . . . . . 237
Appendix IV
Social, Political, Religious, Economic and
Cultural Situationer (SPREC) . . . . . . . . . . . . . . . . . . . . 255

7
8
 Archdiocese of Jaro

DECREE OF PROMULGATION

My dear People of God of the Archdiocese of Jaro:

The Third Diocesan Synod of Jaro which was of icially

opened last November 17, 2005 and closed last Novem-
ber 17, 2006, stands as a signi icant milestone in the life
of the Church of Jaro. To respond to the existing needs
of the local Church and to effect full unity, “Padulong sa
Bug-os nga Paghiliusa” – was the purpose of the Synod.
The implementation of its decrees will enable us to follow
Christ more avidly and to make His presence more vividly
felt in our community.

Therefore, in the name of the Holy Trinity, for the spiritual

growth of the People of God in the Archdiocese of Jaro,
both as individuals and as a Christian community, and
after careful study and consideration,

I, ANGEL N. LAGDAMEO, in virtue of my authority as

Archbishop of Jaro,

Hereby approve and promulgate the Decrees of the Third

Synod of Jaro, herein contained in this book, as the legiti-
mate legislation for the entire Archdiocese.

I hereby direct that all clergy, religious, and laity residing

within the Archdiocese of Jaro, accept them with ilial
respect and be guided by them.
9
DECREE OF PROMULGATION
Furthermore, unless otherwise executed or prescribed,
the Decrees of this Third Synod of Jaro will become effec-
tive and binding on the Feast of St. Elizabeth of Hungary,
November 17, 2007.

I invoke God’s blessing upon us all, that we may live more

fully in the bond of charity and build in truth our commu-
nity as we continue on our journey “Padulong sa Bug-os
nga Paghiliusa.”

Given at Jaro, in the Cathedral of St. Elizabeth of Hungary, at

the Mass of Holy Chrism, the ifth day of April in the Year of
Our Lord, Two Thousand and Seven, in the presence of the
clergy, religious, and laity of the Archdiocese of Jaro.

Most Rev. ANGEL N. LAGDAMEO, D.D.

Archbishop of Jaro

Rt. Rev. Msgr. HIGINIO C. VELARDE, V.G.

Synod Secretary General

Rev. Fr. RAMON M. MASCULINO, JR.

Executive Secretary

10
IA ĈęĘ Ĕċ
ęčĊ SĞēĔĉ

11
12
 Journeying Together from One Jubilee
to Another Jubilee

Circular Letter No. 18/01/2001

Protocol No. 23/2001
January 7, 2001

DĊĈėĊĊ Ĕċ CĔēěĔĈĆęĎĔē

To: The Reverend Clergy, Religious, and Lay Faithful of

the Archdiocese of Jaro

“Grace and peace be yours from God the Father and the Lord
Jesus Christ” (2 Thes. 1:2).

Guided by the star the Magi found the Child Jesus whom
they sought. Today we celebrate the Manifestation – the
Epiphany of Christ to the Gentiles, to the whole world,
to us. The Epiphany is a story of two journeys. In the
arduous journey of the Magi to Bethlehem, we see the
journey we too must undertake to discover Jesus Christ
in the circumstances of our life and to keep alive the gift
of Christian faith. In the new path taken by the Magi from
Bethlehem, we see the new directions we are called to
take as we allow the radical message of Jesus to challenge
and revitalize us.

This afternoon the mystery of the Epiphany leads us to

the veneration of Jesus Christ in the Blessed Sacrament,
the Eucharist, which we brought in procession from St.
13
DECREE OF CONVOCATION

Clement’s Church to the Cathedral, symbolic of the

journey which we are invited to undertake in the
New Millennium.

I. CđĔĘĎēČ Ĕċ ęčĊ GėĊĆę JĚćĎđĊĊ

Yesterday, with the solemn closing of the Holy Door of St.

Peter’s Basilica by Pope John Paul II, the celebration of the
Jubilee Year 2000 is concluded. The Jubilee indeed has
come to a close today, but the “Year of Grace” proclaimed
by Jesus of Nazareth continues in the life of the Church and
in the personal life of each believer - each one of us. That
Holy Door which is marked by the history of our salvation
is a symbol of Jesus Christ, our true Door which leads us
to our Father in Heaven and to one another in our earthly
journey and pilgrimage of faith.

Here in the Archdiocese of Jaro as in the whole Church, our

celebration of the Great Jubilee includes the journey we
have taken in particular during the period of preparation,
which we have called The Year of Jesus Christ (1997), the
Year of the Holy Spirit (1998), the Year of God the Father
(1999). It is dif icult to give an appropriate summary of the
Calendar of Activities of the Great Jubilee 2000 in just a few
lines. For us in the Archdiocese of Jaro, the celebration of the
Jubilee of Redemption has taken the perspective of “being
Church” which is “one, holy, catholic and apostolic” and of
living these “marks” in the “communion of communities”
in the Basic Ecclesial Communities.

What is the enduring message of the Great Jubilee 2000? The

yearlong celebration of the Jubilee is a renewed reminder
about the Incarnation of the Second Person of the Blessed
Trinity as a new presence and a new image of God, as the
one Mediator between God and man (AA 4/12), who is “the
same yesterday, today and forever” (Heb. 13:8). “Christus
heri et hodie. Finis et Principium. Christus Alpha et Omega.
Ipsi gloria in saecula!” (Christ yesterday and today. The
End and the Beginning. Christ Alpha and Omega. To him
be glory forever!) The challenge of the Great Jubilee 2000
must go on - “the strengthening of faith and of the witness
14
 DECREE OF CONVOCATION

of Christians … a true longing for holiness, a deep desire for

conversion and personal renewal” (TMA 42), “towards the new
springtime of Christian life” (TMA 18).

The “year of grace,” “the year of the Lord’s favor” does not
come to an end with the conclusion of the Great Jubilee
2000. Nor do we wait for another Holy Year which is 25
years from now. The year of grace is NOW and everyday.
The “fullness of time” is every time we come closer to the
Lord through conversion and personal renewal.

II. TčĊ GĔđĉĊē JĚćĎđĊĊ Ĕċ ęčĊ AėĈĉĎĔĈĊĘĊ

At this point in time, we in the Archdiocese shall maintain

the jubilee atmosphere, but on another level. This year 2001
we have an appointment with history. On May 27, 1865 Jaro
became a diocese, the ifth oldest diocese in the Philippines
(after Manila, Cebu, Nueva Caceres and Nueva Segovia),
with Fray Mariano Cuartero, O.P. as the irst Bishop. On
June 29, 1951 Jaro was raised to an Archdiocese with
Bishop Jose Ma. Cuenco as the irst archbishop. This year
is, therefore, another year of grace for the Archdiocese. This
year we celebrate the Golden Jubilee of the Archdiocese of
Jaro, under the titular patronage of St. Elizabeth of Hungary,
whose feast is celebrated on November 17.

Celebrating the Golden Jubilee of the Archdiocese has

fallen upon our shoulders as a joyful once-in-a-life-time
privilege. It shall be a yearlong “thanksgiving” for the
blessings of not only the past 50 years, but also of the past
136 years. Our celebration is, therefore, imbued with a
threefold movement: irst, glimpsing at the past, we raise
our hearts in gratitude for the Gift of Redemption and the
Gift of Jubilee; second, grasping and owning our present
realities, we offer prayer to God for our Archdiocese that
it may experience a NEW PENTECOST; and third, straining
towards the future, we prepare ourselves to meet the
challenges of the NEW MILLENNIUM and embark on a
NEW EVANGELIZATION.

In my talk yesterday during our Congress, I highlighted

the fact that the Church is essentially Eucharistic and
15
DECREE OF CONVOCATION

Missionary. What Christ is, we must strive to be in response

to his call “Come, follow me.” By becoming Eucharistic and
Missionary, we become what we envision our local church
to be: “a communion of communities of disciples of the
Lord in pilgrimage of faith.” Our yearlong celebration of the
Golden Jubilee of the Archdiocese must derive its theme and
programs from the essential character of the Church and of the
Basic Ecclesial Communities within the parishes as Eucharistic
and Missionary.

Who shall be in charge of planning and coordinating the

Golden Jubilee Celebration? As we have intimated several
times earlier, we are converting and expanding the Jaro
Episcopal Commission for PCP-II Implementation (JECPI)
into JARO ARCHDIOCESAN PASTORAL COUNCIL. The
Ad-Hoc function of this New Council (the former JECPI)
shall be to plan and coordinate, among other things (to be
identi ied later) the celebration of the Golden Jubilee of the
Archdiocese. From within this Jaro Archdiocesan Pastoral
Council, a Steering Committee with de ined tasks shall be
constituted.

III. DĊĈėĊĊ Ĕċ ĈĔēěĔĈĆęĎĔē Ĕċ ęčĊ SĞēĔĉ

We welcome the New Year 2001 with new hopes and

dreams, in spite of economic uncertainty, social unrest,
political upheaval, and leadership crisis. We rejoice that
we have reached the iftieth mark of the Archdiocese. “We
remember, we celebrate, we believe.”

Our Archdiocese has gone a long way. For the last ten
years, the Archdiocese has been journeying “along the
path of the Second Plenary Council of the Philippines.” The
achievements of this journey hold the “hermeneutical
key” of our journey into the Third Millennium. The past
decade has left behind a living legacy that must continue
to be cultivated in order that it may bear fruit, “fruit that
will last” (Jn. 15:16). The future of this past is now in our
hands. We must now build the future on the gains of the
past and according to new pastoral horizons. As has been
suggested in the Report of the former JECPI, it is now
time to apply the “institutional intent” and “institutional
16
 DECREE OF CONVOCATION

will” to follow up pastoral resolutions and plans that have

been the fruits of congresses and conventions in the past
ten years in view of progressive and forward-moving
implementation thereof.

After weighing the matter on the scale of prayer and

consultation, for the greater glory of God and the bene it of
the People of God in the Archdiocese, I gladly announce to you,
my collaborators in the Archdiocese, my intention to convoke
the THIRD DIOCESAN SYNOD OF JARO which will be celebrated
as the culmination of our Archdiocesan Golden Jubilee at the
beginning of the year 2002. The period between now and then
will be the period of dynamic preparation.

In view thereof, I am tasking the PRESBYTERAL COUNCIL

to formulate the guidelines of the Synod in accordance
with Canon Law and subsequent norms from the Holy
See. In due time of icial announcements shall be given to
the different Archdiocesan Commissions, Committees and
Councils for the purpose of soliciting their participation in
the preparation, consultation and celebration.

The Synod will be tasked to: (a) assess and consolidate

through hindsight the gains of our journey after the PCP-
II including the needed “healing of the past”; (b) discover,
acknowledge and own, through insight, the present
pastoral situation of the Archdiocese with its strengths
and weaknesses; and (c) set our vision and commitments,
through foresight into new pastoral horizons.

On my part, as I stated at my Installation last May 9, 2000,

I follow Jesus into the Archdiocese of Jaro to discover and
appreciate the work of the Holy Spirit here. I will embark
on the journey to the Father with the Clergy, Religious
and Laity – as agents of integral renewal, sharing gifts
and charisms - united in the commitment of transforming
the Archdiocese into a communion of communities of
the Lord’s disciples, alive, joyful, and participative in the
mission of the Word, Work, and Worship.

The Vision-Mission Statement of the Archdiocese articulated

in 1991 after PCP-II will bring us to journey together (“syn-
hodos”), united in the promotion of the neighborhood
17
DECREE OF CONVOCATION

Basic Ecclesial Communities, through “total human

development based on Truth, Justice, Peace, and Love.” I
invite all lay organizations, movements and associations of
the Archdiocese, all charismatic and covenanted groups, all
Marian organizations, all instruments of the Local Church to
adopt the Archdiocesan Vision and Mission as articulated
previously and possibly re-formulated by the Synod.

I make these of icial announcements on the occasion of the

Feast of the Epiphany, the feast of the manifestation of the
Lord to all people, the closing of the Great Jubilee. I cherish
the hope that with the New Year, which providentially
is the Golden Year of the Archdiocese, we will be united
on our way (“synod”), like the Magi, in our journey into
and from “our Bethlehem.” With new vigor, new zeal, and
new determination we shall face the challenge of a New
Pentecost for New Evangelization in the New Millennium.
We trust that it will also be a journey with Mary, Mother of
the Church and our Mother, too.

“May God the Father and the Lord Jesus Christ grant you
peace and love and faith. Grace be with you who love our
Lord Jesus Christ with unfailing love” (Eph. 6:23-24).

+ ANGEL N. LAGDAMEO
Archbishop of Jaro

18
 THIRD SYNOD OF JARO
Ofϐicers and Delegates

RĔĘęĊė

Archbishop of Jaro Most Rev. Angel N. Lagdameo,D.D.

President-Delegate Msgr. Jose M. Gamboa, P.A.,
Secretary General Msgr. Higinio C. Velarde, H.P., V.G.
Asst. Sec. General Msgr. Jose Ma. Amado S. Delgado, P.C.

Executive Secretary
Fr. Joenick Territorio Preparations for Session 1
Fr. Ramon Masculino, Jr. Synod Sessions 2 and 3

Asst. Exec. Secretaries

Fr. Emmanuel Tuberada Synod Sessions 2 and 3
Dean Dicen Synod Sessions 2 and 3

Notary
Fr. Midyphil Billones Synod Session 1
Fr. Jose Andres Gastala Synod Session 1
Fr. Carlo Noquez Synod Sessions 2 and 3
Fr. Julius Jacobres Synod Sessions 2 and 3

Finance Ofϐicer Fr. Philipp Neil Antenor Cruz

Liturgy Fr. Alejandro Esperancilla
Council of Moderators Fr. Robert Amalay (Chairman)
Panel of Consultants Fr. Excel Jaen (Chairman)
(Synod Sessions 2 and 3)
19
COMMISSION DIRECTORS

Jaro Archdiocesan Synod Secretariat Staff

Elsa Villariza Administrative
Rowena Daquilanea Documentation

SĞēĔĉĆđ CĔĒĒĎĘĘĎĔēĘ

Liturgy,Worship,
& Church Heritage Fr. Alejandro Esperancilla

Catholic Schools Fr. Ely Rafael Fuentes

Catechesis Fr. Joenick Territorio

(Synod Sessions 2 and 3)
Fr. Dindo Rei Tesoro
(Preparation to Session 1)

Social Communications Fr. Ryan Fernando Teves

Most Rev. Emmanuel Trance, D.D.
(Preparation to Session 1)

Social Concerns Msgr. Meliton Oso

Finance & Temporalities Fr. Philipp Neil Antenor Cruz

Vocations & Mission Fr. Richard Pinongcos

Biblical Apostolate Fr. Tomas Terania

Clergy Fr. Ramon Masculino, Jr.

Family Life Msgr. Ramon Pet, H.P.

Fr. Bernabe Tutana

Youth Fr. John Tadifa

Laity Fr. Robert Amalay

Religious Sr. Mary Ann Guevarra, DC

(Women)
Fr. Rodolfo Sicio, OSA
(Men)

Administration Msgr. Higinio Velarde, HP, V.G.

20
 COMMITTEES

WĔėĐĎēČ CĔĒĒĎęęĊĊĘ

Steering Committee Fr. Ramon Masculino, Jr.

(Chairman)
Liturgy Fr. Alejandro Esperancilla
Fr. Lester Villa
Finance Fr. Philipp Neil Antenor Cruz
Ways and Means Fr. Ralph Siendo
Registration Elsa Villariza (Chairperson)
Christine Yap
Noli Paraiso
Lelibeth Talacan
Dinah Bactol
Ana Paja
Monalisa Luzuriaga
Ma. Fe Peña lorida
Azzel Llorca
Luisa Onday
St. Vincent Ferrer Seminarians
St. Joseph Regional Seminarians

Moderators
Fr. Robert Amalay Chairman
Fr. Ramon Masculino, Jr. Session 1
Msgr. Jose Ma. Delgado Session 1
Hilda Montaño Session 2
Manuel Libo-on Session 2 and 3
Herminio Maravilla Session 3
Cynthia Tendencia Session 3
Fr. Maurillo Silva Session 3
Rene Secular Session 3

Drafters
Chairman Fr. Ely Rafael Fuentes

Clergy Fr. Ramon Masculino, Jr.

Fr. Philipp Neil Antenor Cruz
Fr. Gil Mediana
Fr. Roberto Palencia
Fr. Joenick Territorio
Fr. Rolando Suplido
21
DRAFTERS

Women Religious Sr. Mary Ann Guevarra, DC

Vocations Promotion Fr. Richard Pinongcos
Fr. Joenick Territorio
St. Vincent Ferrer Seminary Fathers
Worship Fr. Alejandro Esperancilla
Fely Lopez
Ramon Astorga
Marissa Daquilanea
Biblical Apostolate Fr. Tomas Terania
Fr. Rey Zerrudo
Eve Horvidalla
Joy Gefes
Family Life Msgr. Ramon Pet
Corazon Geroche
Marjorie Libo-on
Youth Fr. John Tadifa
Fr. Midyphil Billones
Ma. Asuncion Christine Dequilla
Fina Fellisa Alcudia
Fr. Julius Jacobres
Laity Fr. Robert Amalay
Cynthia Tendencia
Msgr. Jose Ma. Amado Delgado

Catholic Schools Fr. Ely Rafael Fuentes

Gorgonia Siscar
Catechesis Fr. Joenick Terriorio
Linda Tacorda
Eve Horvidalla

Social Communications Fr. Ryan Fernando Teves

Elsa Subong
Joy Gefes
Social Action Apostolate Msgr. Meliton Oso
Marjorie Libo-on
Manuel Libo-on

Temporalities Fr. Philipp Neil Antenor Cruz

Grace Gomez
Ma. Elena Elizaga
Administrative Structrures Msgr. Higinio Velarde, H.P., V.G.
Fely Lopez
Susan Grecia
22
 CONSULTANTS

Panel of Consultants
Chairman Fr. Excel Jaen
Youth Fr. Antonio Anino
Ma. Soterania Layao
Fr. Fernando Peralta, SDB
Family Life Fr. Excel Jaen
Nicolas Monteblanco
Suzette Monteblanco
Laity Msgr. Sergio Jamoyot
Linda Tacorda
Virginia Segovia

Worship Msgr. Claudio Sale, H.P.

Fr. Antonio Reyes
Fr. Edwin Castillo

Biblical Apostolate Msgr. Sozonte Cataluña, P.C.

Fr. Thomas Tibudan
Nora Garganera

Administrative Structrures Fr. Excel Jaén

Fr. Jonas Mejares, OSA
Temporalities Fr. Maurillo Silva
Imelda Florete
Enrique Arguelles
Catechesis Msgr. Claudio Sale, H.P.
Linda Tacorda
Catholic Education Fr. Fernando Peralta, SDB
Sr. Lourdes Versoza, DC
Sr. Carolina Agravante, SPC

Social Communication Fr. Tomas Delicana

Elsa Subong
Eddie Lacsi
Social Action Apostolate Fr. Manuel Escanlar
Rev. Dr. Ciriaco Ganchorre
Helen Roa

Vocations Promotion Msgr. Jesus Enojo

Fr. Fernando Peralta, SDB
Mission Fr. Joseph Schmolder, MHM
Most. Rev. Ireneo Amantillo, CSsR
Sr. Merle Rubica, CM
23
COMMITTEES/VICARS FORANE

Chroniclers Cynthia Baga

Rex John Palmos
Rev. Marcelino Cortez Jr.
Rev. Theodbriel Villariza

Observers Fr. Emmanuel Tuberada

(Chairman)

Encoding &
Technical Support Marissa Daquilanea
St. Vincent Ferrer Seminarians

Media, Video, Audio,

& Photography Fr. Ryan Fernando Teves
Fr. Jose Cresente Amparo

Workshop Facilitators Fr. Carlo Noquez (Chairman)

Workshop Secretaries Fr. Dennis Galon (Chairman)

Sr. Mary Ann Guevarra, DC

VĎĈĆėĘ FĔėĆēĊ

Vicariate of St. Paul Fr. Jesusimo Candado

Vicariate of St. Barnabas Fr. Rabindranath Catalan
Vicariate of St. Bartholomew Fr. Maloney Gotera
Vicariate of St. Peter Fr. Rolando Haguisan
Vicariate of St. Jude Thaddeus Fr. Excel Jaén
Vicariate of St. John Fr. Francisco Nicolasora
Vicariate of St. Matthew Fr. Clasico Nufable
Vicariate of Sts. Titus & Timothy Fr. Edgar Palmos
Vicariate of St. James the Great Fr. Franklin Pilaspilas
Vicariate of St. Simon the Zealot Fr. Socrates Sardon
Vicariate of St. Andrew Fr. Abelardo Sobredo
Vicariate of St. Matthias Fr. Elmer Tababa
Vicariate of St.Thomas Fr. Ildefonso Tagamolila
Vicariate of Sts. Philip & James Fr. Arthur Ledesma
24
 FACILITATORS/SECRETARIES
(First Session)

FĆĈĎđĎęĆęĔėĘ SĊĈėĊęĆėĎĊĘ
1. Fr. Ely Fuentes 1. Sr. Mary Ann Guevarra, DC
2. Fr. Julius Jacobres 2. Sr. Emelinda Falsis, FI
3. Fr. John Tadifa 3. Sr. Julieta Ganza, CM
4. Msgr. Jesus Enojo 4. Sr. Guillerma Manggan,MSLT
5. Fr. Moises Tacardon 5. Sr. Ma. Lourdes Medallo, DC
6. Fr. Maurillo Silva 6. Sr. Ma. Lucille Narra, OP
7. Fr. Sinforoso Padilla 7. Sr. Clare Cecilia Salvani, RA
8. Fr. Arthur Ledesma 8. Sr. Ma. Linda Tanalgo, SPC
9. Fr. Romulo Pana 9. Cecile Melancio
10. Msgr. Sergio Jamoyot 10. Natalie Trespeses
11. Fr. Carlo Noquez 11. Victoria Patingan
12. Fr. Jesus Candado 12. Carolyn Cordova

(Second Session)

FĆĈĎđĎęĆęĔėĘ SĊĈėĊęĆėĎĊĘ
1. Aida Gomez 1. Analyn Mira lores
2. Amelita Maroma 2. Angela Arungayan
3. Andrew Ong 3. Ariel Bendo
4. Angie Balatongle 4. Donella Zamudio
5. Antonino Salovino 5. Cecile Adrias
6. Estella Paredes 6. Clint John Recopilacion
7. Carrose Lamca 7. Cora Malacaman
8. Cecilia Velasco 8. Dinda Tamayo
9. Celina Dalipe 9. Gemariza Talaman
10. Dianne Tormon 10. Gerry Rublico
11. Dolores Octaviano 11. Irene Betina Pueyo
12. Ed Cabayao 12. Leslie Freires
13. Erlando Octaviano 13. Mae Chua
14. Febe Brasileño 14. Mai Lacson
15. Fely Lopez 15. Malou Dadivas
16. Florentina Awitan 16. Marieta Edquila
17. Fr. Lester Villa 17. Marydith Sombilon
18. Gerard Espulgar 18. May Grace Feliprada
19. Glenn Ticzon 19. Mylene Cortel
20. Jean Montero 20. Pamela Trompeta
21. John Paul Catuiran 21. Peter Tiu
22. Jovito Pastrana 22. Pia Nava
25
FACILITATORS/SECRETARIES

23. Joy Mendoza 23. Renette Uy

24. Lourdes Villa 24. Romar Cubin
25. Ma. Nima Balmes 25. Rommel Velasco
26. Mario Sequio 26. Rose Areño
27. Mark Macaranas 27. Sr. Alma Amancio, OP
28. Maximo Montero 28. Sr. Clare Salvani, RA
29. Mayette Bugaoan 29. Sr. Dodgie Gil, CM
30. Melvin Castor 30. Sr. Erlinda Falsis, FI
31. Mike Gomez 31. Sr. Guillerma Manggan MSLT
32. Mona Lisa Luzuriaga 32. Sr. Linda Tanalgo, SPC
33. Nathaniel Samson 33. Sr. Ma. Magdalena Erasmo, DC
34. Nemia Villareal 34. Sr. Sera ica Tolentino, OP
35. Nestor Tarrosa 35. Valerie Maravilla
36. Pedro Velasco 36. Yelkey Ong
37. Ramon Astorga
38. Rebecca Rascon
39. Reginald Gamba
40. Rhenard Catilo
41. Ruby Buena lor
42. Sr. Evelyn Tingson, CM
43. Sr. Jose ina Capatan, OP
44. Sr. Marie Marthe Orencio, SPC
45. Sr. Pilar Guillen, OP
46. Susan Grecia
47. Toni Jun Tamayo
ETARIES

(Third Session)

FĆĈĎđĎęĆęĔėĘ SĊĈėĊęĆėĎĊĘ
1. Amelita Maroma 1. Ana Celiz
2. Cecilia Velasco 2. Arlene Samson
3. Celia Parcon 3. Cora Malacaman
4. Dr. Dolores Octaviano 4. Emily Antoniet Gawput
5. Mr. Erlando Octaviano 5. Gilda Rivero
6. Eddie Cabayao 6. Jennifer Lee
7. Flor Hubag 7. Leslie Freires
8. Glenn Ticzon 8. Mai Lacson
9. Lourdes Villa 9. Malou Dadivas
10. Ma. Cristina Molano 10. Marhila Opinion
11. Ma. Soterania Layao 11. Maylinda Saclote
26
 DELEGATES

12. Max Montero 12. Merlyn Sustento

13. Mayette H. Bugaoan 13. Mylene Mondejar
14. Nathaniel Samson 14. Norma Souribio
15. Pedro Velasco 15. Pamela Trompeta
16. Ramon Astorga 16. Rene Secular
17. Reginald Gamba 17. Renette Uy
18. Rosally Perlas 18. Ricky Gubac
19. Tristram Javellana 19. Mary Babbeth Vargas
20. Valerie Maravilla

ROSTER OF OFFICIAL DELEGATES

November 17-19, 2005
(First Session)
August 7-10, 2006
(Second Session)
November 13-17, 2006
(Third Session)

WĔĒĊē RĊđĎČĎĔĚĘ
1. Sr. Emelinda Falsis, FI
2. Sr. Julieta Ganza, CM
3. Sr. Mary Ann Guevara, DC
4. Sr. Guillerma Manggan, MSLT
5. Sr. Ma. Lourdes Medallo, DC
6. Sr. Ma. Lucille Narra, OP
7. Sr. Clare Cecilia Salvani, RA
8. Sr. Ma. Linda Tanalgo, SPC
9. Sr. Agnes Ulahannan, SCSA

MĊē RĊđĎČĎĔĚĘ
1. Dom. Filomeno Cinco, OCSO
(3rd Session)
2. Rev. Fr. Raymond Ferraris, SSP
3. Dom. Alberic Maisog, OCSO
(1st Session)
4. Rev. Fr. Fernando Peralta, SDB
5. Rev. Fr. Rodolfo Sicio, OSA
6. Rev. Fr. Manuel Vergara, OSA
7. Rev. Fr. Lim, Florentino, CIHM
(2nd & 3rd Session)
27
DELEGATES

LĆĞ MĊē Ćēĉ WĔĒĊē

1. Lea Aguilar 35. Cenon Lama

(1st and 2nd session) 36. Josefa Madrones
2. Marjoe Alcarde 37. Norma Magbanua
3. Lucena Amalay 38. Anabella Manderico
4. Jordan Ani 39. Cecile Melancio
(1st and 2nd session) 40. Nicolas Sian Monteblanco
5. Arvin Almira 41. Andy Padisio
(3rd Session) 42. Victoria Patingan
6. Azares, Pete B. 43. Benjie Pelobello
7. Cynthia Baga 44. Enrique Penticase
8. Alaida Berco 45. Ma. Anastacia Rosel
9. Bertito Bertita 46. Virginia Segovia
(3rd Session) 47. Dexter John Sevilla
10. Rogelio Bonifacio 48. Cristeta Sucaldito
(2nd and 3rd Session) 49. Ma. Arni Sumaylo
11. Antonio Buyco 50. Norberto Suresca
12. Victoria Calumpita 51. Linda Tacorda
13. Neonita Capirayan 52. Diomar Tamon
14. Antonio Arnil Chan 53. Natalie Trespeses
15. Marjorie Cha 54. Milagros Vencer
16. Brigida Clementir
17. Ronelo Compas
18. Carolyn Cordova
19. Daisy Daquilanea
20. Angelito Dasmariñas
21. Cipriano Delideli
22. Reelani Delideli
(1st Session)
23. Endiglo Diaz
24. Dean Dicen
25. Mrs. Escobia, Purita H.
26. Erlyn Fandinola
27. Patricio Fio
28. Rey Dhann Garcia
29. Precila Geacaniga
30. Elena Gelloagan
31. Noel Genturo
32. Jose Nono Guzman
33. Ramon Hechanova
34. Jose Carel Jondonero
28
 DELEGATES

DĎĔĈĊĘĆē CđĊėČĞ

1. Fr. Paul Acebuque 39. Fr. Juan Parreñas

(1 Session)
st 40. Fr. Nonito Pelobello
2. Fr. Robert Amalay 41. Msgr. Ramon Pet
3. Fr. Neil Antenor Cruz 42. Fr. Franklin Pilaspilas
4. Fr. Beltran Nonato 43. Fr. Richard Pinongcos
5. Fr. Jesus Candado 44. Fr. Joel Rudi
6. Fr. Eleuterio Carton 45. Fr. Renante Salabe
(deceased) (2nd and 3rd session)
7. Fr. Rabindranath Catalan 46. Fr. Patricio Salarda
8. Fr. De Leon, Ronald 47. Msgr. Claudio Sale
9. Msgr. Jose Ma. Delgado 48. Fr. Socrates Sardon
10. Fr. Gil Elanga 49. Fr. Ralph Siendo
11. Fr. Amador Encanto 50. Fr. Maurillo Silva
12. Msgr. Jesus Enojo 51. Fr. Abelardo Sobredo
13. Msgr. Amadeo Escañan 52. Fr. Paul Solomia
14. Fr. Manuel Escanlar 53. Fr. Rolando Suplido
15. Fr. Alejandro Esperancilla 54. Fr. Elmer Tababa
16. Fr. Ely Rafael Fuentes 55. Fr. Moises Tacardon
17. Msgr. Jose Gamboa 56. Fr. Herminio Tacardon
18. Fr. Anastacio Gonzales 57. Fr. John Taclain
19. Fr. Maloney Gotera 58. Fr. John Tadifa
20. Fr. Jose Alberto Guillen 59. Fr. Ildefonso Tagamolila
21. Fr. Rolando Haguisan 60. Fr. Bernard Taypen
22. Fr. Ricardo Iniego 61. Fr. Tomas Terania
23. Fr. Julius Jacobres 62. Fr. Joenick Territorio
24. Fr. Excel Jaén 63. Fr. Dindo Rei Tesoro
25. Msgr. Sergio Jamoyot 64. Fr. Ryan Fernando Teves
26. Fr. Rex Jiloca 65. Fr. Tomas Tibudan
27. Fr. Arthur Ledesma 66. Fr. Emmanuel Tuberada
28. Fr. Winifredo Losaria 67. Msgr. Higinio Velarde
29. Fr. Ramon Masculino
30. Fr. Gil Mediana
31. Fr. Francisco Nicolasora
32. Fr. Carlo Noquez
33. Fr. Clasico Nufable
34. Msgr. Meliton Oso
35. Fr. Sinforoso Padilla
36. Fr. Romeo Roberto Palencia
37. Fr. Edgar Palmos
38. Fr. Romulo Pana
(1st Session)
29
30
 SUMMARY OF THE ACTS

PADULONG SA BUG-OS NGA PAGHILIUSA

“Towards Fullness of Communion”

P
The evolu on of a community comes about over varied moments
and movements in the story of place and people . . .
1521 March: the Spaniards came and in colonizing the Philippines,
brought Chris anity to the people . . .
1579: Manila became a suffragan diocese (which included the
whole archipelago of the Philippines) of Mexico.
1595: Cebu became a suffragan diocese (which included Jaro) of
the Archdiocese of Manila.
Jaro, 1865 May 27: became a diocese by virtue of the Papal
Bull of Pius IX. Fray Mariano Cuartero, OP, was its shepherd
which included the entire islands of Panay, Negros, Romblon,
Palawan, and territories that included Zamboanga, Basilan,
and Davao.
Jaro, 1951 June 29: raised to an Archdiocese by the Papal
Bull of Pius XII. The Most Rev. Jose Ma. Cuenco was its first
metropolitan archbishop. Its suffragan dioceses included the
ecclesias cal jurisdic ons of Bacolod (undivided), Capiz (with
Aklan), and the prelature of San Jose de An que.
Jaro, 1985-1990: very ac ve par cipa on in the CBCP-ini ated
na onal renewal ac vi es – Marian Congress (1985); Na onal
Eucharis c Year (1987); The “Par cipatory Church” Program of
the Bishops Ins tute for Lay Apostolate – BILA (1989); Archdi-
31
SUMMARY OF THE ACTS

ocesan Bible Congress (1990); Na onal Cateche cal Year Arch-

diocesan Congress (1990) Pre-PCP-II Consulta ons (1990), and
the locally ini ated, Archdiocesan Youth Consulta on (1989).
Though the enthusiasm and par cipa on were not carried
through sustained ac ons, these were significant moments in
the local Church of Jaro where the Archbishop (Piamonte) with
the clergy, religious, and selected lay and youth leaders gathered
together to pray, encounter in fellowship and dialogue, work

the place on planning/formulations of

resolu ons for pastoral renewal,
and studied updated teachings
St. Vincent Ferrer Seminary. of the Church. These did not go
The womb of the archdio-
cese…where future priests to waste. They raised the con-
begin and grow in forma- sciousness of both clerics and lay
tion. As the venue for the
Synod, SVFS was amazingly in the re-defini on and renewal
most suitable, for practical of what it meant to be Church.
convenience, its “historical
refrain” in the Journey of Jaro, 1991-2000: period of
Jaro, and all its other sym-
bolic reasons. Its antiquity intense activity and involve-
was welcoming enough to ment in the archdiocesan level,
make one feel he belongs complemen ng and implement-
to a deep social and spiri-
tual heritage in an ancestral ing PCP-II (1991). Starting off
home. One could not forget with the clergy and lay assem-
the profoundly touching in- blies that culminated into the
defatigable service of young
family members: formator joint assembly of clergy and
priests and seminarians. One lay leaders for pastoral plan-
cannot begin to chronicle all ning, the Archdiocesan journey
the details of the manpower
and logistics that Fr. Ralph prepara on for community life
Siendo has mobilized: meals, increased in fervor, grounded
sleeping quarters, venues for on the challenges of the Arch-
plenum, workshop groups,
diocesan Vision-Mission, and
fa c i l i t i e s a n d e q u i p m e nt
for secretariat, etc. It was its implementa on with PCP-II
definitely an inn-home along
the journey. through the institutionalized
office of the Jaro Archdiocesan
Pastoral Secretariat (JAPS). The thrust of this decade was “the
promo on of integrally developed ‘community of disciples’
towards renewal of faith life in the archdiocese.” By 1996,
the increased par cipa on in the pastoral planning process
towards building the archdiocese as a community of disciples
of the Lord, naturally set up the Jaro Episcopal Commission
for PCP-II Implementa on (JECPI). This went about its task of
organizing, educa ng, and forming leaders and communi es
in the evangeliza on/renewal process. With “Ter o Millennio
Adveniente” - the three years of prepara on for the Great
Jubilee con nued to facilitate integral evangeliza on through
the building of Chris an communi es.
32
 SUMMARY OF THE ACTS
A change of pastoral leadership came about a er the death
of Abp. Alberto J. Piamonte in December of 1998. Abp. Angel
Lagdameo, known as the “synod bishop,” assumed the Sheep-
fold of Jaro on May 2000.
JAPS assessed that from 1985 to 2000, covering “14 years
of struggling yet spirited years, the Archdiocese was able to
consolidate her pastoral posture in the advent of the 3rd Mil-
lennium. By this me, the Archdiocese was able to come up
with a ‘reasonable framework/schema’ of a more unified and
integrated Pastoral Plan complemented by the opera onal BEC
Program. By the eve of the millennium, the archdiocese had
been graced by the Trinity to have come to a heightened, more
communitarian ‘ac ve state of mission.’ ’’
Jaro, 2001: GOLDEN JUBILEE of the Archdiocese. Mee ng the
challenge of the new millennium in the spirit of gra tude, the
archdiocese was s rred to con nue, with its new Shepherd,
along the tract of the new evangelization movement. The
inten on to convoke the 3rd Archdiocesan Synod of Jaro was
proclaimed, with the theme: “PADULONG SA BUG-OS NGA
PAGHILIUSA.”
Therea er, the Synod Secretariat (JASS) was organized. With
the JAPS, they set about their joint tasks of collabora ng with
the Archdiocesan Commission Heads a er the iden fica on of
the fourteen (14) synod agenda/pastoral concerns presented
to parishes and vicariates for recommenda ons. Aside from
conduc ng orienta on sessions, profile surveys and consulta-
ons-valida ons, and organiza on of parochial and vicarial
Synod Commi ees, the JASS cajoled, demanded, begged, and
run a er dra s of Lineamenta, the precursor of the Instrumenta
Laboris. The la er were presented and discussed during the
Synod Conven on.

As in all Spirit-led events, there were many challenges that befell the
Synod prepara ons. There were a lot of tests. The varied person-
ali es, temperaments, world views, and agenda slowed down the
process. Reac ons by some of the members of the presbyterium,
at the changes ins tuted by the new leadership was a painful
passage. Nevertheless, at hindsight, the trials, especially in 2002,
served as forma ve experiences for pa ence and expansion of
heart and mind, among others. These prepara ons con nued to be
graced by the spirit of courage and steadfastness to keep tro ng
the journey towards renewal. The price for New Life is the paschal
mystery that apexes at the cross. The Third Diocesan Synod of Jaro
was not exempt from the high cost of sacrifice . . .
33
SUMMARY OF THE ACTS

THE SYNOD

T F S T D S
N 17-19, 2005

November 17, 2005. Day 1.

St. Vincent Ferrer Seminary (SVFS). Very early in the morning at

6 o’ clock, the seminarians were s ll running around with last
minute prepara ons, as the summoned lay representa ves from
various vicariates arrived in their Sunday get-up. Gradually, the
others came together, or in trickles from the different points
of the archdiocese. Women with dress bags and overnight lug-
gage; men with their envelopes and even lighter overnighters,
se led in accommoda ons prepared for them, while others
waited in congenial conversa ons around the hallways. Coffee
was ready and wonderful. Breakfast was sumptuous! Many of
the priests arrived with their lay leaders, others sought theirs.
Others, sought each other.

Registration tables, ably coordinated by Elsa Villariza and

other Jaro Archdiocesan Synod Secretariat (JASS) volunteers,
were mobbed as more and more delegates to the First Session
of the Third Diocesan Synod signed in. The plastic envelope
bags contained the usual pencil and papers, synod documents
and floor plans of the seminary, as well as the well-prepared
liturgy booklet for the 3-day-prayer-work-encounter-study
of a community. A special feature were the multi-colored
cloth hand fans!

A er all the pre-Synod mee ngs and assemblies, the faces

were mostly familiar and friendly. They knew that they all went
through the same processes, but each had different stories to
outdo each other in fun and challenges. But all were one in
the great task ahead for the archdiocese. Somehow, the at-
mosphere was easy . . . gentle . . . reverent. An cipa on filled
the air with prayerful vibrancy. It’s as if somewhere in the air,
people were saying, “This is it! At last!”

The 8 o’ clock Opening Rites began at the St. Vincent Ferrer

Seminary Chapel with the precise instruc ons of Fr. Alejandro
Esperancilla, archdiocesan liturgist. Celebra ng the first day of
the Synod on the Feast of St. Elizabeth of Hungary, the people
of God, proceeded to the St. Elizabeth Metropolitan Cathedral
singing litanies to the Saints. By 9 o’ clock the delegates a end-
ing the Eucharis c Celebra on, were happily inspired by the
34
 SUMMARY OF THE ACTS
homily of Archbishop Angel N. Lagdameo on, “A Synod, Mirror
of Church Life and Journey.” Forty years a er Va can II, 13 years
a er PCP-II, 72 years a er the 2nd Synod of Jaro, Abp. Lagdameo
enjoined the delegates to humbly profess communion with the
Universal Church under Pope Benedict XVI. Empowered by the
prophe c challenge, to look at one brief moment in the life of
the diocese, not to lose its focus on Jesus Christ . . . but to catch
the sun by its rays . . . by doing what the Lord tells us to do, the
Synod was finally opened.

The whole delega on proceeded back to SVFS. Then, at the au-

ditorium, the official venue for the Synod plenary sessions, Abp.
Angel Lagdameo, Msgr. Gene Velarde, Synod Secretary General,
and Msgr. Jose M. Gamboa, Synod President-Delegate, took
their places at the presiden al table on the stage, and presided
over the sessions. The par cipants were welcomed by Msgr.
Gamboa which was followed by the procedural orienta on of
Synod Execu ve Secretary, Fr. Joenick Territorio. The day’s work
was moderated by Fr. Robert Amalay.

Of the expected 129 par cipants, 122 were acknowledged

during the first roll call.The first Instrumentum Laboris on the
Life and Ministry of Women Religious in Iloilo, was presented
in 30 minutes by Sr. Mary Ann Guevarra, DC, AWRI president.
Then, it took 50 minutes of plenary interven on from various
delegates, sustaining interest, despite the over me. Msgr.
Jose Gamboa adjourned the morning session at 12:30 with
the Angelus and the Prayer Before Meals.

Calling back the session at 2 p.m., Fr. Territorio announced some

revisions in the schedule and clarified the procedures further.
Delegates went to Workshop
Groups, in designated places, to
discuss further on the proposals
the place
related to the Life and Ministry of Chapel, Liturgy, and Choir.
Prayer and worship as chan-
Women Religious of Iloilo. nels of graces for the Synod
were meticulously prepared
by Fr. Esperancilla and mem-
5 p.m. A er the merienda break, bers of the Liturgy Committee.
the delegates trooped back to the The chapel was always aptly
auditorium for the presenta on of arranged, then re-arranged
according to the celebration,
the second Instrumentum Laboris helping to lift up the spirit,
on Vocations Promotion by Fr. laying ground for the experi-
Richard Pinongcos. ence of the sacred. The prepa-
ration of the prayers, put
together in printed booklets,
and the seminarians who sang
Plenary interven ons were mostly in all prayer celebrations,
by priests, but the voices of the were, indeed, grace-filled.
lay leaders, farmer-delegate, and
35
SUMMARY OF THE ACTS

youth, were also heard. The varied arguments regarding the

parameters of voca on promo ons and missionary forma on,
built up heaviness in the air. Fr. Amalay had to use a lot of traffic
management, or was it diplomacy? While Fr. Pinongcos was try-
ing to figure out where the whole thing was going, the Execu ve
Commi ee was anxious about procedure for breadth and depth,
within the given limited me.

The 6:30 Evening Praise, started with the Prayer for Light that so -
ened the disposi ons and perspec ves of the delegates. Dinner at 7
o’ clock was animated with further discussions, manifes ng intense
involvement in the concerns for the future of the archdiocese.

At 8 p.m. the delegates were ushered to workshop group

discussions un l 9:15. It was a good full day of hard work,
and sa sfied delegates stayed a li le bit more for nightcap
fellowship, while others crawled in to rest.

Meanwhile, the Working Commi ee, especially the Secretariat

was crazy-busy with all the details of workshop colla on and
all other things that ru n a synod. Rowena Daquilanea, was up
ll the wee hours of the morning, coordina ng the needs for
the encoding of the workshop secretaries with the help of the
seminarians. She was also the point guard for all other needs
in the Secretariat.

November 18, 2005. Day 2.

The Synod started with Morning Praise and Mass. A er break-

fast at 7 o’clock, all the delegates were gathered again in the
auditorium. A er the Call to Order, Cynthia Baga and Marissa
Daquilanea (who missed sleep) made a mul -media presenta on
of the Recap of the First Day.

Chronicler’s Recap of Day 1

…and, thus, con nued the story of the people of God.

Since the first call, many years before, of the visionary
ArchAngel, the people have taken their easy me…tak-
ing small steps, big leaps, fast tracts, head on collisions,
slowing down, wai ng, healing, celebra ng, taking
each other’s hand in the journey “padulong sa bug-os
nga paghiliusa.”
36
 SUMMARY OF THE ACTS

On the great day of the patroness’ feast, 126 delegates and

73 observers from various communi es came once again
to the ancestral home, summoned to assist ArchAngel and
his circle of high priests to discern and study in a prayer-
ful way for three days ma ers that affect the Life of the
people in the ArchLand.
Very early in the morning, on the fourth day of the
week, they came in trickles from different points…wel-
comed with joy and ease…they came with their rever-
ent an cipa on, ready to seriously work, carrying the
concerns of their local communi es in their hearts.
A people in procession…imploring the saints to join their
prayers…bringing along the light of the Spirit…to God
they offered themselves in sacrifice and communion…a
people focused…no longer lost in the desert…clear of vi-
sion and convic ons…united with ArchAngel in direc on
and determina on…
As the day progressed, they showed their dedica on to
their tasks. On two counts, like troubadours with differ-
ent voices and instruments, they were able to contribute
to the opus with the ar ul conduc ng of Master Robert.
Tired, but still eager to work, they trekked into the
workshop groups, twice over, ahead of the bell, for more
opportuni es to par cipate. Many insights and sugges-
ons were offered on the two important concerns: Life
and Ministry of Women Religious and Voca ons and Mis-
sion. Indeed, it was a grace-filled experience of sustained
interest even when the hours were extended. The gentle
fellowship celebrated during meals and breaks con nued
to ckle private conversa ons about life among the people
in the ArchLand.
In-between rounds, when evening drew near, everyone
dropped what they were doing and took their places once
again in the place of worship, punctua ng the day’s work
with joyful thanksgiving to the God of Life as well as to the
patroness and the other blessed women who have always
accompanied the par cipants on their journey.
Like candles burning the whole day, the people were burn-
ing low by late night. And so, they re red…with the warm
flickering glow of the flame of joy and hope…

Wri en by Cynch Concepcion-Baga

with Noodles Daquilanea on mul -media presenta on.
37
SUMMARY OF THE ACTS

At 9:10 a.m. Sr. Mary Ann Guevarra, DC, once again took the
stage and confidently presented the collated proposals on
Women Religious. Interven ons and agreements did not take
very long for the five proposals.

the place After the long discussion on

Vocations and Mission the
A u d i to r i u m . T h e r e a r e m a ny night before, Execu ve Commit-
angles to chronicle about the tee member, Dean Dicen, pre-
auditorium. One reason why Fr.
Phillip Neil Antenor Cruz kept sup- sented the corrected proposals.
plying delegates with paypay, was Although he felt confused and
not just to add color, but mainly hesitant at presen ng the op-
because it could be very warm
inside the auditorium, especially posing proposals, it was not
when the discussions get exciting. met too long with further argu-
Large industrial fans were around ments. Everyone agreed that
but did not supply enough cool air
for comfort. two separate commissions be
created out of the exis ng Arch-
The old wooden theater seats were
hard for comfort, but they kept diocesan Commission on Voca-
many delegates awake most of the ons and Mission (ACVM).
time. The Secretariat labeled the
seats where the delegates were
to stay for ease in finding them The third Instrumentum Labo-
and when documents needed to
be distributed especially for vot- ris on The Life and Ministry of
ing. They made sure that there the Clergy was presented by
was comfortable distance from birthday celebrant, Fr. Ramon
each other.
Masculino, director of the Com-
The stage was one feature that mission on Clergy. The Instru-
subliminally influenced the disposi- mentum was a presentation
tion for the sacred journey. On the
first day of the First Session, the of the heart. The assembled
almost life-sized Christ hanging on delegates were solemnly lis-
the cross towered on the left side tening to the blessings and
front corner of the stage, facing
the assembly. Softened by four acknowledged weaknesses of
tall antique candelabras and the the clergy which even moved
enthroned Bible at its foot, the Fr. Masculino to tears of hope,
scene gave that malleable sense
of assurance ― Divine Presence in its possibili es. The silence
looking over the people making was deafening.
the journey. Ably arranged by Fr.
Antenor Cruz, greens from the left
bottom edge of the stage running
The suspenseful break for
lunch didn’t give much me
for the delegates to express their comments and reac ons in
the plenum. But the quiet atmosphere was one of prayerful
reflec on. Lunch was alive with so many exchanges. Some
priests and lay were too hyped up to go for siesta. By Call to
Order at 2 p.m., the assembly was ready for the long haul of
interven ons. Many of the lay shared concrete reali es and their
experiences with priests which further reiterated and expanded
the Instrumentum. Despite the me management and “traffic
38
 SUMMARY OF THE ACTS

control” of Fr. Amalay, a recess was later called by the Execu ve

Commi ee. Merienda was served in the workshop groups which
finished early. The Secretariat pounded on the computers for the
colla on of comments and recommenda ons from the workshop
groups and the plenary session. The delegates milled around in
informal conversa ons.

As ever, with “Day Is Done,” the Evening Prayer brought the del-
egates back together in the bosom of the Lord’s heart. Sober and
determined, they enjoyed dinner and were ready for the presenta-
on of the proposals on the Life and Ministry of the Clergy. There
were just so many items to work on. Some delegates were already
too red to respond and break the monotony and drowsiness. Oth-
ers impa ently asserted to take the proposals slowly and seriously.
Fr. Excel Jaen passionately appealed, with suppor ng applause,
for all to consciously stay and work for the life of the diocese, es-
pecially since it would affect the next 100 years. As the passionate
interven ons were climbing to a crescendo of diversity, a call to
humility and pa ence, “detoured” the assembled flock from the
issues raised. A review on the methodology of proceeding during
plenary interven ons was in order. A er some me, Archbishop
Lagdameo enjoined everyone to reflect upon the proposals and
sleep over them. With his thanksgiving prayer to the Spirit who
was over-worked that evening, his blessing to each one was to
find joy in cas ng the net for the distant future. With that, all were
relieved and went to rest.

November 19, 2005. Day 3.

A er Morning Praise and breakfast, the Call to Order in the audito-

rium was sounded and followed by the presenta on of the recap
to capture the previous day’s experience and set the mood for the
next sessions:

Chronicler’s Recap of Day 2

The RECAP for yesterday comes to us this morning in the form

of prayer. May we invite you all to sit straight and tall, take
a deep breath and listen medita vely to its reading. We will
all recite, together, the Response at the end.
Praise Yahweh, all you na ons!
Acclaim Yahweh, all you peoples!
For Yahweh’s faithful love is mighty,
And Yahweh’s faithfulness everlas ng. Praise Yahweh!
39
SUMMARY OF THE ACTS

Psalm 117
A Psalm on Yahweh’s Accompaniment
Padulong sa Bug-os nga Paghiliusa
From our flickering light of joy and hope…
Yahweh burst forth with sunlight
promising a second day of transcendent God-engagement.
Star ng our day with praise, we called upon Yahweh,
Who blessed our celebra ons of life and visions
around tables of sacrifice and abundance.
When we gathered ‘round a end
listening to our outputs from parchments read,
Oh Yahweh, You affirmed our work
with resolve to commit to a future… yet, to unfold.

Oh Yahweh, Yahweh,
how mysterious are the ways with which You touch us…

From your daughter of charity – a confidence in the yet to come

of deeper involvement of Women Religious
in the parishes and the archdiocese.
From Your lay execu ve – a confusion and some anxiety
for the opposing proposals on VocaƟons and Mission
Oh Yahweh, stay with us more closely
we need light!
But the deepest stand-out of the morning, Oh Yahweh,
was from Your anointed ones on the
Life and Ministry of the Clergy.
The servant elder, celebra ng his birthday,
touched us and s rred the flow of tears
from the depths of Hope beyond the shadows…

Oh Yahweh, how You enter our souls

And cleanse us with the breath of Your Love…
From the mid-morning break
You brought us back and knocked upon our discerning hearts
examining how we were engaged one way or the other
In the manner of proceeding.
Blessed be, Yahweh,
Passionate were the interven ons in the plenary.
Courageous was the sharing of the laity,
Affirming further the dreams for the clergy.

In three succeeding workshops

The parchment was worked upon with closer scru ny
40
 SUMMARY OF THE ACTS
For others, no query,
For others, more me culously,
Yet everyone cared;
For You, Yahweh, have sworn them
“…in the order of Melchizedek, priest forever,”
to lead Your people
PADULONG SA BUG-OS NGA PAGHILIUSA.
Wai ng, relaxing into the evening,
Praying our gra tude to You, Yahweh,
For the trials and triumphs of the day.
You rewarded us with lechon and halo-halo
And we tackled the plenum with gusto!
Spirit-filled You surprised us, Oh Yahweh!
When the final parchments were presented,
New twists for the religious women
Carrying a more expanded organiza on,
A new face for the voca ons and mission
Branching into two concerns.
Oh Yahweh, marvelous indeed is Your Wisdom!

Just as we were star ng to be pleased with ourselves

Amidst the interac ons of delegates and secretariat,
The indefa gable energy
and ar ul skill of Your servant-moderator,
And the generous work behind the scenes…
Oh Yahweh, You tried us… You slowed us down.
You know how intensely we desire,
To be efficient and organized.
And yet, you challenged us, Oh Yahweh,
In our struggle amidst diversity.
Making sense of our uniqueness,
Closely looking into our lifestyles and rela onships,
How You called us to be humble!
Yahweh, You lead us all
To experience openness to what was
Uncontrollable,
Unpredictable,
Uncomfortable…

We thank You, Oh Yahweh,

For truly giving us spaces in our hearts
To find charity, compassion, and reverence
And the hues that make up the spectrum
In the rainbow of our reality.
Oh, Yahweh, how endearing You truly are…
For teasing us,
Playing with us,
41
SUMMARY OF THE ACTS

Not sparing us Your sense of humor.

If only to break fa gue and monotony
You awakened us to stay on and work consciously
For the life of the archdiocese
Into the next century!
Oh Yahweh, Yahweh!
In prayer we begged earnestly,
Make us open and humble instruments of COMMU-
NION
In Your ministry.
With the blessing of our archbishop,
Humoring how we have over-worked Your Spirit,
We thanked You truly, madly, deeply
For staying with us throughout the day!
Praise be Yours, Oh Yahweh!
For giving us the joy and strength
To cast the net for the distant future.
For to You be the glory and praise!
Amen.

Wri en by Cynch Concepcion-Baga

with Noodles Daquilanea on mul -media presenta on

On the first half of the morning, Fr. Ramon Masculino contin-

ued to present the proposals for the Life and Ministry of the
Clergy. There were more interventions but with fresher and
clearer heads, the hearts of the delegates found their way
to peace together. After the late break, Msgr. Higinio Velarde
explained the Norms on Voting and the delegates cast votes
on the Final Proposals of the three areas of concern: Women
Religious, Vocations and Mission, and Clergy.

Lunch was taken hurriedly un l all ran to the grand staircase for
the picture-taking. Cer ficates were claimed at the registra on
tables. Then, all were ready for the procession, celebra ng
Christ the King, as Archbishop Lagdameo brought the Blessed
Sacrament to the West Visayas State University (WVSU)
grounds. A er the Mass, closing the Eucharis c and Marian
Year, the Synod proposals were presented to the Archbishop
and the First Session of the Third Synod of Jaro was also brought
to a close. Delegates went back to ordinary life knowing they
have worked hard and will s ll con nue to work for whatever
the Lord desires for the archdiocese in the next 100 years.
42
 SUMMARY OF THE ACTS

T S S T D S
August 7-11, 2006

August 7, 2006. Day 1.

Nine months a er the First Session, the Second Session of the

Third Synod of Jaro began in much the same way as the First.
However, delegates were more at ease and comfortable from the
very first moment they came back to SVFS. On that cloudy day,
registra on and breakfast went smoothly.

Four days were allo ed for five pastoral areas of concern. Each
delegate had been given advance copies of the Instrumenta
Laboris of the five concerns. So, the delegates were more ready.
Kits were handed out at the registra on tables. They contained
the usual wri ng implements, schedule, map, and liturgy book-
let. And this me, the delegates were treated to bright-colored
Spanish fans… very much a uned with the colorful spirit that
the five pastoral concerns promised to s mulate.
8 a.m. Opening Mass was
held at the SVFS Chapel. No
more dramatic procession
the place
its width to the right, created a
to the Cathedral. …. Just visually smart arrangement, leav-
filial, cozy…quiet…relaxed. ing a continuous effect, where it
was balanced on the right corner
The agenda and disposi on with a smaller antique statue of St.
was to pray and work. Arch- Elizabeth of Hungary. Standing on
bishop Lagdameo invited a pedestal on the platform in front
of the stage with a beautiful non-
everyone to create a future distractive colorful spray of flowers
from visions and dreams and beside it, St. Elizabeth provided the
to have fun with ideas and feminine stance just behind the
with each other. He also of- three Synod officials seated at the
fered the image of flamingos presidential table.
and fireflies, flying together
Everyday, for all of the three Ses-
in formation as they move sions Fr. Antenor Cruz would ar-
in unity and support, rising range and re-arrange these muted
to the challenge of the new objects of support. Sometimes, it
vision. Later a er the lunch would simply be a lean antique
break, he expounded further crucifix with the Bible and candles.
on the symbolic meaning of On the last days, different images
of Mary would grace the stage.
the flamingos – bringing new
life and energy.

9:30 a.m. The Opening speech of Msgr. Jose Gamboa, the presi-
dent delegate, in his hoarse voice, reminded us of the struggles
43
SUMMARY OF THE ACTS

the place and invited us to have help-

ful attitudes. . . the spirit
But functionally, the Synod
banner bearing its logo and behind the synod. . . making
a huge wide screen for multi- sense of what is happening.
media projection dominated . . what have we done? What
the background of the stage. are we doing? What do we
During the First Session, sec- need to do?
r e ta r i a t d o c u m e n ta t i o n o f
plenar y inter ventions were
projected on the screen. Cor- Then, updates from the Ex-
rections and editing, as well as ecu ve Commi ee were an-
recording were all done right nounced. Fr. Ramon Mascu-
there and then. The efficiency lino assumed the assignment
of computers! Presentors and of Executive Secretary, fol-
moderators stayed below on
the left side of the platform, lowing Fr. Joenick Territorio’s
with the use of the lectern and resigna on. Dra ers and con-
microphone. Remarkably, these sultors made up new commit-
technical devises evolved in tees. New secretaries and
its availability and utilization. moderators were oriented to
The multimedia presentations
of the recap every morning take turns in the workshop
impressed on the delegates groups. All the technical and
the wonder of audio-visual procedural reminders and
communications. During the flowcharts were presented.
Second Session, there were two Work was the ethos. Prayer
projector screens set up at the
center and right side extension was the context.
of the stage. The center screen
was used by some presentors to Fr. Robert Amalay took the
project the visual presentations floor as moderator once again.
of their Instrumentum Laboris. The headcount of delegates
During the plenary delibera-
tions, it was used to project was 53 lay and 59 clergy on
the original proposals and the first roll call.
right side screen was used to
project the documentation of
the interventions. After the morning break, Fr.
Alejandro Esperancilla pre-
sented the concerns related
to Worship in its essential minimum. He jokingly said that the
lengthy Instrumentum Laboris was penance for sins against
liturgy. So he invited everyone to focus on “Liturgy as our
prayer”…not income…not obligation…not rules and regula-
tions….We come to PRAY….the Liturgist gave a perspective
on how to see and treat Liturgy in a prayerful way….express
and understand….encounter, and we become more loving….
more priest than administrators…PRAYER as Movement of
the heart…to do the best before God. He asked the delegates
to treat all 41 proposals from this perspective with a resolve
to pray, to show our willingness to pray. Liturgy is not just a
prayer…but our prayer.
44
 SUMMARY OF THE ACTS

This touching invitation was delivered with passion…sharing

his personal reflection, ”Please take care of OUR PRAYER…
reminding the assembly that liturgical celebrations are
how we celebrate our relationship with God - that prayer
has social consequences for justice among the church of
the poor. PRAYER makes one a SOCIAL ACTIVIST. Church
of the Poor?…give it a face….in our prayer…in our liturgy.
Encounter with God necessarily invites us to come down
from the mountain… transfigured.”
The assembly was quiet like a gathering of worshippers on
retreat as the presentor focused on “Liturgy as our prayer.”
This prompted the moderator to thank him for a “wonder-
ful recollection.” The presentation and instructions gave a
central perspective and clear parameters to work with. Thus,
these facilitated substantial discussions on the 41 proposals
during workshop groups and plenary interventions. One of
the high points in the plenum, among other issues, was the
lively discussion on participation of women in the liturgy,
gender sensitivity, and Confirmation.

Lunch was festive after the stimulating group discussions

that did not strain too much. It was a good reunion of sorts
for delegates who felt one with each other. Overall, the
atmosphere was congenial.

2:30 p.m. Change of Guards. Fr. Ronald de Leon took over

as moderator for the afternoon. Updated attendance: 120
participants and 7 official observers . . . Warning: Long
afternoon and evening. Then the review of schedule.

Fr. Tomas Terania presented the Instrumentum Laboris on

the Biblical Apostolate. The presence of seasoned active
members and volunteers of the Biblical Apostolate gave
credibility to the spirit of the Instrumentum Laboris. It was
a witness to the Commission’s silver jubilee dedication to
the WORD, through shared work and team support, among
others. Fr. Terania started with a reading from St. Paul’s
challenge to Timothy, the charge to bring the Word whether
convenienced or inconvenienced. He further reflected on
the Identity of the clergy as bearers of God’s Word and all
are tasked to live the Word.

However, since there were so many proposals that could be

synthesized and further clarified, the interventions in the
workshop groups and the plenary assembly were quite knotty.
It was suggested that the many entangled statements be sim-
45
SUMMARY OF THE ACTS

plified. At the end, one got the feeling that the proposals of
the Biblical Apostolate were wanting in some areas. Thus, the
commission was asked to organize and improve their propos-
als to realistically meet the expectations of the times.
The reading of the proposals dragged on until 3:25 p.m. But
the participants sustained interest in the workshop groups.
An extended break was called at 5 p.m. while collation of
Liturgy was still in progress. At 5:35, during the presentation
of the collated report by Fr. Esperancilla, there seemed to be
a “continuation of the recollection.” People were still intent
on listening until dinner break.
At 8:40 p.m. plenary session resumed. Delegates were quietly
attentive in so far as wanting to listen to clarifications on the is-
sues related to the Proposals

the place for the Biblical Apostolate.

There were some difficulty
in clarifying and specifying
By the Third Session, it was the
height of technology! Three pro- proposals but the plenary
jector screens were spread center, assembly was not the place
left, and right. The screen on the for one large workshop. The
left projected digital time that
was set for time check and time process check showed that
limit for the plenary interven- discussions were going in
tions. It was a very useful but two directions: 1) go ahead
controversial devise because it
limited “air time,” frustrating with the modified proposals
some, who wanted to be able to and 2) address the concerns
say everything they wanted to for clarity.
say, in their own good time. But
the moderators were firm. Also,
by the Third Session, most presen- 9:45 p.m. A 10-minute break
tors did not only use PowerPoint, was called for a mee ng among
but many used video and movie
formats and so much more, a the Synod officers. Abp. Lag-
testament to the technological dameo decided that everyone
advancement that the archdio- needed to rest. With prayers
cese was capable of.
and blessings, the delegates
Lighting also improved in the happily re red for the day.
auditorium. For every Session
convened, additional lights were
also installed, made certain that
they were not the variety that
caused drowsiness. August 8, 2006. Day 2.
If only to chronicle that every
detail in the Synod was thought The session began with
about and improved over time, Morning Prayer and Mass fol-
let it be known that by the lowed by breakfast. By Call to
Third Session, everything was
professionally done with very Order in the Plenum at 8:30,
little creases. delegates were ready for the
day’s tasks.
46
 SUMMARY OF THE ACTS
Chronicler’s Recap of Day 1
“Fly Flamingo! Fly!”

Flamingos have flown across the sky

Last year in November, three struggled through
It was not easy; it took a lot of pain
But fly they did with such promise
With the help of the Assembled Flock.

Once again this me the ArchAngel called…

To prod five more to rise and fly
Asking ques ons: How have we been?
How are we, now? How do we wish to be?
In the task to create a vision of the future
Where God’s Glory truly shines.
Yesterday there were two flamingos.
In the gentle morning’s radiance
The first flamingo looked to the Sun
Rapt in the passion of prayer
Stretched and flapped its wings.

Pushing over the blazing climb

Floa ng gracefully over the ocean of dreams
Aligh ng in a perch ready for more flights to come
To bring the Flock to celebrate more deeply
The social consequences of LOVE.

Then in the warm sleepy me of noon

The second flamingo spread its wings up for flight
Climbing straight ahead, with tremendous spirit.
But its wings stalled in the upstroke and snapped
Falling to a dive, the wind against it
As it was not yet strong enough
To set full power straight ahead.

The tumbling spin on the center of the ocean

In the darkness of the night
Was a me of deep reckoning for the Assembled Flock,
Not because the flamingo couldn’t fly,
Not because it did not know how.
Seeing the danger of such a flight
The Flock will search to put things right
To prod and cheer the young bird’s flight.

Young flamingo, don’t sink too low

Dripping wet, explore your sources and strengths!
47
SUMMARY OF THE ACTS

Nothing comes easy without a price.

Ride the highwinds in your undiscovered power,
In your triumphant flight the Flock shall trust
Lead them on to God’s Word
For yours s ll be the height of dreams
To fly on high in God’s Glory.

Wri en by Cynch Concepcion-Baga

with RJ Palmos on mul media presenta on.

9 a.m. Before moving on with two more areas of concern, Fr.

Tomas Terania made a comeback on the Biblical Apostolate.
He presented the newly drafted collated proposals. They
were more organized and certainly stated more clearly. So,
with its much-improved version, it was easy to take up in
the plenary intervention session. There is still much to look
forward to in the Biblical Apostolate, as it moves toward a
more institutionalized ministry in the archdiocese.

Before the break, Fr. John Tadifa made the presentation

on the Life and Ministry of the Youth. He epitomized the
youthful spirit crying out for institutional attention and sup-
port. The workshop groups and the plenary interventions
were all eager to attend to the needs of the youth in the
community. Those involved with the Youth were happy to
have been heard.

Later in the afternoon, Fr. Robert Amalay handed over his

role as moderator to perky Ms. Hilda Montaño, as he pre-
sented the Instrumentum Laboris on the Life and Ministry of
the Laity. The majority in the Church are lay people, yet so
much had to be set in place. The workshop groups labored
and bonded, defining and re-defining roles, functions, tasks,
and the communal spirit of Church.

There was a lull sometime before Evening Prayers and din-

ner. The delegates took a respite from the heavy discus-
sions and just hung around in animated exchanges, while
the collators, drafters, and consultants crowded in the
Secretariat (the audio-visual room) finishing the proposals
to be presented.
48
 SUMMARY OF THE ACTS

August 9, 2006. Day 3.

Mr. Manuel Libo-on was moderator of the day.

Chronicler’s Recap of Day 2

“Midnight Basketball”

I. Introduc on
Warning: The Recap which you are about to see and
hear is
not for the weak of heart.

II. Prrrrrt . . . followed by NBA soundtrack

Announcement: Synod plays basketball!
(cheerers holding candles instead of pompoms)

III. Introduc on of Players.

Team Name - JARO CANDELA
Players:
• C JAYA (Youth)
• Si COLA (ACOL) (Laity)
• Si JACBA (Bible Apostolate)

IV. The Game begins!

a. C JAYA
“Pasahi, pasahi, ara sia ho. Pasahi!” (freeze) Rookie of the
session.”
“C JAYA (psst) C HAYA.”
(NBA Music every transi on)
b. Si JACBA
“I–shoot, i-shoot dasig Birahi, shoot na!!!” (freeze)
“Most Improved Player of the Session.”
“Si JACBA (psst) si HACBA”
(NBA Music every transi on
c. C ACOL
Defense…defense…defense (freeze)
“Most promising player of the Session”
C COLA (psst) C ACOL

VI. Special Awards

And now for our special awards…
1. “Ti paano na lang ang mga kabataan kung
hindi sila magpasakop sa
sustainable agriculture
- Prrrt…..3 points
2. “Ako dugay na nga BEC leader…Namangkot sa
akon ang seminarista,
49
SUMMARY OF THE ACTS
“Brod, ano na ang BEC man?”
- Prrrt…..slam dunk
VII. Significant Viola ons
And now for our Significant Viola ons award
1. Lay empowerment. What is lay empower-
ment? - prrrrt! First foul!
2. Tacorda, “By virtue of our bap sm and confir-
ma on - prrrrt! Second foul!
3. I will permit me you but it should not be an
explana on of lay empowerment. . . .
Ok. Yes . . . According to Va can II
- prrrrt! Third foul!
4. We need an a lay forma on ins tute…
(Archbishop).
But we already have a lay forma on ins tute.
- prrrrt! Third foul!
5. Where are the other fi y par cipants?
- prrrrt! Traveling viola on. TIME OUT!
Day is done

Yesterday was a day punctuated by joy. The joy of be-

ing young, yet being listened to. The joy of struggling,
yet failing and finally seeing it through. The excitement
of pushing hard wan ng to finish only to be cut in the
middle so that we may experience joy even in our hoping.
Yesterday was a day of joy.

Prrrrrrrrrrrrrrrrrrrrt!

Warning: This recap is an important reminder, that as we

are about to reach the finish line, it won’t help us in any
way if we lose now our sense of humor.

Prepared by the SVFS Seminarians

with Fr. Andy Esperancilla,
and the company of the chroniclers.

No ma er how much the recap tried to lighten the day, the

succeeding plenary discussion on the proposals related to the
laity, was lengthy and challenging. It got heavier and more
ring, but interes ng, because the interven ons included
lecture es on BEC, “lay par cipa on and empowerment” and
some kind of Ecclesiology. The longest por on was related to
the Three Councils in the parish.
50
 SUMMARY OF THE ACTS
Fr. Bernabe Tutana presented the Instrumentum Laboris on
Family Life Apostolate. Proposals and discussions in the work-
shop groups and plenary interven ons were very enlightening.
Delegates also took me to make sure that the Commission
on Family Life would set its ins tu onalized course of ministry
that would be able to effec vely respond to the challenges of
the mes.

August 10, 2006. Day 4.

The last day of the Second Session .

Chronicler’s Recap of Day 3

Guided Prayer
(in the tradi on of the Consciousness Examen)

O Most Blessed Trinity,

we con nue to call on Your Light
to fill us with insight
in reviewing how we have been,
as seen through the eyes of Your Heart.

We also ask Your indwelling Spirit

to empower us with Wisdom
as we con nue to journey…
Padulong sa Bug-os nga Paghiliusa.

Yesterday,
as in the past four days of the second session
of this Third Diocesan Synod of Jaro –
we thank you for…

seriousness and dedicated commitment

manifested in the prepara ons and presenta ons,
discussions and interven ons
on the five pastoral concerns –

the humble, seen and unseen work

of the staff, the working commi ees
and countless volunteers
whose support deeply comforted us –

the maturing process in many of us,

as we learned to adjust, accommodate, rearrange
our feelings and thoughts
according to the different shi s
51
SUMMARY OF THE ACTS

with which we have been led beyond ourselves.

(take a few moments to pray your thanksgiving….)

Now we also pray in the silence of our hearts

for forgiveness…
and we bring ourselves to You, almighty God
for You unceasingly renew us!....
Amen.

Wri en by Cynch Concepcion-Baga

presented by Rev. Mark Senina
and Rev. Bong Villariza
with the mul -media presenta on of RJ Palmos.

Finally, the long long awaited presenta on of the final proposal!

A few interven ons here and there and the delegates were
ready to vote.

With the beau ful liturgy prepared by Rev. Villariza, the del-
egates took me to discern with the Spirit, as they voted for
the final proposals on the five areas of pastoral concern.

Ending in the a ernoon with the celebra on of the Eucharist,

the delegates were very red but deeply sa sfied at the work
done well. Again, everyone felt blessed and looked forward to
the last session of the Synod.

T T S T D S
November 13-19, 2006

November 13, 2006. Day 1.

Delegates from far and near flocked back to SVFS early in the
morning. By this me, they all knew exactly where to go, what to
do, how, and when. It was a leisurely reunion among the early few
who enjoyed breakfast, while wai ng for things to start.

A er the delegates signed the registra on a endance, it was a

treat for them to receive stylish water-repellant fabric tote bags
for the kit. The light beige carry-all was roomy enough for the
52
 SUMMARY OF THE ACTS

bound compilation of the Instrumentum Laboris and the lit-

urgy booklet. With it was a small matching utility bag, enough
to stuff in personal effects. Again, it contained another native
fan that also matched! That kind of delight gave one a sense
that, “This is it. This is the last, and we’re done.”

8:10 a.m. The opening Mass with Msgr. Jose Gamboa set the
tone for the last session of the Third Synod of Jaro. “Everything
works for good if you love God…”

A more determined and confident crowd slowly eased their

way from the chapel down to the auditorium. More casual
than their Sunday’s best, the women were gracefully hanging
their carry all totes on their shoulders or arms; while some
men clumsily tried to figure out how to use the bag. Serenely
fes ve and hopeful, there was a hint of pride and an cipated
nostalgia at coming to this important final session.

It is best to note at this point, that the Journey of God’s

People in the Archdiocese of Jaro, through this Synod, had
taken many turns but persistent to move “Padulong sa Bug-
os nga Paghiliusa.” Now in its final bend, it is also significant
to record that there were many other details that enhanced
the journey. They would not have been included in the
documentation because they had nothing to do directly with
the areas of concern taken up in the Synod. But somehow,
some (it is impossible to notice and remember everything)
of these important elements contributed to the over-all
quality of the journey. Its chronicles are reserved here at the
end, that they may also be known 100 years from now.

9:30 a.m. When everyone had trooped from the chapel to the
auditorium for the First Plenary Session, Fr. Ramon Masculino,
the executive secretary, once again presented the Linkage
and Process of the Synod.

He also showed one segment from Walt Disney’s Fantasia

2000 portraying the antics of playful flamingos in sensitive
subtle animation to the strains of impressionistic music,
“The Carnival of Animals.” Amusedly, thus, started Session
3 with the apt question: “What would happen if you gave
a yoyo to a flock of flamingos?” It looked like it wasn’t the
end of flamingos, yet!

One hundred thirty par cipants were present for the first roll call.

10:30 a er the break. Fr. Philip Neil Antenor Cruz gathered the
53
SUMMARY OF THE ACTS

assembly again to be able to focus on Temporalities. Starting

his presentation with the community singing of a multi-media
prayer litany to “Everyday God,” the delegates and staff were
well-disposed to absorb the basic tenet on which Finance and
Temporalities was grounded: That “Everything is Grace . . .
and renewed STEWARDSHIP is the sacred call.” Workshop
discussions went smoothly.

2:30 p.m. after the lunch break. Msgr. Meliton Oso presented
the Instrumentum Laboris on Social Action Apostolate. He
passionately challenged everyone to go back to the roots
of our radical call for participation in the transformation of
the world. workshop discussions and interventions were
animated. The slant towards justice, peace, and love as the
new territory for evangelization was very challenging.

The plenary interventions on Temporalities moderated by Fr.

Maurillo Silva, Jr., had uncharacteristically few interventions
that he had to ask the assembly if they were bored. Even the
proposal to go from arancel to tithing did not generate much
discussion. Most agreed to the proposals, although there was
a point when the argument was on whether to read each
one or approve all at a glance. The Orientational Thrust at
the beginning of the presentation facilitated the focus and
parameters of the Instrumentum Laboris and its proposals.

7:38 p.m. The par cipants gathered again a er prayer and

dinner. The Archbishop joked, that they were missing “Deal
or No deal?” or “Neil or No Neil?”

The plenary interven ons on Social Ac on Apostolate found

a very tame response from the delegates. Fr. Robert Amalay
returned to his role as moderator. He tried to shake them out
of drowsiness with “joke, joke, joke!” and calling a en on with,
“Hoy, bugtaw!” The more popular proposals that gathered
some discussion were on “remunera on by law,” “gra watch,”
and “observers in the Bids and Awards Commi ee.”

At this point, Abp. Lagdameo directed that all papers regarding

the different areas of concern must come up with an Orien-
ta onal Decree.

After a while, Abp. Lagdameo seriously noted the dwindling

attendance. He affirmed that even a delegate’s silent pres-
ence vibrates for the archdiocese. On head count, around
48-50 persons were “absent” and that affected the dynamics
of the process.
54
 SUMMARY OF THE ACTS

Chronicler’s Recap of Day 1

Recap for yesterday’s concerns on Finance and Social Ac on

will be in the par cipatory spirit of this synod, in the form
of community singing to the tune of the very popular song,
“My Way.” Let us all together sing…

God’s Way
(in the tune of “My Way”)

And now the end is near

And so we face the final session
Our God has made it clear
That all is grace and we are stewards
No one can ever claim
To ownership nor His agenda

But yes! Oh yes, yes, yes!

We do it God’s way!

Research and implement

Guidelines approved, with few dissen ons
We saw how we must be
The Owner’s Will seeks incarna on
We claim transparency
From arancel we move to thing
We share in stewardship
We do it God’s way.

For what’s His Will for human life

If not promote jus ce and peace
Care for the earth, opt for the poor
Fight for their rights, catch the corrupt
Upli their plight, relieve their pains
For that is God’s way.
(instrumental with voice-over narra on)

“Yes, this first day of the final session of the synod can claim
that we have indeed arrived in terms of process… more pol-
ished, more focused, and more at ease.

Among the few interven ons, the Archbishop instructed that

Orienta onal decrees must precede the proposals of each
area of concern.

And finally, he noted on PRESENCE. Silent or ac ve, presence

55
SUMMARY OF THE ACTS
in the synod assembly vibrates and affects everyone. By nightfall,
he seriously took notice that 48 out of 128 were absent.”
Yes, there were mes, I’m sure you knew
That duty calls but where were you?
But there were those who faced it all
From morning, noon, ‘ l evening fall
You faced it all and you stood tall
You did it God’s way.

Composed with so much laughter by

Cynch Concepcion-Baga and Fr. Andy Esperancilla
with Rev. Bong Villariza on keyboard
and RJ Palmos on mul media presenta on.

November 14, 2006. Day 2.

The day started with the usual Morning Prayer, Mass, and
breakfast. The First Plenary session a er the singing of the
recap, “God’s Way,” opened with the good news of the
Archbishop regarding the thesis of Fr. Midyphil Billones on
the Synod as Church. Emphasizing the themes Par cipa on,
Communion, and Renewal, he explained that the walking to-
gether was a witness that Christ is truly present in our midst.
He challenged the assembly to walk the synodal way…via
lac a (The Way).

Vivacious Cynthia Tendencia then took the floor as moderator.

A er introducing the next pastoral concern on Catechesis,
she gave way to Fr. Joenick Territorio, to present the high tech
presenta on of its Instrumentum Laboris.

Workshop interven ons took a while because the delegates got

way laid and discussed program and content of the cateche cal
program instead of focusing on the proposals.

2:00 p.m. Because there were some technical problems in the

morning, the visual of the recap was played as the delegates
se led for the a ernoon session. Roll call counted 74, but by
2:35, there were 111.

Fr. Ely Rafael Fuentes presented the Instrumentum Laboris on

Catholic Schools. Emphasizing that the ministry in schools and
educa on is equally important but not as popular as parish
ministry, he passionately asserted that the duty, the call, and the
56
 SUMMARY OF THE ACTS
mission of evangelizing through educa on must also be affirmed.
Quo ng Pope Benedict XVI, “Catholic educa on is a prophecy.”
The 11 proposals were easy to handle in the workshop interven-
ons.

7:30 p.m. Fr. Territorio came back with the collated proposals for
the plenary interven on. The issue on Sunday Catechesis s rred
a lot of reac ons. Interes ng, but perhaps unacceptable inter-
ven on, were reflec ons and discussions on life-events related
to death and life everlas ng. As moderator, Mrs. Tendencia had
to “traffic” the opinions brought out in the plenum. A er Fr. Gil
Mediana and others commented on point of order and method,
where he appealed that people just focus on the proposals and
not get distracted with details of samples and “to do list,” Mrs.
Tendencia became more firm in modera ng the flow of the
discussion. Msgr. Ramon Pet expressed frustra on at not having
been given sufficient me to discuss the issues that surfaced and
exchange ideas with others. The fair-minded Abp. Lagdameo
suggested that the reasonable need of Msgr. Pet and others can
find venues through other pastoral assemblies a er the Synod, to
allow for more lengthy discussions. For the moment, the Synod
could not provide that opportunity, except during breaks and
fellowships, given limited me and the many important ma ers
yet to be agreed upon.

With everyone red and losing pa ence, the assembly went to

prayer and silence.

Back at the plenum a er dinner at 8:20 p.m., the par cipants had
a more sober but ac ve par cipa on in the discussions on issues
related to Catechesis. A er studying 21 proposals, the session
adjourned at 9:36 p.m. followed by the night prayers.

Chronicler’s Recap of Day 2

Funfare and Show me with Cynch (in costume and out-

of-character stage behavior):

Yesterday, the two concerns discussed were on CAT-

ECHESIS and on CATHOLIC SCHOOLS. In the tradi on of
TEACHING (TURO ng GURO) and LEARNING, today’s recap
will enjoin everyone in this plenary assembly to become
students and I, the teacher, who has decided that we will
have a contest today in class! For a few minutes, we will
be in a classroom-a-la-TV Game Show…[imita ng Kris’
Game Ka Na Ba?-Deal or No Deal]
57
SUMMARY OF THE ACTS

Everyone will par cipate in keeping with the spirit of com-

munion! The grand prize will be a surprise!

So, WELCOME to “The RECAP Game”!

Mechanics of the Game:

1. There will be four (4) teams: Lay women, Lay men, Re-
ligious men and women, and Clergy. Each team will be
composed of 12 members who will form a straight line
in the aisles assigned to them.
2. In front of each team is a microphone and a candle with
a box of matches. The team member in front, whose
turn it is to answer, must hold up the match, ready to
be lighted…”Kamay sa posporo!”
3. Wait for the show host to finish the multiple-choice questions.
4. A er she says, “Go!” the contestant lights the candle and
shouts “SINODO!” if he/she knows the answer.
5. The first and the fastest shall be given the first chance
to answer.
6. Do not answer if the host has not acknowledged you, yet.
7. Game ka na ba? Game na!

(At this point, ArchAngel ini ated the “Boom tarat tarat …”
chan ng with matching choreography, to the thrilled delight
of the assembly who spontaneously and eagerly joined in!!!
We had our instant Game Show Co-Host!!!)

“Kamay sa posporo!”

Trial Ques on:

What me is morning prayer?
a) 6:15; b) 6:30; c) 6:45
“GO!”

RECAP GAME Ques ons:

1.) Key theme of Msgr. Dodong Oso’s homily during the Mass…
a) “himuan ta pa na decree?”
b) Love for jus ce
c) Love for the poor and stewardship

2.) Abp. Angel “exhorted” that the spirit of the synod as a

way of being church is expressed through…
a) via lacta
b) par cipa on of presence
c) renewal of Cateche cal program
58
 SUMMARY OF THE ACTS
(Having lighted the candle and shouted, “SINODO!” Fr.
Moise Tacardon of Team Clergy was about to give the
answer, when Team Lay Women contestant griped, “Ay
kalain!!!”…surprising everyone. She was referring to their
matches which she thought was wet!)

3.) Catechesis is…

a) care for the young and their future
b) care for the faith
c) care for the forma on of values

4.) Cateche cal ac vity…

a) precedes all Sunday ac vi es in the parish
b) precedes all weekday liturgical celebra ons
c) precedes all pastoral activity (and consequently ac-
companies it)

5.) Pius XII Cateche cal Ins tute takes care primarily of the
concerns of…
a) aspiring catechists
b) professional catechists
c) professional teachers
6.) Most animated proposal for Catechesis was related to…
a) DepEd Order # 120
b) Sunday Catechesis
c) Life-events
7.) The technical tool used in the Synod that facilitated order
and also triggered frustra ons…
a) LCD
b) Mul -media
c) Timer
d) Power-point presenta ons

8.) Suspected to have “high blood” regarding the method of

proceeding…
a) Fr. Excel Jaen
b) Msgr. Ramon Pet
c) Fr. Gil Mediana
d) Fr. Ronald de Leon
e) Fr. Tino Lim

9.) The frenzied dance of ac ve involvement-cum fa gue

and impa ence was put to calm by…
a) the flexi-shi of the moderator
b) the evening prayer and silence
c) the smile of the archbishop
59
SUMMARY OF THE ACTS
10.) A er dinner headcount, there were…
a) less par cipants
b) more par cipants
c) same number of par cipants

11.) A er dinner, plenary assembly was…

a) sober-ac ve
b) sleepy-silent
c) quick-easy

12.) The Abp. Angel enjoyed the many dissenting voices because…
a) the par cipants were all intelligent
b) the Spirit was very ac ve
c) the moderator was animated
The winners? Team Clergy!!!
Their prize? The promised surprise?
Go up on stage and have group picture with the Archbishop!
And the Abp. Angel led them, on stage, to “Boom tarat-tarat!”

November 15, 2006. Day 3.

Morning agenda:

When Fr. Fuentes came back into the Plenary, with the collated
interven ons for 11 proposals on Catholic Schools, it looked as
if the work would be finished early. Sem. Rene Secular acted
as moderator.

As it turned out, there were so many questions and opinions.

Thirty minutes was spent on Proposal No. 1. The concern
for “substance” (Alibutod) was asserted over procedure.
It seemed that there was so much going on with Catholic
Schools that a lot of people were not aware of. Why did St.
Julian and St. Catherine become diocesan schools? Even when
the topic on hand was on the Administration Manual, the
focus was not on the manual, but on how the two parochial
schools became diocesan schools. Interventions were mostly
opportunities to express ideas, information, and sentiments.
The impression is that there is very little known about the
concern on Catholic Schools. That is why, people asked a lot
of clarification and people in the academe were just too eager
to inform or make suggestions.

The session was really going “slow mo” that during the break
for snacks, the Synod officers met. Msgr. Higinio Velarde, as
60
 SUMMARY OF THE ACTS
Secretary General, instructed that the session must go on
with the proceeding. Time had to be given for the interven-
tions. Fr. Amalay co-moderated with Rene Secular.

Afternoon agenda:

Fr. Ryan Teves dramatically brought out paper flip charts as

visual aid for the opening prayer song. Then, he expounded
very simply what difference a medium of communication
can make. For the discussion and approval of the proposals
he presented, he showed a 15-minute low budget video
production which they made just the day before. The point
he stressed was that there is so much more that Social Com-
munications can do, especially in the field of evangelization,
if given the institutional recognition and logistical support.
Workshops were easy and quick. The proposals were not
difficult to discuss and approve.

4:00 p.m. The last but not the least of all synodal concerns,
was the area on Administrative Structures. Msgr. Velarde
presented the Instrumentum Laboris with 25 proposals.
They were not very heavy or difficult to discuss in the
workshops because they were more concerned with the
organizational and operational aspects of managing the
diocese. However, they took quite sometime to finish be-
cause it was interesting enough to know about the other
support roles and assignments of other priests who provide
assistance to the bishops.

It was a long day, well into the afternoon, with Mr. Herminio
Maravilla moderating the plenary intervention session.
There were many details that just couldn’t be brushed past.
Desiring to efficiently and effectively manage God’s Church,
the structure would enhance the movement of the Spirit
who is with us always.

November 16, 2006. Day 4.

Chronicler’s Recap of Day 3

Introduc on: Cynch Concepcion-Baga

This is our last Recap, and I would like to thank you all, for
your spirited coopera on – in communion – during this Third
Session’s par cipatory recaps. Most especially, yesterday
61
SUMMARY OF THE ACTS

during the Recap Game, we had so much fun we forgot to

thank the “contestants.” I was too distracted by my “Boom
tarat” co-host!

The game was supposed to help par cipants loosen-up and

remove inhibi ons so that plenary interven ons would be
substan al and animated. So, please also restore my original
iden ty. I am not Kris, please. I am Cynch. That was just a once-
in-a-synod kind of play. Thanks to my costume designers and my
ac on directors, Fr. Neil and Fr. Andy. Except that with all the
cameras around, I did not have any single picture!

Please throw flying kisses to Fr. Andy, Fr. Neil, Fr. Bong, Noodles,
Weng, seminarians RJ, Keenan, Gremar, Paul, and others who
helped us produce the recaps. Their work behind the scene
must be saluted because, while the rest of humanity were
res ng and sleeping, they were s ll working on the mul -
media produc ons.

This morning, our recap will be an adapta on of the prayer

litany introduced to us by Fr. Neil on the first day of this Third
Session. Then , just as in the past, the last recap invites you all
to join in prayer….

Let us contemplate and pray with our “Everyday God of

the Synod”

EVERYDAY GOD
Giver of faith (Everyday God)
Our companion (O Jesus)
You who call us (O Spirit)
Walking with us Come, be with us)
In this synod (Everyday God)
You have gathered (O Spirit)
Finding Your Will (Come, be with us)
We are stewards (Everyday God)
In communion (O Jesus)
Opt for the poor (O Spirit)
In our loving (Come, be with us)
In our working (Everyday God)
Our discussions (O Jesus)
Our agreements (O Spirit)
Way of being (Come, be with us)
Sundays, weekdays (Everyday God)
In life-events (O, Jesus)
62
 SUMMARY OF THE ACTS

Catechizing (O, Spirit)

Strong and pa ent (Come, be with us)
God of feelings (Everyday God)
Hear our heart beat (O Jesus)
Seek expression (O Spirit)
Strong and tender (Come, be with us)
Way of pa ence (Everyday God)
Interven ons (O Jesus)
Part’cipa on (O Spirit)
Way of presence (Come, be with us)
Catholic schools (Everyday God)
Teaching, learning (O Jesus)
Room for the poor (O Spirit)
All embracing (Come, be with us)
God of process (Everyday God)
Speak the substance (O Jesus)
Point of order (O Spirit)
Time is running (Come, be with us)
God of laughter (Everyday God)
You, our Playmate (O Jesus)
Relieve ght hearts (O Spirit)
To become free (Come, be with us)
Shout the Good news (Everyday God)
Using media (O Jesus)
WORD that challenge (O Spirit)
We, proclaiming (Come, be with us)
In our ea ng (Everyday God)
In our res ng (O Jesus)
Sharing mission (O Sprit)
Stronger bonding (Come, be with us)
Church of Spirit (Everyday God)
Service of love (O Jesus)
Administer (O Spirit)
In communion (Come, be with us)
Choice for our faith (Everyday God)
In our daring (O Jesus)
We pray dear God (O Spirit)
Light of our life (Come, be with us)
Our unfolding (Everyday God)
Journey’s ending (O Jesus)
We’re together (O Spirit)
PAGHIUSA (Come, be with us)
63
SUMMARY OF THE ACTS

Work’s not ended (Everyday God)

Journey’s star ng (O Jesus)
We’re together (O Spirit)
PAGHIUSA (Come, be with us)
Now and always (Come, be with us)
Through all ages.

9:00 a.m. Msgr. Velarde once again presented the collated Admin-
istra on proposals that con nued into the plenary discussions.

Now, an important log on The Drafters. With Msgr. Jose Ma.

Amado Delgado at the helm, they seem to have the most dif-
ficult job in the Synod. Since the Synod was to come up with
all these final proposals, including the orientational thrusts
on which each area of concern grounds upon, their work
was truly difficult. When all else enjoyed a break, they were
plowing their brains out to come up with coherent ideas and
proposals. In the end, everyone may have done his essential
part. But the Drafters will remain to have played the major
role in the Synod next to the people who gave teeth to the
desires of the local Church community.

The other important part in the Synod is to vote on what

had been proposed and discussed. On this last working day
of the Synod, there were the important exercises to vote, to
evaluate, and to be grateful.

10:30 a.m. Presentation of the Final Proposals and Casting of Votes

2:00 p.m. Vo ng by ballots
3:30 Vo ng Viva Voce
6:30 Socials

November 17, 2006. Day 5.

Again, on the Feast of St. Elizabeth of Hungary, the Synod

delegates proceeded after breakfast, from SVFS to the Ca-
thedral for the celebration of the Eucharist at 9 a.m. After
the ceremonial acceptance of Archbishop Angel Lagdameo
of the Proposals, the Synod was declared adjourned.

It was a jovial celebration when delegates came out of

the Cathedral accompanied by a troop of majorettes and
64
 SUMMARY OF THE ACTS
a band back to SVFS. Under the noonday sun, the Synod
delegates and staff squinted but managed to smile for the
picture-taking.

When all were inside the refectory for lunch, the seminarians
got their treat of the majorettes’ field exhibition to the music
of the band. Sigh… there goes the future of the Church.

After all the goodbyes, the delegates returned to their commu-

nities, enriched by the experience of having been in community,
taking responsibility for the future of the archdiocese.

The Synod itself was the experience of “paghiliusa,” but the

larger challenge is the implementation of its agreements. That is,
the continuing journey “Padulong sa Bug-os nga Paghiliusa.”

65
66
POST SYNOD ...

POSTǧSYNODAL OFFICERS

PERMANENT COUNCIL FOR

SYNOD IMPLEMENTATION ȍPCSIȎ

OċċĎĈĊėĘ

Archbishop Most Rev. Angel N. Lagdameo, D.D.

Chairman Msgr. Higinio C. Velarde, V.G., H.P.
Executive Director Rev. Fr. Ramon Masculino
Asst. Executive Director Dean Dicen

Members Jaro Archdiocesan Pastoral Secretariat

Commission Heads with Lay Representatives
Vicars Forane with Lay Vicariate Representatives

Aĉ HĔĈ CĔĒĒĎęęĊĊĘ
Acts and Decrees Editorial Committee

Editor-in-Chief Fr. Alejandro Esperancilla

Members Cynthia Concepcion-Baga

Marissa Daquilanea
Cynthia Tendencia
Fina Felisa Alcudia
Marjorie Libo-on
Manuel Libo-on
Grace Gomez
Fr. Ryan Teves
Rex John Palmos
67
POST SYNODAL OFFICERS
Committee on Preparation of Implementing
Guidelines and Policies

Coordinator Msgr. Jose Ma. Amado Delgado

Members Chairman of the Council of Vicars Forane
Commission Heads

Committee on
Infrastructure and Temporalities

Coordinator Fr. Philipp Neil Antenor Cruz

Members Fr. Robert Palencia
Fr. Jose Gerardo Cabaluna

Ofϐice of Research and Development

Chairman Fr. Emmanuel Tuberada

68
April 1, 2007

His Excellency
Most Rev. ANGEL N. LAGDAMEO, D.D.
Archbishop of Jaro

Your Grace:

In a Circular Letter No. 18/01/2001, dated January 7, 2001,

you announced the holding of the Third Diocesan Synod
of the Archdiocese of Jaro, under the theme: “Padulong sa
Bug-os nga Paghiliusa.”

After many years of hard work, shared by the clergy, the

religious, and the laity and after the fruitful Vicarial Pre-
synodal gatherings, the irst Session of the Synod of icially
opened on November 17, 2005 at the Jaro Cathedral. During
the next three days, the Synodal Sessions were held at the
St. Vincent Ferrer Seminary during which the Instrumenta
Laboris on Vocations and Mission, the Life and Ministry
of the Clergy, and the Life and Ministry of the Women
Religious were discussed.

Two more Sessions were held at St. Vincent Ferrer

Seminary. On August 7 - 10, 2006, the Synod studied and
discussed the Intrumenta Laboris on the Liturgy, Biblical
Apostolate, Youth, Laity, and Family Life. On November
13 – 17, 2006, the Third Synodal Session dealt with the
Particular Church and Her Administrative Structures,
Finance, Social Concerns, Catechesis, Catholic Schools, and
Social Communications and Media.
69
LETTER OF PRESENTATION
On November 17, 2006, exactly a year after its opening, Your
Excellency of icially closed all synodal deliberations and
related activities, and entrusted to the Synodal Secretariat
the task of studying and preparing the inal text of the
Document and Decrees of the Third Diocesan Synod of
our Archdiocese.

After ive months of intensive study and consultation,

the Permanent Committee for Synod Implementation
which took the place of the Synod Secretariat, has inally
completed its task.

In the name, therefore, of the Of icers and Members of the

Third Diocesan Synod of Jaro, I am herewith presenting to
Your Excellency the Document and Decrees of the Third
Diocesan Synod of Jaro for your approval and promulgation
as the sole legislator of the Synod.

We are proud and happy to have been part of this singular

event in the life of our local Church of Jaro. We pray that,
through the intercession of St. Elizabeth of Hungary, the
patroness of our Archdiocese, and under the maternal
solicitude of Our Lady of Candles, patroness of the Jaro
Cathedral and of Western Visayas, the Third Diocesan
Synod of Jaro signals the start of a renewed life for us
as a community of believers walking “Padulong sa Bug-
os nga Paghiliusa” as we reiterate our pledge of idelity,
obedience, and ilial respect to you as our Good Shepherd
in this archdiocese.

Respectfully yours,

Rt. Rev. Msgr. HIGINIO C. VELARDE, V.G.

Secretary General, Third Diocesan Synod of Jaro

70
 VISION-MISSION STATEMENT

Inspired by the Holy Spirit,

We, the people of the Archdiocese of Jaro journeying together

in inculturated faith, envision a CHURCH that is:
• a community of disciples modeled after the
communion of the Father, Son, and Holy Spirit
• renewed, alive, and participative, evangelized
and evangelizing
• a church of the poor where there is justice and integral
development of the human person.

In our journeying together to unite all things in Christ we

commit ourselves,

As individual persons:
to grow in holiness with prayers, sacri ices
and sel less involvement
through the Word of God and the Eucharist

As a community of persons:
to live in equal dignity recognizing and complementing
each one’s special role in the Kingdom of God
to be a truly serving Filipino Church
growing in solidarity with each other,
through the evangelized and evangelizing
basic ecclesial communities,
promoting integral human development
based on Truth, Justice, Peace, and Love.
71
VISION-MISSION
Invoking then the help of San Lorenzo Ruiz,
our irst Filipino saint,

St. Elizabeth of Hungary,

patroness of our Archdiocese,

St. Joseph and Mary, the Mother of the Church

We ask the Father to bless us and our efforts.

72
 A CHURCH
ON THE WAY TO FULLNESS OF COMMUNION

A TčĊĔđĔČĎĈĆđ OěĊėěĎĊĜ

For my thoughts are not your thoughts,

nor are your ways my ways, says the LORD.
As high as the heavens are above the earth,
so high are my ways above your ways
and my thoughts above your thoughts.
For just as from the heavens
the rain and snow come down
And do not return there
till they have watered the earth,
making it fertile and fruitful,
So shall my word be
It shall not return to me void,
but shall do my will,
achieving the end for which I sent it.
(Is. 55: 8-11)

PėĔđĔēČĎēČ ęčĊ LĎĘęĊēĎēČ

Ours must have been one of the longest diocesan synod!

Convoked in January of 2001, it was only formally closed
in November of 2006.1 We look back now as to where we
have been and what we have gone through, and we could
not help but utter a great “ah” at the awe of discovery and
the astonishment of insight.

Indeed God’s thoughts are not our thoughts, nor are God’s
ways our ways!
73
THEOLOGICAL OVERVIEW
Syn hodus was our journey together.2 It was a journey
that could have taken us less than three weeks to inish.3
But in God’s inscrutable ways we were led through the
“longer route”4 – a journey that led us through the way
of the “desert.”

We did not at irst understand what we were going

through as a church. Yet we kept these things, ponder-
ing them in our hearts.5 Through our collective memory
we complete and prolong our listening now by recalling,
re lecting, inviting, and inally discovering the relevance
of the Word and the interventions of God in our personal
life and the life of our church during the synod.

In hindsight, we look at these with the eyes of faith.

What follows then is a recollection of these Word and

events. This is not history. We are not merely recalling a
series of events as they happened. It is rather a religious
experience – a recollection of God’s marvelous ways as
he continues to lead us as a people “Padulong sa Bug-os
nga Paghiliusa.”

OĚė PĔĘę-SĞēĔĉĆđ CĔēěĎĈęĎĔēĘ

In venturing to discern the ways of God in this our journey,

we af irm the following convictions:

First, we believe that God is the God of history. He governs

the hearts and events in keeping with His will,6 and in His
divine providence He guides us all “toward that ultimate
perfection yet to be attained.”7 We thus, anticipate, desire,
and await God’s design in history. It will be something
greater than our project, even greater than our desires.

We see the synod now as part of God’s design. It was not

just a series of events. It is in reality the unfolding of the
divine plan, the divine project that would reach perfection
only in the consummation of the world. They were mo-
ments of grace, con irming us in our insight, judging us in
our neglect, inviting us from our stupor and irresoluteness,
slowly molding us into a people after His own heart.
74
 THEOLOGICAL OVERVIEW

This then is our proclamation and witness: “God does

nothing without His goal in mind.”8

Second, we believe that God continues to reveal Himself

to us through the events of our lives. Not in lightning and
thunder, not in majesty and splendor, but in a gentle breeze
– in the ordinariness of our coming together, of our living
together in a synod.

And yet like the Exodus experience where God’s interven-

tion in the lives of a people became the type and measure
of that nation’s relationship with God and with each other,
so also is our experience of God and each other in the synod
for years to come.

Third, we believe that the goal was in the journey. As we

look back now, “Padulong sa Bug-os nga Paghiliusa” is not
some distant vision, some star in that far away horizon
which we could only dream of achieving. Paghiliusa was
already contained in the journey. We believe that our
experiences in the synod anticipated in a real way, though
imperfect, the goal of communion.

And finally, we believe that the process of the synod and

the experiences therein are as important, if not more,
as the decrees it produced.

In that one brief moment, the synod caught the journey-

ing church ‘in a capsule.’ 9 The tedious preparation, the
difficult and sometimes uneasy collaboration, even the
conflicts and heated discussions were all elements of
the kind of church we want to become. No, it is not only
the decrees that matter to us now, but the attitude, the
process, the way of thinking and the kind of community
and communion that the synod formed in us.

SĊēĘĎęĎěĎęĞ ęĔ ęčĊ WĆĞĘ Ĕċ ęčĊ SĕĎėĎę

The people who gathered in the synod and who walked

this journey with us were men and women of faith. In
the preparation, consultation and celebration phases
we may have been too reliant in our efficiency as man-
agers and administrators. But in the end, we have
come to the realization that what mattered most was
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THEOLOGICAL OVERVIEW
how much we have honed our hearts in sensitivity to
the ways of the Spirit.

This is was for us the turning point. And it is for this rea-
son, guided by the above convictions, that we venture on
the course of discerning how God touched each and every
one of us.

For when God makes his call, nothing remains the same.
Just as from the heavens the rain comes down and does
not return there till it has watered the earth, so shall God’s
word be until it does His will, achieving the end for which
it was sent.10

THE ARCHDIOCESE OF JARO

A PILGRIM CHURCH

“The church like a stranger in a foreign land

presses forward amid the persecutions of the world
and the consolation of God.
But by the power of the risen Lord
she is given the strength to overcome,
in patience and in love,
her sorrows and dif iculties,
both those that are from within and those that are from without,
so that she may reveal in the world faithfully,
however darkly,
the mystery of her Lord
until, in the consummation,
it shall be manifested in full light..”11

TčĊ JĔĚėēĊĞ
Jaro is one of the oldest dioceses in the Philippines.12
Founded in 1865 it is the ifth diocese to be established.
Yet the faith has been here in our islands even before Ma-
nila, when driven in their search for bread, the Spaniards
established themselves in our rich and fertile lands.

We have been through the upheavals of Philippine history

when during that “dark moment of Panay” nationalistic
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 THEOLOGICAL OVERVIEW

sentiments ran high ushering in the so called “Schism

of Panay.” 13

We have gone through the devastation wrought by the

Second World War and the earthquake that followed,
leaving the symbols of our faith in ashes and ruins, but
nevertheless the faith in our hearts remained intact and
even vibrant as ever.

We rose to the challenge of Vatican II as one of the irst dio-

ceses in the Philippines to respond to the call of renewal with
renewed worship being the irst to make its way. We were
one of the irst to translate the Holy Mass into the vernacular
and in a frenzy to keep up with the universal church, reno-
vated the cathedral to suit it to the new dispensation.

And inally, when the Philippine Church gathered for the Sec-
ond Plenary Council in 1991, it immediately caught “the ire
and the passion to implement the vision of renewal.”14 The
Vision-Mission Statement was made and the instruments for
the implementation of PCP II were established “to sustain
and increase the momentum of renewal.”15

In 2001 we celebrated our Golden Jubilee – the 50th an-

niversary of our elevation into an Archdiocese. We were
challenged “to go out into the deep,”16 “to bring to the present
the future of our past and translating ‘the gold of our past’
into ‘diamonds of our dreams’.”17

That challenge made in the end of the Jubilee marked also

the beginning of our journey as synod.

This is the tent of meeting, the holy ground18 where God

comes to encounter us. The Holy Spirit comes to us in the
here and now, at that juncture where the old meets the new
in an uneasy alliance that would one day be pulling itself in
opposite directions.

Jaro is a relatively old diocese. It has traditions and perspec-

tives, world-views and ways of doing things that de ine the
rhythm of its life. And like anything old, stability, and the feel-
ing of security in its constancy are virtues it guards dearly.

Being accustomed to the rhyme and rhythm of a stable

life there is always that hesitancy to embrace anything
which involves change, renewal, and revitalization.
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THEOLOGICAL OVERVIEW
Expressions of misgivings can be heard when para-
digm shifts are discussed. Distrust is aired when new
concepts are heard, and things become upsetting when
situations, events and even people disturb that typical
and accustomed to, way of life.

In this holy ground we encountered God who asked us to

move. “Arise, a long journey lies ahead of you.”19

It was not to be an easy route.

A PĎđČėĎĒ CčĚėĈč
Looking back now to what ensued after the call of the
synod is not easy for some of us, even now. The memo-
ries we have are still accompanied by strong emotions,
sometimes even bitter ones. But it is a memory worth
walking back for it tells us essentially what the church
is. For the very same experiences and values that have
held us in apathy, weary of the renewal and its accom-
panying anxiety, will propel us to the future.

This is what we have realized.

The church is a kingdom not of glory but a church at its

beginnings. She is continually moving forward. She is
always becoming . . . never completed. 20

She is essentially “both human and divine, visible but

endowed with invisible realities.” 21 She is “both taber-
nacle of cedar and sanctuary of God, earthly dwell-
ing and celestial palace. She is black but beautiful
. . . for even if the labor and pain of her long exile
may have discolored her, yet heaven’s beauty has
adorned her.” 22

Belonging to this present age, she carries the mark of

this world, but that too will come to pass when she
receives her perfection in the glory of heaven - when
the time will come for the renewal of all things, and
so, be perfectly reestablished in Christ. 23

This tension of the “already” but the “not yet” will always
be a source of strain in the church, constantly experienc-
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 THEOLOGICAL OVERVIEW

ing the birth pangs and travails of the new heavens and
the new earth. She is at once holy and at the same time
composed of sinners. We are sons and daughters of God
“but we are not yet like to God.”24

And yet the same experience can make us hopeful, forming

us into a people illed with the ardor of expectation.
We are a pilgrim church and to be so requires that we
have our eyes set on the glory that is yet to come, and the
communion that is yet to be perfected. “Padulong sa Bug-
os nga Paghiliusa”25 instills the necessity of a movement
towards communion. It requires a constant readiness to
be drawn by the divine movement of the Spirit who draws
us towards fullness of communion in Christ.

When in our experience of the synod “Padulong sa Bug-os

nga Paghiliusa” became a misnomer to a certain extent;
when the promised unity went from chaos to an upheaval
never expected; when lines were drawn and camps were
set against opposing camps; when grumblings were
heard and threats were made; when tears were shed
and fears transcended; when dialogue made way, and
forgiveness and compassion were extended; we realized
that Paghiliusa (communion) was a journey to be made,
sometimes in leaps and bounds, most often in uneasy
and edgy steps.

We are a pilgrim church, and to ful ill our mission as the

sign and instrument of communion,26 “we must leave be-
hind many ways of thinking, speaking and acting which
no longer effectively serve and perhaps even obstruct
our evangelizing mission. This will mean an unsettling
pain, a disengagement from what is cherished but is now
obsolete or obstructive, a dying to what is sinful, that we
may come to newness of life.”27

TėĆĉĎęĎĔē Aēĉ PėĔČėĊĘĘ

This journey which requires leave-taking is an acknowl-

edgement that “the church, as a human and earthly institu-
tion, is always in need of reform.”28
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THEOLOGICAL OVERVIEW

The church is made up of unchangeable elements divine-

ly instituted and elements subject to change.29 “Through
Christ’s abiding presence and the Holy Spirit’s assistance
the doctrinal teachings and sacraments, constitute the
divine, irreformable aspects of the church. But what
has been configured and designed by men – examples
of which are structures of ecclesiastical origin, pastoral
programs, disciplinary policies and the like – are reform-
able. They are subject to change.”30

Thus “a careful investigation has to be made in order

that sound tradition be retained and yet the way remains
open to legitimate progress.”31

But what are to be retained? What need to be changed?

These are some of the hard questions we had to face in

the process of the synod, and not a few mistakes were
made along the way. We realized the need for seeking
counsel through consultations and the importance of
acting with prudence.

A. Seeking Counsel through Consultations

The understanding of what the church is, is very impor-

tant in the task of discerning and thereby determining
the church we want to become. Nevertheless, one thing
stood out above all others: that the consultations and
dialogue, the attitude of listening should always accom-
pany this journey of becoming. This is an important
reflex in any effort to make changes.

Consultation is an expression of one’s willingness to

listen, to learn, and to be taught. This attitude requires
a shift of emphasis from top-down to bottom-up; from
administration and control towards greater participa-
tion from the laity in the parishes and small ecclesial
communities. This will require from the hierarchy a
shift of emphasis where it shall stress its role of service
rather than its role of dominance.
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 THEOLOGICAL OVERVIEW

This system of consultations is one of the irst fruits of the

synod. Especially worth mentioning is the Council of Vicars
Forane which had direct and immediate contact not just with
the parish priests of their respective vicariates, but also and
most especially, with the lay vicariate representatives and
the Parish Pastoral Councils they represent.

In the preparations for the celebration of the synod itself,

there were many instances of dialogue, and the wide and
comprehensive consultations that were done in most par-
ishes became venues where the laity and the clergy worked
together – with the clergy most often doing the listening.

B. Acting with Prudence

This task however of sifting through traditions and

responding to the call for progress needed another
virtue – the virtue of prudence. It is the virtue most
often called for in the many crises we came by.

Prudence “is the virtue that disposes practical reason

to discern our true good in every circumstance and to
choose the right means of achieving it.”32

Bishops and priests must be particularly endowed with

this virtue, for as the visible head of the community
and having received its charge33 they are responsible
for governing God’s people.

The virtue of prudence is an invitation to listen to the

Spirit and open oneself to the divine dimension of
things. It is borne out of a prayerful discernment and
a deep familiarity with the ways of God. It is not to be
confused with timidity for at times it also calls one to
dare and take risks, for it is a judgment that has over-
come doubts about the good to achieve.

As a pilgrim church, we have traditions honed through

the years of experience. And yet the call to make the
gospel relevant to this present age presses us forward
in an aggiornamento that is much awaited and perhaps
long overdue. Seeking counsel and acting with pru-
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THEOLOGICAL OVERVIEW

dence, will enable us to become like that well-trained

scribe praised in the gospel “who brings from his store-
room both the new and the old.” 34

FĔėĒĎēČ Ćē EĘĈčĆęĔđĔČĎĈĆđ AęęĎęĚĉĊ

The journey to communion is not without its snags and

hitches. In the commotion and enthusiasm for renewal,
mistakes were made and people became slighted and hurt.
In the confusion that usually follows revitalization, things
can be missed and inconsistencies may be taken to mean as
lacking in justice. Communications may become unclear in
the process, and dialogue may be found wanting because of
biases and preconceived notions and even judgments.

In this situation, the temptation to withdraw becomes

too real, and disillusionment sets in. Paghiliusa becomes
simply a goal that could not be had. It loses it meaning as a
process that cannot avoid con licts and misunderstandings
in our effort to forge a more authentic and thereby lasting
relationship and communion.

This experience in the synod is an invitation for us to see

the bigger picture.

The Church is a mystery – the Mystery of God. She is its

sign and instrument.

The “Mystery of God” is the divine eternal plan for our

salvation through Jesus Christ in the Holy Spirit.

If the mystery of God is his saving plan for us in Christ, then

the Church, borne out of the side of Christ, is the sacra-
ment, sign and instrument of this mystery. For this is her
purpose; she gives expression to this plan, she contains it,
and makes it present.35

This is the bigger picture!

But when we dwell on the shortcomings of a person or the

weakness of a group, or the folly of a particular program,
we lose sight of the grandeur of the Mystery of God who
works even through our weak and poor realities.
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 THEOLOGICAL OVERVIEW
When we preoccupy ourselves with our poverty and fail
to see the giftedness behind it and the grace at work in the
church, that poverty becomes a sad and miserable reality.

The invitation to see the bigger picture is to see the salvi ic

work in action even in our own misery; to transcend the
dif iculties of the present knowing and believing that ev-
erything will work out for the good for those who love Him;
that the sufferings of the present time are not worthy to be
compared with the glory to come. 36

For “even when we do our very best in idelity to our Lord,

the church is bound to meet opposition and even persecu-
tion. Both in our internal renewal, and in our service to
society, the Lord’s community of disciples in the Philippines
is destined to share in His passion and death so that she may
also share in His risen life.”37

AĈĐēĔĜđĊĉČĎēČ OĚė PĔěĊėęĞ ĆĘ Ć CčĚėĈč

The church is the Mystery of God and for that she is noth-
ing without Christ. She is a total gift of God and of Christ,
for everything that she has is Christ continuously and
mysteriously operating in her.38

The church has nothing on her own. From this realization

of poverty comes the attitude of a pilgrim: the attitude of
helplessness and dependence, and the acknowledgement
of the giftedness of each others presence.

Everything in the church is a gift. From this lows the at-

titude of praise and thanksgiving, the attitude of the “poor
in spirit”39 who puts one’s trust solely in God’s loving and
never ending benevolence. Such is the attitude of one who
can see the giftedness of each day.

In our poverty Christ has enriched us with His many gifts.

Freely we have received, freely we should give. From this
realization lows the attitude of generosity and solidarity
with the poor, of charity and care for the marginalized.
For we may be poor, but we are in initely enriched by the
mercy of God.
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THEOLOGICAL OVERVIEW

In the years preceding the synod and during the synod

itself, our poverty as a church, too glaring to hide and
deny, has been bared. The many questions hurled on
the ministers of the church as to their capacity to live
a celibate life, their capability to live in obedience
much more to dialogue in a Christian manner, and
their willingness to embrace evangelical poverty in the
simplicity of lifestyle and even just in their preferences
for assignments and the use of church resources. The
faithful were disturbed, not a few expressed dismay,
and some were even scandalized.

And yet amidst these humiliations, our giftedness as a

people, as a church, shone forth. Not just among priests
who helped each other live out their identity as best
as they could, but even from among the lay. Not just
through prayers and through consoling and affirming
words, but in concrete action, walking the extra mile,
in the spirit of generosity and concern.

This giftedness is a responsibility and requires account-

ability. We cannot remain neutral in the midst of such
tremendous generosity and grace.

The realization of poverty and our acceptance of it was

a moment of grace. For from that cry for help and the
acknowledgement of weakness and misery came grace
upon grace cascading from the never ending benevo-
lence and richness of such a loving and caring God!

OĚė LĆĉĞ Ĕċ CĆēĉđĊĘ

We cannot continue on with our journey as pilgrims with-

out looking at Mary, the irst pilgrim, “for she is like a mirror
in which the mighty works of God are re lected.”40

Her maternal pilgrimage started at the Annunciation, a

pilgrimage that would lead her to Calvary at the foot of
the cross and unto the Upper Room where she prayed
with the Apostles waiting for the Paraclete.

In her pilgrimage of faith not everything would be made

clear to her at once, but like Abraham she remained as
one “who believed, hoping against hope.” 41
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 THEOLOGICAL OVERVIEW

But then “she kept all these things pondering them in

her heart.”42 Thus from Nazareth to the cross, Mary
continued to listen to the ways of God, remembering
them and meditating on them in her heart, making it
possible for her to understand God’s plan for her and
for all humanity.

Mary’s faith is the faith of a pilgrim – a faith whose main

quality is her attentiveness to the ways of the Spirit in
her life. She possesses the ability to interpret her life
weaving through the Father’s eternal plan. And for
these, she precedes us in our pilgrimage to the Father
and we look to her as Model and Mother.

Of the many images of Mary this synod proposes spe-

cial honor and reverence to the image of Our Lady of
Candles. Here she presents to us Christ the Lord, the
Light of the World, further symbolized by the lighted
candle she is holding – an anticipation of that time
when, through the cross, we will reach light that knows
no setting.

In this image she is significantly presented to us as

the gitriya of the early church, as one who shows
us the way.

FULLNESS OF COMMUNION

Christ calls us to form a Christian Community.

He wants the church to be “a communion of life, love, and truth”
“a community of faith, hope, and charity.”
The irst disciples expressed this in their own lives.
They formed a community
in which they devoted themselves
to the teaching of the apostles
and to the communal life,
to the breaking of the bread
and to the prayers.
They were “of one heart and mind”
and shared even the things they owned
so that no one among them was in want.43
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THEOLOGICAL OVERVIEW

This pilgrim church is the people of God moving towards

communion. It is something concrete, something attain-
able. And yet, she is conscious that it cannot do so without
the Spirit, and that she cannot fully achieve perfection until
everything is perfected in Christ.

We are called to become a community of disciples – a

communion of life, love, and truth, a community of faith,
hope, and charity.44

For years now our minds were illed with concepts of com-
munion but most often these eluded us. Nevertheless, by
going through the experiences of the synod, we were given
a type and model, though imperfect, that aided us in living
it out in our programs and methods, forming in us the at-
titudes and the ways of communion.

What follows is a re lection on the Word and the events as

they move us not merely to dream, but by its actuality, to
be and to do.

TčĊ HĔđĞ TėĎēĎęĞ

The church comes from the Trinity.

In the beginning, in His plan of wisdom and goodness,

God created man and woman so that they could par-
ticipate in the divine life – the divine life in communion
with the Trinity.

When man and woman sinned, the Father realizes this

plan of communion in Jesus who will draw all things to
Himself.45 Through His passion, death, and resurrec-
tion, He gives birth to the church from His wounded
side as a community reconciled with God and with each
other through Him.

The Church actualizes this communion through the

animation of the Holy Spirit who endows her with
diverse gifts, leading her to perfect union with the
Father through the Son. Thus the Trinity is the origin
of the church.
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 THEOLOGICAL OVERVIEW

The Church is fashioned on the Trinity.

The Church is structured in her communion according

to the image and likeness of the Trinitarian communion
– one in the diversity of persons, equal in dignity. It is
also true in the church. From our diversity as a people
gathered together in the equality of the children of God
in baptism, comes a variety of gifts and ministries con-
verging in the unity of God’s people.

The Church has for its final goal the Trinity.

The whole point of God’s saving plan actualized in the

church is the communion of humanity with God, through
Jesus in the Holy Spirit. The Trinity is the home and the
destiny, the goal and the future promise, the beginning
and the end of the Church. She journeys towards the
Trinity where she will find perfect communion.

CĔĒĒĚēĎĔē Ďē ĔĚė CčĚėĈč, Ć FĆĈę Ćēĉ Ć PėĔĒĎĘĊ

The church is a communion. She shares in the life of the

Trinity. But she awaits still that perfect communion of
all men and women, indeed of the whole creation, to the
Father, through Christ, in the Holy Spirit, in the Church.
Though imperfect, the church anticipates that perfect
communion even now in her sojourn.

It is a communion that is “already” but “not yet,” a com-

munion that still awaits perfection.

The synod is replete with the signs of this communion.

“The synod may be hierarchical or Episcopal in its
conception but in its procedure and development it is a
dialogic communitarian journey. It is an act of being to-
gether on the way with one another and with God.” 46
We have our origin from the Trinity and even in our
sinfulness we retain the qualities and characteristics
of our origin.

We left behind our differences and took a common di-

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THEOLOGICAL OVERVIEW

rection. We collaborated enthusiastically, we listened

patiently, we fought the temptation to apathy. Coming
from different backgrounds and bringing a variety of
gifts we converged into the unity of the people of God,
or at least we tried.

For though we have the Trinity as our origin and the

Trinity as our goal, our characteristics in this “in-be-
tween times” were shown in our struggle to unite our-
selves. The synod was not without conflicts, sometimes
bitter ones. It was not run as smoothly as one that would
match the already heightened expectation – an expec-
tation which in our present misery, we later realized,
could only be at best imagined. There were heated de-
bates on the floor, and the things that were sometimes
said could not even be considered courteous.

We were made to experience the tension of the “al-

ready” but the “not yet,” in a church that continues to
experience the birth pangs of what is still to come. It
was, at its best, an anticipation, a foretaste, that would
make us desire all the more and work for even more,
in this long Advent of waiting in the Church of the “in-
between times.”

UēĎęĞ Iē DĎěĊėĘĎęĞ

This, our church, is patterned after the Trinity, for just as the
human in Christ serves the divine in Jesus as an instrument
of salvation, so the human structure of the church serves
the Spirit of Christ who animates it by building it up into
the Body of Christ.47

Like the Trinity, the church is one in a diversity of persons.

In its act of loving, serving, and sanctifying it makes use of
the distinctness and diversity of persons, gifts, and minis-
tries in order to overcome the distinct and the diverse that
separate us from one another.

The synod experience follows the same pattern. It was “an

act of looking together in the same direction even if stand-
ing in different situations, an act of journeying together
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 THEOLOGICAL OVERVIEW
towards the same direction, even if coming from different
points of departure.”48

As we look back now, the realizations made through various

consultations which later became part of the decrees, were
actually pastoral methods already done in many individual
parishes. More than a discussion of what ails our church,
the synod through its preparations and celebration became
a venue where lay, religious, and clergy shared the best
experiences their parish could offer.

In the synod there were many instances of sharing of this

type – a sharing of diverse gifts converging and serving the
unity of the church.

EĖĚĆđĎęĞ Ďē DĎČēĎęĞ

Just like the Trinity, the church, though composed of diverse

persons having diverse charisms and ministries, shares
equality in Christian dignity.

“This equality, however, does not do away with ecclesi-

astical authority. This hierarchy is a hierarchy of service
and not of Christian excellence. Their Christian dignity is
measured by the sincerity and genuineness of their service
rather than by the of ice they hold.”49

In our experience of the synod, concrete steps in recogniz-

ing this equality in dignity, so basic in our understanding
of communion, are called upon:

A. Women

Among the laity and the religious, women carry much of

the workload of the church whether in parishes, parish
convents, schools, liturgical ministries, in parish pastoral
councils and in religious organizations and movements.

In the synod itself, the women religious and lay women

participants and facilitators outnumbered the men.
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THEOLOGICAL OVERVIEW
The synod was also a chance to experience the uniqueness
of woman as woman and her contribution to communion
based on the complementarity she provides.

The dignity of women comes from their fundamental

vocation – that God entrusts the human being to her in
a special way by reason of her femininity.50 From the
awareness of this vocation lies the moral and spiritual
strength of women.

This fundamental vocation is expressed in two dimen-

sions – in motherhood and in virginity for the sake of the
kingdom, a motherhood “according to the Spirit.”

Though parenthood is shared by both mother and father,

the mother by carrying the child in her womb has a unique
contact with the new human being developing within her.
This unique contact gives rise to what is distinctively a
woman’s personality, not just in her attitude towards her
child but to every human being – “the self-offering totality
of love, the strength that is capable of bearing the greatest
sorrows; limitless idelity and tireless devotion to work;
the ability to combine penetrating intuition with words
of support and encouragement.”51

Virginity for the sake of the kingdom whether lived in

common or individually makes possible a different kind
of motherhood. As in marriage it is founded on spousal
love involving a special readiness to be poured out for the
sake of others. Taking many different forms, it expresses
itself as concern for people, especially the needy, the
orphans, the abandoned, the elderly, and others in the
margins of society.

This is the giftedness of woman in her femininity.

This “special aptitude” was recognized years back by

distinguishing the two principles on which the church
is “built.” There is the so-called petrine principle in the
church and the marian principle, typi ied by Mary, to
underline the feminine qualities that should imbue our
church today. Both are needed. 52
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 THEOLOGICAL OVERVIEW
The petrine principle guides the structures, organiza-
tions, and functions of the Church and works through
her hierarchy and the ministers. The marian principle
guides the Church in communion, in welcoming, and in
the growth of love.

Without the qualities of the marian the church becomes

functionalistic, and a soulless enterprise without any
point of rest. And because, in this manly-masculine
world, all that we have is one ideology replacing an-
other, everything becomes polemical, critical, bitter,
and humorless.

The role of women in the church and in the world is that

of witnessing to the indispensable values of life, love,
attentiveness, tenderness, and generosity 53 – values
that engender communion. By harnessing the qualities
of the marian principle, the qualities of woman in her
femininity, the church can become a home with many
children and prevents it from becoming a cold and im-
personal institution!

It is, therefore, imperative that this Third Diocesan

Synod of Jaro should affirm this role of women in the
history of our church and their role in her continuing
growth to communion by regarding them as “co-work-
ers in the apostolate.” 54

John Paul II himself recognized this special giftedness

of women in the apostolate of the Church when he said,
“Woman has a quite special aptitude in passing on the
faith, so much so that Jesus himself appealed to it in the
work of evangelization.”55

All men and women are called to share in the mission of

the church to proclaim Christ to all peoples whether in
the domestic church, in the parishes, and in mission lands.
This impulse to share the faith as re lected in the life of the
patron of missions, St. Francis Xavier, on the other hand,
can be traced in the religiosity which he experienced early
on in his family especially with his mother.
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THEOLOGICAL OVERVIEW

We celebrate, therefore, the women who have shared in

every age in the mission of the Church. They are the holy
martyrs, the virgins, and the mothers of families, bravely
bearing witness to their faith and passing them on bring-
ing up “their children” in the spirit of the Gospel.

Special recognition is given especially to women-cat-

echist who consist a great bulk of the catechists in our
parishes. With renewed catechesis as the first element
of a renewed evangelization,56 it would be empty praise
just to recognize them merely in words without provid-
ing them the necessary formation, and, for that purpose,
priority in funding.

However, more than this, the recognition of equality

in dignity should redound in the attitude of the parish
towards them as persons serving a critical ministry in
the church by giving them appropriate compensation
and benefits.

Special recognition should also be given to the women

religious. Based on the above reflections, it is imperative
that the diocese should actively promote their partici-
pation in her internal structures, even in structures of
decision-making in the church.57 We are convinced that
the God-created potentials of women will positively
contribute to the life of the church.58

The patriarchal image and structures of the parishes and

even of the curia should be complemented by their pres-
ence and by qualities that are distinctively feminine.

Thus, owing to this new found realization of the

complimentarity that they provide in what is basi-
cally perceived as a masculine institution, the call to
communion, and its foundational premise of equality
in dignity, women religious and all women for that
matter, are called “to develop their latent possibili-
ties; and with a greater sense of responsibility engage
themselves in fuller collaboration in the total work of
the church.” 59
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 THEOLOGICAL OVERVIEW

B. The Poor

In the synod, what have been discussed was how the Church
could become the Church of the Poor with emphasis on what
she could do for the poor as objects of evangelization.

However, in the same synod, we were made aware that

among us were the poor – farmers and manual laborers.
In fact, at a certain point, we were reminded by one of
them to speak in the dialect so that they, too, could par-
ticipate with understanding.

When they spoke, all fell in silence to listen. It may not be at

once coherent like those of seasoned debaters and speakers
but it was always met with attentiveness and applause.

In our experience of the synod, the poor were not just the ob-
jects of evangelization. They were primarily its subjects.

The Second Plenary Council of the Philippines reminds us in

the same vein that, “the Church of the Poor will not only render
preferential service to the poor but will practice preferential
reliance on the poor in the work of evangelization.”60

In situating the need to become the Church of the Poor

under equality in dignity in our journey towards com-
munion, we af irm that it is our being with the poor that
will make us Church of the Poor; rather than by simply
emphasizing what we can do for them. This begins “when
pastors and leaders will learn to be with, work with, and
learn from the poor.”61

This identi ication will develop in us a heart for the poor

and a Church that will tilt its decisions in preference for
the poor.

PĆėęĎĈĎĕĆęĎĔē

Our experience of the synod has made us, clergy, religious,

and laity aware of our stake in the church. What we have
gone through in the synod has taught us the value of each
person in this journey.
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THEOLOGICAL OVERVIEW
“The Synod became a means for expressing the respon-
sibility of each person toward the church. The sense of
communal responsibility toward the church, felt especially
by lay people today, is certainly a source of renewal. This
sense of responsibility will shape the image of the church
for generations to come.”62

In that one brief moment of the synod, we participatively

shared charism and ministry for the one mission – we had a
foretaste of a church of communion in truth and in deed.

Based then on our experiences in the synod, we now ask:

How is this shared responsibility expressed in our life in
the diocese and in the parishes? How can this relationship
really be a venue for a collaboration that would lead us
“Padulong sa Bug-os nga Paghiliusa”?

BĎĘčĔĕ-PėĎĊĘęĘ CĔđđĆćĔėĆęĎĔē
Among the many things we have learned in the duration
of the synod is the value of Bishop-Priests collabora-
tion in the work of communion. Through this journey,
we have experienced the bitterness of anger, suspicion,
and mistrust. We have even created a perception among
ourselves that the young and old, parish priest and as-
sistant, were pitted against each other in an atmosphere
of animosity and discord.
And yet we know that it was not going to remain that
way. We have been called to another level of relation-
ship, a new level of communion, and the old relationship
has to go through a crucible of fire where it was tested,
purified, and made to grow.
Priests with their bishop are ministers of communion;
and in this journey they, too, became the first to go
through the process, a process that took them through
the gloom of Calvary so that they can rise again fresh
and transfigured.

What follows are some insights gleaned from this journey

as we continue to learn the ways of God that would lead
us to communion.
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 THEOLOGICAL OVERVIEW
A. Bishop
In the diocese the bishop is the first minister of com-
munion. It is important that he does it first of all with
his presbyterium.

The promise of obedience which the priests make to the

bishop at the moment of ordination and the kiss of peace
from him at the end of the ordination liturgy mean “that
the bishop consider them his co-workers, his sons, his
brothers, and his friends.”63

Thus, the bishop should always be ready to listen to them

and cultivate an atmosphere of easy familiarity.64 The
bishop is after all “typos tou patros – he is like the living
image of the Father.”65

This attitude of collaboration for communion is developed:

Through dialogue. “To ensure an increasingly effective

apostolate, the bishop should be willing to engage in
dialogue with his priests, individually, and collectively,
not merely occasionally, but if possible, regularly.”66 This
dialogue should be marked by charity of expression as
well as by humility and courtesy, so that the truth may be
combined by charity, and understanding with love.67

In an effective leadership that is balanced with the affective.

The bishop is not just a doer, or a planner or a decision
maker but also one who can soothe hurt feelings, reassure
the troubled, make peace with those who are angry, and
inspire those who are discouraged. In this atmosphere of
solicitude, a priest will humbly and honestly open his mind
and heart to those who have been set above him, who will
help him know the will of the Lord.68

In his presence and availability. In modern times as in

other bureaucracies, there is that tendency for pastoral
work to rely more and more on structures and other in-
strumentalities of management. But this is not the ways
of the church called to communion. Jesus called persons
and sent them to serve others. He did not hide behind
faceless committees or agencies. We have to rediscover
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THEOLOGICAL OVERVIEW
once more that in the church everything is personal and
nothing should be anonymous.

Despite the impracticality of frequent pastoral visitations

and con irmations done by the bishop personally, the
synod insisted on presence rather than ef iciency!

In the exercise of his authority at which all humbly submit.

The Church after all is hierarchically constituted with the
bishop as Christ’s vicar and legate in the diocese.69

The tendency to overly democratize the church may be

detrimental at times not just to its mission but even to its
revealed nature. “The truth after all can only be found,
and not created through ballots.”70 Thus as one who is
entrusted with “this rich trust” the bishop has the duty to
“proclaim the Word; be persistent whether it is convenient
or inconvenient; convince, reprimand, encourage through
all patience and teaching.”71

But his authority should be tempered by the concept of

servant-leadership in an environment formed and imbued
by mutual trust. In this atmosphere, the bishop is bet-
ter seen as a wise, patient yet diligent spiritual director
rather than an overbearing prefect of discipline, a model
which many priests still use from their seminary days. It
is in this spirit that we understand the injunction of PCP
II that “when needed, he should correct them, but always
as a father lovingly correcting a son.”72

B. Priests

Without negating nor in any way diminishing its basic

meaning and intent as expressed by the Lord Him-
self and the Church down through the centuries, the
radicalism of the gospel particularly expressed in the
living out of the evangelical counsels of obedience,
celibacy, and poverty are demanded from priests
because they are in the forefront of the church as its
first ministers of communion.

In Obedience. Genuine priestly ministry can only be lived

and exercised in communion with the Pope and the
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 THEOLOGICAL OVERVIEW

bishops, especially with one’s own diocesan bishop. 73

Through his obedience, the priest recognizes, loves, and
serves the church in her hierarchical structure, a struc-
ture so essential to its communion. Priests, therefore,
owe their bishop love, respect, and obedience.

The source of this communion is the sharing of the

Episcopal ministry which in turn is inspired by the spirit
of cooperation, not just with their bishop but with the
presbyterium.

Obedience, thus, also demands “a marked spirit of asceti-

cism, both in the tendency not to become too bound up in
one’s own preferences or points of view” and in the sense
of giving the diocese “the opportunity to make good use
of their talents and abilities, setting aside all forms of
jealousy, envy, and rivalry”74 with their brother priests.

It is lived in an atmosphere of constant readiness to be

sent, to allow oneself to be taken up, as it were “con-
sumed” by the needs and demands of the lock.

Priests, then, should be aware that their ministry is so at-

tached to the ministry of Jesus who sacri iced His will to
God for the sake of the gospel and in service to others.75 A
unity that insists on personal wants and preferences can
never be had. It is only through self-sacri ice that unity
is made possible among brothers in the ministry and the
church as a whole.

In Celibacy. Even though it is a renunciation of mar-

riage, celibacy retains its nuptial meaning as “a sign and
stimulus of love and as a singular source of spiritual
fertility in the world.” 76

A priest leaves his father and mother and clings to Jesus

the Good Shepherd in a communion of love expressed
freely and singularly in the service of the people of God.
It is, thus, “a genuine sign of and precious service to the
love of communion and gift of self to others.”77

Celibacy is the source of the undivided love of the

priest for God and for God’s people, “an incentive to
pastoral charity.” 78
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THEOLOGICAL OVERVIEW

In Living Out Evangelical Poverty. The detachment from

worldly goods is above all a living out of that lively faith
in God as the one and supreme good and the true and
definitive treasure. It is to live in conformity with the
ways of Jesus.

Through poverty and simplicity of lifestyle, the priest be-

comes more sensitive and capable of understanding and
discerning the realities of the poor enabling him, thus, to
promote the church’s preferential option for the poor.

Poverty and simplicity of lifestyle gives the priest docility

to the Spirit making him available and ready to be sent
wherever his work will be most useful and needed even
if it requires from him great personal sacrifice.

Through it, he offers the witness of transparency and

stewardship in the administration of the goods of the
community which he will never treat as if they were his
own property.

And lastly, poverty and simplicity of lifestyle will be an

incentive for the priest to commit himself to promot-
ing a more equitable distribution of goods among his
fellow priests.

C. Priest with other Priests

Priests should also be aware that they are bound together
by an intimate sacramental brotherhood in the presby-
terium with their fellow priests. They are united by the
bond of charity, prayer, and total cooperation.

From this follows that older priests should sincerely ac-

cept the younger priests as brothers, mentoring them in
their first tasks and responsibilities of their ministry, and
making every effort to understand their outlook, even
though it may be different from their own.

Young priests on their part should respect the age and

experience of their elders. They should consult them on
matters concerning the care of souls and willingly cooper-
ate with them in their tasks.
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 THEOLOGICAL OVERVIEW

Relationships grow. They must be permitted to grow.

Authentic relationship could not be equated with peaceful
co-existence. It is a relationship that is based on love – a
love that seeks the good of the other in truth.

It is, thus, strongly recommended that diocesan priests

live in common, especially those attached to the same
parish,79 bonded in the common task and most especially
in prayer. This communion of the bishop and his priests
in the presbyterium “are based above all on supernatu-
ral charity,”80 something beyond what could merely be
considered human socialization. Thus, it is one that is
nourished only by the Lord who called them to the same
life and ministry.

PėĎĊĘę-LĆĎęĞ ėĊđĆęĎĔēĘčĎĕ-PĆėĎĘč PĆĘęĔėĆđ CĔĚēĈĎđĘ

The attitude of shared responsibility and participa-

tion needed for communion could not be con ined only
among the clergy with the bishop and the religious. Each
member of the lay faithful, by virtue of their baptism and
con irmation, also share in the responsibility for this
church’s mission.

This responsibility is not, however, limited merely to

general witnessing through a good life, nor to volun-
teer in some liturgical or sacramental activities of the
church. “But a number of them are called by God to
a stable commitment in a form of apostolate for the
service of the church.”81

This is true especially in establishment of parish councils

wherein representatives of the parish form one body
with the pastor in ful illing the church’s ministry. This is
primarily the locus for the effective participation of the
clergy and the laity in the total mission of the parish.82

In the synod, the Parish Pastoral Councils together with

the Basic Ecclesial Communities were the longest to be
discussed on the loor. It was an indication of interest as
well as confusion regarding its role and function and its
basic organization.
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THEOLOGICAL OVERVIEW
This is so because in most cases the Parish Councils do
not really function as they should based on the ideas
of participation and shared responsibility. We have
in a sense made up structures without first forming
mindsets and attitudes that would make the structure
function as they should.

To be true to its nature then, as a means of facilitating and

actualizing communion in the parishes, certain attitudes
of communion have to be imbibed.

The ability of the parish priest to listen. “They should be

willing to listen to lay people, give brotherly consider-
ation to their wishes and recognize their experience and
competence in the different ields of human activity. In
this way, they (the priests) will be able to recognize along
with them the signs of the times.”83

In the synod, one of the causes of consternation and not a

few cases of irritation was the very big digital clock that
limits the length one is allowed to speak. There were also
instances when priests were barred from speaking in
order to give more chances for the laity and the religious
to interpolate.

In those experiences we were made to realize one value

needed for communion and participation – the ability and
the patience to listen, the ability to keep quiet and discern.
After all, no one person has the monopoly of the truth and
of opinions worth noting. And this includes the clergy.

In one instance of the synod, when the situation became

quite tense, the plenary was led into silence. It was not
merely to calm things down, but primarily to help us re-
cover attentiveness – to ourselves and to others, and to
the ways of God. Talk alone does not make a community.
Silence is also needed.

As a minister of communion the presence of the priest

should facilitate rather than sti le this dialogue. Thus, he
must learn when to express his own opinions and judg-
ments, and when to be silent and to listen so that the laity
could speak out more freely.
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 THEOLOGICAL OVERVIEW

The Parish Priest is called “not to be served but to serve.”

Priests are “to be sincere in their appreciation and pro-
motion of lay people’s dignity and of the special role the
laity have to play in the Church’s mission.”84 They should
see themselves, first of all, as ministers of communion
in the parish, facilitating the exchange of views and
opinions, “to bring about agreement among divergent
outlooks in such a way that nobody may feel a stranger
in the community.”85

Thus, it would be beneficial for communion, when priests

set aside their dominating and sometimes domineering
attitudes that may hamper the free flow of discussions
in their search for the truth in the parish councils.

A learned laity. This calls for a laity empowered first and

foremost by their knowledge of the faith, updated by
church documents, church laws, and pastoral methods.

One incident in the synod that has bearing on the matter

was when the floor opened its discussion on the rewards
and honors to be given to the clergy. From the floor a lay
person stood up and cited provisions in the documents
of PCP II regarding the matter to the shock of everyone,
thus, definitely putting the matter to rest.

No transformation can be genuine and lasting “where

people themselves do not actively participate in the
process.”86 Only with an intelligent laity, well-versed
in the documents of the church can real participation
begin. Priests should not, therefore, accrue solely for
themselves the knowledge needed for the apostolate of
which lay people has also a right and a duty.

Training for an authentic voice. For as long as the laity hold

themselves in utter subservience to the clergy, the com-
munion we are working for may turn out less authentic.

Another incident in the synod worth noting is when a

lay person stood up and reminded especially the clergy
in their choice of words in criticizing certain provisions
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THEOLOGICAL OVERVIEW
suggested on the floor. It was a clamor felt strongly by
many, but only one had the courage to point out that
injustice to the clergy.

Conscious always that the parish councils have consultative

votes,87 the lay members should, nevertheless, learn to express
the truth of what they think and feel without losing respect and
reverence for their priests. Communion can only come when
we have a more mature laity who can work as real partners in
the apostolate and are treated as such.

BĆĘĎĈ EĈĈđĊĘĎĆđ CĔĒĒĚēĎęĎĊĘ

Even before the synod, just after PCP II, there have been
lots of efforts in building Basic Ecclesial Communities in
the Archdiocese. Between 1990 and 2000, congress reso-
lutions aligned with PCP II identi ied the goal of forming
“small communities of faith which would be instruments
of evangelization.”88

However, few parishes rose to the challenge. The general

criticism for the failure was “the lack of institutional will
and institutional intent.”89

This synod with the theme “Padulong sa Bug-os nga

Paghiliusa” intends to recapture the former fervor in
building up Basic Ecclesial Communities by recognizing
it as a “pastoral priority” and the visible “expression of
ecclesial renewal.” 90

Indeed, in the synod, this is one of the longest discussions

entertained on the loor. Cited among the problems is the
lack of understanding regarding what it is and how it can
come about. Formation, therefore, even among priests and
religious are paramount in order that this new way of being
church can come about in our archdiocese.

With paghiliusa as the overarching theme and goal, these small

communities “are a sign of vitality, an instrument of formation
and evangelization, and a solid starting point for a new soci-
ety based on a “civilization of love, . . . for being imbued with
Christ’s love, they show how divisions can be overcome.”91
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 THEOLOGICAL OVERVIEW
Thus, if communion is the goal of the Archdiocese,
there can be no other pastoral method but the Basic
Ecclesial Communities. It is not just “a program” but
“the program.” It is, in fact, a way of life!

TčĊ YĔĚęč

Pope John Paul II said, “It is especially necessary for us

to direct our thoughts to the future which lies ahead
before us.” 92 When we think of this future we think
especially of the youth.

This synod, therefore, is impelled to remind the young

of their responsibility for the future of society and the
church.93 But merely reminding them is not enough.
We need to encourage and support them at every step
to accept this responsibility. For if the young are to be
effective agents of mission, “the church needs to offer
them suitable pastoral care.”94

When the Instrumentum Laboris for the Youth and its

decrees were presented, the youth came in to participate
as facilitators and secretaries. They ably facilitated the
workshop, leading the discussions and listing down the
comments and suggestions. Some were run smoothly,
others with difficulties, but in the end that experience
with the youth in the synod made its point. It was an act
of entrustment – a quality of one who thinks of them as
the future of the church.

The church is in a journey. We build this church of com-

munion stone by stone, brick by brick, each one contrib-
uting what he can in one’s lifetime. By building up the
youth, first among which is learning to trust them, we
assure the future of a people who can build on the com-
munion we have started, a people who can build even
better and much faster than we.
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THEOLOGICAL OVERVIEW
Sę. EđĎğĆćĊęč Ĕċ HĚēČĆėĞ

The call of the church is to become a communion, a Com-

munity of Disciples. In the Philippine church this could
only happen by becoming irst and foremost a Church of
the Poor. It is in this spirit that we look now to St. Elizabeth
of Hungary, patroness of the Archdiocese of Jaro.

Elizabeth was rich but she chose to be poor in order that

she could serve Jesus in the poor. She lived simply in order
to share what she had with the needy.95
She was a lay person who consecrated her life to God. For
this, she was able to see the will of God operating in her
secular duties, in the ordinary things that she did, and in
ful illing them with as much love as she could muster. 96

Elizabeth was wife and mother. Together with her hus-

band she shared their love for Christ with each other in
prayer. They had three children, one of them is the Blessed
Gertrude of Aldenburg.
She made her family a church in the home, the primary
community of Christ’s disciples, where the social con-
science was formed and the life of worship and prayer
was nurtured.97

Even when they were young Louis loved her future wife
Elizabeth (she died at the age of 24) with great tenderness
and admiration. Together they dreamed of great deeds that
they could do for Christ when they grew up.

Young though they were they grew up in the maturity of

Christ, and in their dreams assumed responsibility in the
task of evangelizing which they shared with their elders
by right of baptism.98

St. Elizabeth of Hungary epitomizes all that we can dream

of as a church in the clergy and the religious, in the lay men
and women, in husbands and wives, in Christian families,
and in the youth. Her life might be short but her memory
lives long in the hearts and minds of the men and women
who have embarked on the road to communion.
We look to her as a guide, as one, who like Mary, shows us
the way to communion.
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 THEOLOGICAL OVERVIEW

CĔēĈđĚĘĎĔē
I was glad when they said to me,
“Let us go to the house of the LORD!”
Our feet have been standing within your gates,
O Jerusalem!
Jerusalem, built as a city which is bound irmly together,
to which the tribes go up, the tribes of the LORD,
as was decreed for Israel,
to give thanks to the name of the LORD.
There thrones for judgment were set,
the thrones of the house of David.
Pray for the peace of Jerusalem!
“May they prosper who love you!
Peace be within your walls,
and security within your towers!”
For my brethren and companions’ sake I will say,
“Peace be within you!”
For the sake of the house of the LORD our God,
I will seek your good.99

We end the synod not only with a song of praise and

thanksgiving but more so with the song of pilgrims on
their journey towards Jerusalem – the Jerusalem of our
destiny, where all our hopes and dreams as a Church will
be ful illed.

Even before the journey is completed we make the joy,

the enthusiasm, the awe, and the excitement of this
song our own.

Transported as it were to the house of the Lord, we con-

template Jerusalem with its beautiful gates, its strong
walls and ramparts, the array of houses strongly compact
surrounding the house of the Lord. There, God lives among
his people. There, prayer and songs of praise are offered.
And in it are set up the judgment seats of the people of God
and the law of the Lord is lived.

This is the Church at the end of her pilgrimage, anticipated

even now though imperfectly in its internal cohesion, in
its hierarchy of orders, in its law of love, in a community
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THEOLOGICAL OVERVIEW

of prayer and praise – all irmly bound together living in

peace and harmony.

This is where the tribes of the Lord from all over come
together. All of God’s people firmly bonded, journey-
ing together towards her that they may give thanks to
the Lord.

Thus, we pray three times for peace – for the peace of Je-
rusalem and what she symbolizes for us, for peace within
her walls, for peace within her.

May the Lord open our eyes to see the marvels of the
Church that await us in our journey “Padulong Sa Bug-os
Nga Paghiliusa.”

For her sake, “I will seek your good.”

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II
D ĊĈėĊĊĘ
107
108
 W orship
“For we do not know how to pray as we ought.”
- Romans 8: 26

109
110
 WORSHIP

IēęėĔĉĚĈęĎĔē

“For we do not know how to pray as we ought.”1

The church of the Archdiocese of Jaro could not help but

repeat with humility this acknowledgement of weakness
and frailty. The call for bug-os nga paghiliusa – the call to
communion, is a challenge to become, before and above all
else, a praying community – a community patterned after
the irst Christian community who “devoted themselves
to the apostles’ teaching and fellowship, to the breaking
of the bread and to the prayers.”2

SĎęĚĆęĎĔēĊė

Heeding this challenge required from us, irst of all, a re-

appraisal of where we are as a community of believers in
our life of prayer. Through the synodal process we have
rediscovered our own giftedness as a people, our many
attempts and our successes. At the same time we have
also unearthed and faced squarely the challenges and even
the obstacles that sometimes consign our life of prayer to
mere externals and leave us in a cycle of celebrations that
neither really satisfy the thirst within nor produce in us
its desired effects.

As we repeated the petition of the irst disciples, “Lord,

teach us how to pray,”3 we were led to realize that “some-
thing more is required than the laws governing valid and
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WORSHIP
lawful celebration.”4 For no matter how rubrically correct
is our liturgy, if it does not lead to conversion, if it does
not deepen our love for God and neighbor, if it does not
empower us to build real communities in our midst, and if
it does not clarify the intrinsic link that binds our prayer
with the work of justice, something is terribly missing in
our liturgies, something is missing in our prayer.

RĊĆđĎğĆęĎĔēĘ Ćēĉ VĎĘĎĔēĘ

The Liturgy is our prayer. It is not a commodity to be

bought nor exchanged. It is not mere religious obligation
or a cultural demand to be ful illed. It is not just one of
those church activities, nor is it merely rules and regula-
tions. It is prayer.

The task that lies ahead is to recover the spirit of prayer in

our liturgy, a sacred action done in sacred time and space,
a divine encounter that transforms us.

In our desire to renew our life of prayer, we have realized

the need:

For the faithful to come to the liturgy “with proper disposi-

tions, their hearts and minds attuned to their voices” tak-
ing part in it “fully aware of what they are doing, actively
engaged in the rite, and enriched by its effects.”5

For priests to become above all else teachers and leaders

of prayer “responsible for the formation in prayer of their
brothers and sisters in Christ . . . leading the people of God
to the living waters of prayer,”6 and celebrating “devoutly
and faithfully the mysteries of Christ.”7

For families, schools, religious organizations, and lay

movements to become schools of prayer where one can
deepen the faith, ind support from it and be led to a deeper
experience of God.

For the worshipping community to see the intrinsic link

between authentic liturgical worship and social action in
pursuit of justice and service of the poor,8 realizing that
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 WORSHIP

prayer without the social apostolate will turn into prayer

divorced from life.9

We have realized too,

That when the Church gathers to celebrate its liturgy, it

manifests its communion, and at the same time nourishes
it, when it “fosters reciprocal openness, affection, under-
standing, and forgiveness.”10

That this communion is most especially manifested in the

Basic Ecclesial Community, described irst and foremost
as praying community, a community of families living out
their Christian call, striving “to integrate their faith and
their daily life.” 11

That this integration can be best facilitated when our wor-

ship expresses more fully the universal aspects of our faith
immersed in the spirituality and culture of Ilonggos.12

That our liturgy, our prayer, should effect a transformation

not just on the self but also on the community and even in
the society at large.

This is the spirit that we are trying to recover in our life

of worship.

CĔēĈđĚĘĎĔē

But how can we form in us that “attentiveness of heart”

which is essential to prayer?13 Can we impose rules that
would further enhance that intimacy with God aptly
portrayed by Moses when the Lord used to speak to him
face to face “as a man speaks to a friend”?14 It is with good
reason then that we started with the invocation “Lord,
teach us how to pray” for “we do not know how to pray
as we ought.”

Nevertheless, even though we have to wait for God’s time

to grant us the experience of liturgy as truly “our prayer,”
we will do all we can to respond with the meager resources
at hand, using the methods available to us. Truly, prayer is
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a gift and we are beggars before God, but we have also to

do our part. And what is our part? When prayer cannot be
reduced anymore to the spontaneous outpouring of interior
impulse, when we have to wait for God to truly make us pray
– in order to pray, one must have the “will” to pray.15

What follows is our response, meager they may seem, but

it is our common “will” to pray as a community. This is our
struggle to put into words and guidelines the movement of
the heart which cannot be easily articulated, a heart that
yearns to do and be the best before its God, a heart that
yearns to make the encounter with God in our prayer well
prepared and done well.

DĊĈėĊĊĘ Ĕē WĔėĘčĎĕ

Article 1. Orientational Thrust

Liturgical renewal is first and foremost a renewal of our
life of prayer. This is something essentially connected to
the nature of the church aptly described as a “praying
community.”

Recovering the sense of prayer in the liturgy involves “full,

active, and conscious participation” – a participation that
involves the whole church and the whole of life.

Through it our life is “placed within the life and prayer of

Christ”16 in the sense that “the whole of life becomes an
act of worship.”17

Only then can it “produce its fruits in the lives of the faith-
ful: new life in the spirit, involvement in the mission of
the church, and service to her unity,”18 thus making it a
potent instrument of the Spirit that will make real the
vision of becoming a community of disciples by becom-
ing a church of the poor,19 leading our Archdiocese in the
journey “Padulong sa Bug-os nga Paghiliusa.”20

Article 2. In the interest of focus and integrity, the former

“Commission on Liturgy and Cultural Heritage” shall
henceforth be called the Archdiocesan Commission on
Liturgy (ACOL).
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Article 3. The archdiocese shall send quali ied priests and

lay persons for studies in liturgy to assist the Archdiocesan
Commission on Liturgy (ACOL) as experts in liturgical sci-
ence and pastoral practice.

Article 4. Priests and lay persons who are knowledgeable in

Latin or other languages and Hiligaynon shall be assigned
for the work of translation in view of the ongoing transla-
tion of liturgical texts and devotional materials.

Article 5. The parishes shall organize a functional Commit-

tee on Liturgy staffed with those willing to be educated in
the science of liturgy. As much as possible, those assigned
are not to be given other tasks that will affect the perfor-
mance of their duties in the Parish.

Article 6. The ACOL shall regularly provide liturgical

updating for priests and shall publish liturgical reading
materials. The publication shall also be made available
to the lay people, most especially those charged with the
liturgy in the parishes.

Article 7. The Archdiocesan Commission on Liturgy (ACOL)

shall work together with other Commissions in empowering
the lay faithful in the Basic Ecclesial Communities (BEC) by
providing formation in the aspect of liturgy and other com-
munal forms of prayer and worship.

Article 8. Education on the rites and symbols of the lit-

urgy shall be accorded its proper place and importance
in the continuing education program given by the parish
as a joint effort of the Parish Ministries on Education
and Worship.

Article 9. Lay ministers of liturgy shall undergo a sound

process of selection as prescribed by the Commission
on Liturgy. They shall undergo the required training and
shall be provided with a continuing formation that would
deepen their faith and further strengthen their commit-
ment to serve.
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WORSHIP

Article 10. In order that the rites will stand out more clearly
“as signs that instruct”, the performance of a particular rite
shall correspond faithfully to its catechesis, and the policies
governing their reception shall be uniformly applied in all
the parishes in the Archdiocese.

Article 11. In coordination with the ACOL, policies contex-

tualized in our local culture shall be made and disseminated
so that the Archdiocesan Vision of being the Church of the
Poor may stand out more clearly in the celebration of the
sacraments and in the policies governing them.

Article 12. Whenever possible, masses for youth and

children with their parents shall be made available on a
regular schedule in the parish, tapping schools and institu-
tions involving children and young people to coordinate
these activities.

Article 13. To safeguard the right of the lay faithful for a

holy mass on Sunday, the priest as pastor shall do all he can
to provide for the spiritual needs of the people under his
care including, should it be necessary, the “Sunday Gather-
ing in the Absence of a Priest” (Panimbahon) for remote
barangays in his parish.

Article 14. Homilies of the priests shall be biblical, liturgical

and/or about the feast of the day. This shall be related to the
life situation of the parish. Thematic catechetical homilies
done systematically are also to be encouraged as they are
the only venues for the faithful to receive instructions on
faith in most parishes.

Article 15. “To ensure that the life and unity of the Church
community are fully safeguarded and promoted” and
“to foster the sense of the Church community, which is
nourished and expressed in a particular way in the parish
assembly,” the celebration of the Eucharist on Sundays
shall be held as much as possible only in the parish church,
barangay chapels and other traditional places of worship
in coordination with their parish.
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 WORSHIP

Article 16. Weekday masses held outside the identified

traditional places of worship shall be strictly regulated
considering the following: sacredness and propriety
of the place, proximity to the church and number of
persons present.

Article 17. The Commission shall address the need to

enhance the quality of Hiligaynon songs and promote the
composition of Hiligaynon sacred music in order to have a
wider selection for the different seasons and celebrations.
This shall be placed in a common hymnal.

Article 18. The Archdiocesan Commission on Liturgy

(ACOL) shall initiate the renewal and reform of existing
novenas as to their content and practice in order to conform
with the provisions of present liturgical laws.

Article 19. The Archdiocesan Commission on Liturgy

(ACOL) shall make regulations for the identi ication and
promotion of shrines in our Archdiocese.

Article 20. De inite instructions on liturgical gestures and

other liturgical matters shall come only from the Archdi-
ocesan Commission on Liturgy (ACOL).

Article 21. In line with the celebration of the liturgical

seasons, the ACOL shall provide guidelines and catechesis
to help parishes in regulating practices in con lict with the
so called “close time.”

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118
 C atechesis

“Behold a sower went out to sow…”

- Mark 4:3-8

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120
 CATECHESIS

IēęėĔĉĚĈęĎĔē

“Behold a sower went out to sow…” (Mk. 4:3-8)

At the heart of catechesis, we ind, in essence, a Person,

the Person of Jesus of Nazareth. Catechesis, therefore,
means to reveal the Person of Christ, for the whole of God’s
eternal design reaches ful illment in that Person. The aim
of catechesis is to put people in communion with Jesus
Christ for only He can lead us to the love of the Father and
the Spirit and make us share in the life of the Holy Trinity.
In catechesis it is Christ who is taught and everything else
is taught with reference to Him. And when we are drawn
closer to Christ, we are in turn drawn closer to one another
in “Bug-os nga Paghilusa.”

SĎęĚĆęĎĔēĊė

In the light of the Parable of the Sower, we discovered

during the synodal process the ive general concerns: a)
Catechesis (the Seed); b) Those being Catechized (the
Soil); c) The Catechists (the Sower); d) Those Responsible
for Catechesis (Structure); and e) Materials and Funding
(Sources and Resources).

We have discovered that, generally, our way of teaching

catechesis is sporadic and improvised rather than system-
atic. We also found out that our catechesis is mainly school-
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CATECHESIS

based. We have not given much importance to community

and family-based catechesis.

Although majority of households are Catholics, yet most

of the members are not catechized because, generally,
catechetical instructions are only given in schools, in rec-
ollections during Lent or Advent, in pre-sacramental in-
structions or in formation programs of lay organizations.
However, only few can avail of these.

Ninety- ive percent (95%) of our catechists are volunteer

workers, and only 5% are working full-time. Forty percent
(40%) have reached college level, such as retired teachers,
and 60% are high school and elementary graduates. The
synod discovered that there is a need to improve their
formation program. This program should cover the voca-
tion and spirituality of the catechist, including doctrines
and methodology.

Archdiocesan organizational structures for catechesis had

already been set-up and all parishes have replicated it at
their level. The Archdiocesan Commission on Catechesis
and Catholic Education (ACCCE) facilitates the implemen-
tation of catechetical programs in coordination with other
archdiocesan commissions and organizations, religious
congregations, and regional and national catechetical insti-
tutions. However, we have discovered that there is a need to
re-align our various directions and consolidate our efforts
towards a more effective catechetical ministry.

The Parish Catechetical Ministry is responsible, among

others, to generate funds for the implementation of their
program, as well as the acquisition of the basic materials
for catechesis. Teaching guides for catechists had been
revised to make it more relevant to our situation.

RĊĆđĎğĆęĎĔēĘ Ćēĉ VĎĘĎĔēĘ

We envision a catechesis which is Christocentric, sys-

tematic, integral, and inculturated. Aside from the pre-
sacramental and liturgical catechesis, we wish to initiate
a family catechesis with special emphasis on catechesis on
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 CATECHESIS

life-events that addresses the different needs of age levels.

We also want to revive the parish Sunday catechesis, with
special focus on Salvation History.

We envision an integral formation for catechists that covers

the spiritual, doctrinal, pedagogical, biblical, and ecumeni-
cal components. Teaching catechesis is primarily a voca-
tion and ministry. In view of this, we need to recruit and
train more catechists particularly from among the ranks of
retired professionals. We intend to provide them with the
basic catechetical materials and teaching guides.

We need to strengthen the Commission on Catechesis

and Catholic Education by providing it with well-trained
personnel, suf icient inancial and logistical support, and
by creating a Board of Advisers to assist it. We also need
to see some development in Pius XII Institute in the near
future as it evolves into a new Catechetical and Pastoral
Formation Center.

Now we realize that:

• Teaching catechesis is a vocation and not just work.

Catechists who have a deep sense of vocation are more
committed and persevering than those who look at it
merely as work or employment.
• Catechists must be well-formed. Their formation calls
for the organization of special centers or institutes. It
also calls for suf icient resources for the implementa-
tion of the formation program.
• Catechesis must deal only with the essentials of faith
and not with the theological questions and scienti ic
exegesis. We should go back to the basics and simplify
our approach.
• There is a need to give importance to family cat-
echesis. School catechists had taken over the task of
parents as irst catechists of their children. Gradually,
we have to give back the responsibility to parents by
empowering them through adult catechesis.
• There is a need to revive parish Sunday catechesis
and initiate regular catechetical conferences as a re-
medial and supplemental approach for lack of family
catechesis and lack of volunteer catechists.
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CATECHESIS

• The bishop is the irst catechist of his diocese, while

the parish priest is the irst catechist of his parish.
Since all believers have the right to catechesis, all
pastors have the serious duty to provide it.

CĔēĈđĚĘĎĔē
Catechesis precedes and accompanies all the pastoral and
liturgical activities. For how can we serve and love God
and our neighbor if we do not understand the meaning
and purpose of what we are doing? We know that it is only
through Christ that we ind meaning to our existence, for
we remain incomprehensible even to ourselves if Christ
did not reveal it to us. Catechesis has the task of explain-
ing the Paschal Mystery of Christ, so that in knowing it,
our liturgical celebrations become more conscious, alive,
and participative, and our social apostolate would be well
informed and Christocentric.

DĊĈėĊĊĘ Ĕē ęčĊ CĆęĊĈčĊĘĎĘ

Article 22. Orientational Thrust

The Church continues the mission of Jesus whose teach-
ings come down to us through the apostles. The ministry
of catechesis serves the Church in this mission.

Catechesis aims to put the faithful in touch and in commu-

nion with Jesus Christ in and through His Church. The heart
of catechesis is neither a doctrine, nor a moral principle,
nor an act of worship, but a Person, the Person of Jesus
of Nazareth, who is now present in the celebration of the
Word and the Eucharist.

Catechesis, as an integral element of evangelization, is

intimately linked with worship and social apostolate.
The living out of these dimensions is essential to the ma-
turity of the spiritual life of the faithful. In this context,
catechesis precedes pastoral activity and consequently
accompanies it.

A solid and effective catechetical program at the parish and

diocesan level should be part of the total pastoral plan.
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 CATECHESIS

Article 23. The Commission on Catechesis shall ensure

that the Catechetical Program in parishes observe faithfully
the magisterial guidelines on catechesis. The Catechetical
Program shall be systematic and not improvised, shall
deal with essentials, shall integrate doctrine, morals, wor-
ship and prayer aspects of faith, and shall be presented in
an inculturated way, such as using the local dialect, local
traditions and symbols.

Article 24. The Commission on Catechesis shall prepare a

Manual for Catechists which shall include, among others,
the following:
a. Nature and tasks of catechesis
b. Different forms of catechesis
c. Organizational structure of the Commission
d. Criteria for recruitment and selection of catechists
e. Linkages such as implementation of DepEd Order on
Religious Instructions in public schools and others
as mandated by the Phil. Constitution.

Article 25. The Commission on Catechesis shall ensure

and supervise the integral formation of catechists, which
includes among others, the following:

a. Spirituality and Vocation of a Catechist

b. Faith Content or Basic Catechetics
c. Catechetical Methodology
d. Ecumenical and Inter-religious Dialogue

Article 26. The Commission on Catechesis shall formulate

and offer programs that will address the needs of families,
the different age levels and special groups, out-of-school
youth, parish lay leaders, BEC animators, and LOMAs lead-
ers, in coordination with JAPS, Council of the Laity, and
Commission on Family Life;

a. facilitate a series of catechetical conferences/sym-

posia, seminars, or recollections for high school and
college students as a remedial and supplemental
approach for lack of catechists in coordination with
the Parish Catechetical Ministry.
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CATECHESIS

b. include Liturgy as part of the regular catechism

classes both in the catholic and public schools. This
would therefore involve systematic education and
formation of catechists and teachers of religion on
the science of liturgy.

Article 27. The Commission on Catechesis shall produce

modules or guides on:

a. Pre-Sacramental Instructions in coordination with

the Commission on Liturgy
b. Catechesis before or after the Mass
c. Marian devotions with emphasis on Mary’s role in
our Christian life
d. Life-events

Article 28. The parish Sunday catechesis shall be given

special importance which should be clearly shown in the
over-all parish schedule.

Article 29. The Parish Catechetical Ministry (PCM) shall be

established and/or strengthened in every parish and shall
be managed by a well-prepared and full-time catechetical
coordinator.

Article 30. The Commission on Catechesis shall make avail-

able basic catechetical materials to catechists. The Parish
Catechetical Ministry shall ensure the acquisition of the
following materials for their respective parishes:

a. Bibles
b. Catechism for Filipino Catholics
c. Catechism of the Catholic Church (CCC)
preferably in Hiligaynon
d. Compendium of Catholic Social Doctrines preferably
in Hiligaynon
e. Lesson Plans especially focused on Salvation History
prepared by ACCCE
f. Audio Visuals, catechetical posters, CDs, etc.
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 CATECHESIS

Article 31. A standard of support shall be drawn up and

certain bene its be given at the diocesan or parish level, tak-
ing into account its inancial situation, that of the catechists,
and the latter’s tenure of service and competence.

Article 32. A Board of Advisers, composed of experts on

catechetical and pastoral ield and the Director of the Com-
mission on Catholic Schools, shall be established to assist
the Commission on Catechesis.

Article 33. A triennial catechetical and pastoral congress

shall be convoked to evaluate the implementation of the
catechetical synodal decrees as to their pastoral relevance.

127
128
 S ocial Action
Apostolate
“I have come that they may have life, life in all its fullness.”
- John 10:10

129
130
 SOCIAL ACTION APOSTOLATE

IēęėĔĉĚĈęĎĔē

“I have come that they may have life, life in all its fullness.”
(John 10:10)

One hundred and ifteen years ago, Pope Leo XIII spoke
of “new things” in the seminal social encyclical RERUM
NOVARUM. John Paul II, in his CENTESIMUS ANNUS , the
encyclical he issued on the centennial of this monumental
document, pointed out that these “new things” were prod-
ucts of the disturbing changes of that time that essentially
were the effects of the existence of con lict arising out of
the “social question.” The response of the church to those
changes became the “lasting paradigm”1 for the social
doctrine of the church .

In our time, the Church continues to provide answers to the

social question raised in Rerum Novarum. The beloved John
Paul II clearly outlined that the new evangelization which
the modern world urgently needs “must include among its
essential elements a proclamation of the Church’s social
doctrine . . . that there can be no genuine solution of the
“social question” apart from the Gospel2, that an authentic
development of man and society . . . would respect and pro-
mote all the dimensions of the human person . . .”. 3Integral
human development ― the development of every person
and of the whole person, especially of the poorest and the
most neglected in the community ― is at the very heart of
evangelization, the ultimate end of which is the attainment
of the fullness of life (John 10:10).
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SOCIAL ACTION APOSTOLATE

SĎęĚĆęĎĔēĊė

For the Church in the Philippines, and the Archdiocese

of Jaro in particular, the social question was not only
appreciated for its “internal logic”4 but was, and is, wit-
nessed as an apostolate. PCP II says, “The social action
apostolate, since it is the Church’s work that is especially
focused on the task of Christian social transformation,
must become a vital involvement of the Church at all lev-
els, its thrust towards justice and peace and the integrity
of creation being related to all other apostolates”5The
Archdiocese of Jaro is committed to find answers to the
social question. In the midst of many social concerns
that militate against “life in its fullness” - poverty, envi-
ronmental degradation, partisan politics, illegal fishing,
among many others – it continues to struggle as a com-
munity of disciples journeying together (syn hodus) to
reach “ total human development based on truth, justice,
peace, and love.”6 Among its concrete steps is the creation
of the Commission on Social Concerns which addresses
problems on justice and peace, ecology, poverty reduc-
tion, and basic services.

RĊĆđĎğĆęĎĔēĘ Ćēĉ VĎĘĎĔēĘ

The apostolate of the Commission is inspired by the

Lord in the Gospel of John (Jn. 10:10) where He said,
“I have come that they may have life, life in all its full-
ness.” It is a life made vibrant by development that is
integral, which considers the social, political, religious,
cultural, and ecological forces that will mold them into
an evangelized community of disciples, renewed, alive,
and participative in the new evangelization. We dream
to become a church with preferential option for the
poor, a church that responds to the assurance that “as
often as you did it for one of my least brothers, you did
it for Me” (Mt. 25:40). For this reason the church can-
not help but be immersed in the many messy concerns
of the social question. Fullness of life is integral human
development. Development is peace. Peace reigns where
justice is the rule.
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 SOCIAL ACTION APOSTOLATE

CĔēĈđĚĘĎĔē

In short, we long for “a new heaven and a new earth in

which justice reigns, according to God’s promise” (2 Pet
3:13). In the words of Gaudium et Spes (GS 39): “God is
preparing a new dwelling place and a new earth where
justice will abide, and whose blessedness will answer and
surpass all the longings for peace which spring up in the
human heart.” Then, and only then, can life in its fullness
(Jn. 10:10) be enjoyed.

The struggle for integral human development so that the

fullness of life can be enjoyed is a challenge of a magnitude
that can overwhelm even the committed, but the Lord said
“I have come that they may have life, life in its fullness.” (Jn.
10:10) It is with this assurance that we journey together
“Padulong sa Bug-os nga Paghiliusa.” The decrees being
proposed are small steps in this journey, steps that have
been identi ied by the community in the consultations prior
to the Synod proper. Small steps, but a journey of thousands
of miles starts with them.

DĊĈėĊĊĘ Ĕē ęčĊ SĔĈĎĆđ AĈęĎĔē AĕĔĘęĔđĆęĊ

Article 34. Orientational Thrust

The Commission on Social Concerns is tasked with lead-

ing the work for the realization of a “new heaven and a
new earth” (2 Pet. 3:13) where justice reigns, where all
the longings for peace springing from the human heart
ind rest and ful illment. Integral human development is
its overarching strategy so that life in its fullness may be
attained and enjoyed. Its operational manual is the Com-
pendium of the Social Doctrine of the Church. Its front
liners are the men and women of organized Parish Social
Action Ministry (PSAM) who will draw guidance from the
Jaro Social Action Center (JASAC)

Article 35. A functional Parish Social Action Ministry

(PSAM), with love of preference for the poor, shall be es-
tablished in every parish.
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SOCIAL ACTION APOSTOLATE

Article 36. The Commission on Social Concerns shall de-

velop formation modules on social concerns, knowledge,
attitudes and related skills which shall be undertaken by
all members of PSAM as their basic training.

Article 37. The PSAM shall conduct formation/education

on the Catholic Social Teaching as a regular undertaking.

Article 38. The Commission on Social Concerns shall de-

velop effective tools in the art of empowering people, such
as the Participatory Rural Appraisal (PRA) or other similar
tools be introduced at all levels in the parish, with the most
impoverished as a priority.

Article 39. The Commission on Social Concerns, in coor-

dination with other Commissions shall regularly conduct
symposia on social issues that affect the general public.

Article 40. The formation of Basic Ecclesial Communities

(BEC) as front liners in “waging peace” at all levels of the
parish shall be aggressively implemented.

Article 41. Programs that shall be pursued by the PSAM

shall be patterned after the existing programs of the Jaro
Archdiocesan Social Action Center (JASAC), such as: Jus-
tice and Peace, Poverty Reduction, Alay Kapwa, Relief and
Emergency Rehabilitation, Ecology, Corruption Prevention,
but the implementation shall respond to the unique envi-
ronment of each parish.

Article 42. A Care for the Earth Ministry shall be ably pro-
moted by the parish with particular attention to discards
management, reforestation, and sustainable agriculture.

Article 43. The chairperson of the Commission on Social

Concerns (CSC) which is the direction-setting and policy-
making body of the social action ministry of the Archdio-
cese shall at the same time be the director of JASAC as the
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 SOCIAL ACTION APOSTOLATE

implementing, coordinating, and monitoring arm of its

programs and services.

Article 44. So that the demands of justice will be satis-

ied even in the context of evangelical poverty, in keeping
with the spirit of PCP II which mandates that the social
action ministry is “action carried out by the church and
its members to promote human development, justice in
society and peace,”7 a system of support for priests and
remuneration for church workers shall be established in
the whole Archdiocese.

Article 45. A legal/paralegal service shall be activated in the

parish, as a priority, so that the poor and victims of human
rights violations will have access to legal assistance.

Article 46. Every parish shall initiate an on-going forma-

tion/education not only on responsible voting, but also re-
sponsible citizenship based on human dignity and rights.

Article 47. Funds shall be appropriated by every parish to

help the poor help themselves, through: income-generating
projects, vocational trainings and job placement among
others.

Article 48. To help the poor meet their medical needs,

PSAMs shall tap medical and dental practitioners for the
conduct of regular clinics offering free medicines.

Article 49. To respect, protect, and ful ill the right to educa-
tion of every child, a scholarship program shall be initiated
by every parish for those poor and deserving students who
want to pursue a college/vocational education.

Article 50. A disaster management and coordinating com-

mittee shall be organized in each parish in coordination
with the local government.
135
136
 C lergy
“Simon, son of John, do you love me?”
He replied, “Yes, Lord, you know I love you.”
Jesus said to him, “look after my sheep”
- John 21:16

137
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 CLERGY

IēęėĔĉĚĈęĎĔē

“I will give you shepherds after my own heart, who will feed
you with knowledge and understanding” (Jer. 3:15).

God has promised the people that they will never be left
without SHEPHERDS (Jer. 3:15), who will bring them to-
gether as community (Jn. 17) and guide their obedience to
announce the Gospel to the ends of the earth (Acts 1:8) and
make disciples of all nations (Mt. 28:19). After accepting
Peter’s profession of love, Jesus instructed Peter to feed his
“sheep” and “lambs.”

PASTORAL CHARITY understood within the context of

the Church‘s teaching on the Sacrament of Orders is the
distinctive spirituality of diocesan priests. The post-syn-
odal apostolic exhortation of Pope John Paul II, describes
pastoral charity as “the internal principle, the force which
animates and guides the spiritual life and ministry of the
priests in as much as he is con igured to Christ, the Head
and Shepherd”.1 Thus, total gift of “self” to the Church,
following the example of Christ, is the essence of priestly
life and ministry.

SĎęĚĆęĎĔēĊė

The Church of Jaro is blessed with a good number of priests.

While the numerical advantage of the clergy may be rela-
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CLERGY

tively better than the national ratio per Catholic, it does

not necessarily translate into a “worry-free” presbyterate.
In fact, the creation of the Commission on Clergy as “an
assisting body to the Archbishop on matters regarding the
integral growth of the clergy,” says it all.

The Archbishop with the Commission on Clergy recognized

that priests are human persons with their own weaknesses
and strengths, having distinct individual needs and desires
for integral growth. The many priests of different ages in
ministry can also become a hindrance for priestly fraternity
in the presbyterate. This challenge has even become more
dif icult in the post-Vatican II era. A signi icant shift has
been happening in the awareness and consciousness of the
diocesan priests with regards to their life and ministry. At
the same time the emerging awareness of the shifting roles
of the laity in the local Church makes the situation more
challenging, if not dif icult.

While the programs on continuing formation, crisis inter-

vention, health care, and Assisted Intensive Renewal (AIR)
for priests were helpful in addressing the integral growth
of the clergy and responding to the changing demands of
time, challenging issues still surface. In collaboration with
the lay and religious, the diocesan priests of Jaro, together
with the Archbishop, continue to dream of becoming a com-
munity of Christ’s disciples deeply rooted in love.

RĊĆđĎğĆęĎĔēĘ Ćēĉ VĎĘĎĔēĘ

As Shepherds of the Flock, Teachers of the Word, and
Ministers of the Sacraments, the identity, life, and min-
istry of the diocesan priests are an experience of the
passage of the Lord Jesus to the Father, accepted and
lived in faith, founded concretely in pastoral charity.
This kind of pastoral love is the element that unifies all
aspects of the identity, life, and ministry of the clergy.2
The challenges in priestly life, large and small, call on
the priest’s resources to identify himself personally
with Christ’s mystery. As bearers of the mystery, priests
are called to believe what they teach, preach what they
believe, and practice what they preach.
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 CLERGY

“Pastoral charity is the virtue by which we imitate Christ

in his self-giving and service. It is not just what we do,
but our gift of self, which manifests Christ’s love for his
flock”.3 This gift of self has no limits and is marked by
the same apostolic and missionary zeal of Christ, the
Good Shepherd. Priests are called to be Shepherds of
the Flock, and by this, they live the deepest meaning
of their own lives, a mystery that embraces all of God’s
mercies that guide them in their life and ministry. It is
through self-giving and shaping according to Christ’s
word, Christ’s sacrifice, and Christ’s pastoral care of
God’s people that “priests sacramentally enter into
communion with the Bishop and with other priests, in
order to serve the people of God who are the Church”.4
Hopefully, “this pastoral charity will be grounded and
reflected in priestly fraternity made present and visible
in the presbyterate.”5

The integral renewal of the clergy in the Archdiocese

of Jaro involves a Christ-centered openness to conver-
sion and a spirituality deeply rooted and engaged in
the Ilonggo and Filipino culture. It is a spirituality that
demands the sacrifice of the will to God for the sake of
the Gospel and in service to others. It also recognizes
the need to encourage priests to discover healthy ways
of managing conflicts in their lives and interpreting the
pain and difficulties of their adjustments in terms of
Christ’s paschal mystery.

The clergy of Jaro are invited to follow, as disciples’ of

Christ, the path towards transformation. As Christ’s
disciples in the mission, they should live not only for
themselves but for others. Priests must recognize that
they are men of prayer and devotion, discerners of the
Spirit, and presiders of the Eucharistic community. They
should become living offerings to God joined to the
sacrifice of Jesus. They are to find ways to be present to
each other where they can share in the mission of the
Church. Finally, they need a sense of partnership and
accountability, so essential in developing the bonds of
priestly fraternity in mission.
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CLERGY

CĔēĈđĚĘĎĔē

The Master of the harvest, who calls and sends workers

to work in His field (Mt. 9:38), has promised with eter-
nal faithfulness: “I will give you shepherds after my own
heart” (Jer 3:15).

In order to perform his ministry as Shepherds of the

flock, priests are to dedicate their own life to their broth-
ers and sisters in obedience, in celibate chastity, and in
simplicity, and with deep respect for the unity within
the Church. They are to direct themselves “in things
that belong to God” (Heb. 5:1). Like Christ, they present
to the world a model of Christian life: “For I have given
you an example, that as I have done to you, so you do
also” (Jn. 13:15).

Here lies the horizon of priestly identity, life, and min-

istry. Thus, the permanent formation of the priests be-
comes a task of immense importance that needs an open,
courageous, and enlightened faith. It must be constantly
sustained in hope and rooted in pastoral charity.

As the priests of the Archdiocese of Jaro embrace their

failures and inadequacies, they also believe in their
capacity to dream dreams and see the vision of integral
renewal in themselves, in their parishes, and in the Lo-
cal Church. Courageously, with the guidance of the Holy
Spirit they will entrust themselves to Mary, Our Lady
of Candles and Mother of the Church, so that, united
with the Chief Shepherd, they may discover new ways
to deepen a sincere desire for integral renewal among
themselves in their life and ministry.

The following is our response as a presbyterium and as

a local church to the task of living the gift of self in pas-
toral charity in the life and ministry of the priests. We
are a people deeply wounded yet willing and ready to
allow the Spirit to work anew in our priestly fraternity,
in communion and in mission with our lay and religious
brothers and sisters.
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 CLERGY

DĊĈėĊĊĘ Ĕē ęčĊ CđĊėČĞ

Article 51. Orientational Thrust

At the heart of priestly life and ministry is pastoral char-

ity. The essential component of pastoral charity is the gift
of self to the Church. Pastoral charity is at the service of
communion in Christ’s mission, a mission entrusted in a
particular way to priests, both dedicated and challenged,
who continue to serve in the spirit of priestly fraternity.
The spirit of priestly fraternity is not primarily motivated
by friendship but rather by the mission of Christ and his
Church where the priests share with each other the same
mission. In order to foster the spirit of priestly fraternity
for the sake of mission, we are guided by the following
norms as we journey “Padulong sa Bug-os nga Paghiliusa”:
integral permanent formation, presence, prayer, partner-
ship, and ministerial accountability.

Article 52. Priests shall maintain mature, healthy relation-

ships wherein:

a. The Bishop as Head Shepherd relates with his priests

as sons, brothers and friends with special predilec-
tion for those assigned in poor and distant parishes
and those in dif icult situations. He visits parishes
regularly. On the other hand, priests relate with him
in charity and obedience.
b. Priests af irm, support and give fraternal correction
to each other as brothers. Recognizing the giftedness
of one another, they show special care to those in
need, hear the side of those subjected to rumors and
refrain from making rash judgment about them. In
the spirit of Christian Charity they should be consid-
ered innocent unless proven otherwise.
c. Priests treat each other as partners and co-workers
where the older ones mentor the young while the
young show willingness to learn. At the same time,
the old listen to the young and the young respect the
wisdom and experience of the old. Parish Priests and
Parochial Vicars also work as a team.
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CLERGY
d. Priests serve as fathers and servant-leaders who
recognize, encourage, inspire and support the lay
faithful’s empowerment towards the latter’s full and
active participation in the mission of the church.

Article 53. Priests shall lead a life of holiness, fairness

and simplicity and serve as role models to the lock which
implies that they:
a. Live a prayerful life, pray the Divine Of ice, avail of the
Sacrament of Reconciliation, celebrate the Holy Eucha-
rist, meditate regularly and provide generous service to
the community especially the poor and the needy.
b. Re lecting the life of the church of the poor, they live
a simple lifestyle, avoid a semblance of vanity and, if
possible, live a life of the poor.
c . Observe proper decorum like decent language, attire
and behavior including healthy and wholesome rest
and recreation that do not harm their priestly identity
nor hamper their availability to the community
d. Become more conscious that their ecclesiastical of-
ice is not for personal advantage, but for service.
e. Recognize the indispensable role of the laity in the spirit
of co-responsibility, use their authority to empower
them through consensus and in a fatherly manner.
f. Make themselves available to all by avoiding identi-
ication with particular groups and families.
g.Maintain professional and healthy boundaries
with people they serve to prevent ministerial
abuse and misconduct.
h. Provide proper remuneration and benefits to
those who work with them in the rectory, office
and ministry relative to the requirements of the
law and the financial capacity of the parish.
i. Without prejudice to their priestly state of life,
remain sensitive to the needs of their families
of origin but refrain from making the rectory an
extension of their family residence.

Article 54. Priests shall be provided with adequate

care for their continuing growth and more effective
ministry through:
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 CLERGY

a. The permanency of the on-going formation and its

evaluation as an integral part of the life of the priests
in the human, spiritual, intellectual and pastoral
aspects to include activities like retreats, seminars
and other opportunities for renewal.
b. Pro ile of priests for permanent formation pur-
poses.
c. Sabbatical programs as well as health bene its, pen-
sion and funeral plan.
d. St. John Mary Vianney Center as a center for priests’
rest, renewal, healing and a home for the retired and
aged priests of the archdiocese

Article 55. Priests shall develop a ministerial spirituality

expressed in committed, dedicated service to the people
and in faithfully exercising their priestly, prophetic and
kingly functions by:

a. Being responsive in administering the sacraments

especially Reconciliation and Anointing, preparing
their homilies, celebrating solemnly the Eucharist
and other liturgical celebrations including sacra-
mental preparations.
b.Fostering and providing needed support for an
effective catechetical and formation program
on basic doctrines of faith and morals as well as
Christian responsibilities.
c. Awakening the social conscience of the people and
developing programs and services that respond to
the needs especially of the poor and marginalized
including the promotion of sustainable agriculture,
social justice and integrity of creation.
d.Replicating diocesan structures and ministries in
the parishes and adapting regular pastoral planning,
implementation, monitoring and evaluation .
e.Taking the lead in the organizing and strengthen-
ing of BECs and providing needed support to BEC
animators and leaders.
f. Animating zealously other ministries in family life,
social communications, youth, seminaries, schools,
hospitals and services to special groups such as
145
CLERGY

farmers, indigenous people, handicapped, prisoners,

migrants, etc.

Article 56. Priests shall be aware that they are accountable

to God, the Pope, Bishop, brother-priests and the lay faithful
and are subject to appropriate sanction for failure to do so.
Therefore, they are to:
• Run the commissions, parishes and ministries ac-
cording to the mind of the Bishop, conscientiously
disseminate and implement archdiocesan direc-
tives and not according to their personal whims
and preferences.
• Support and participate in archdiocesan programs in-
cluding meetings, assemblies and gatherings of priests

Article 57. The Archbishop, with the help of the Presbyteral

Council and Commission on Clergy, shall address special
concerns by:

• Formulating and implementing guidelines for men

religious, guest priests, absence without leave, re-
turning priests, etc. with the spirit of hospitality and
support from the side of the priests

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 W omen Religious
“The Church entrusts to communities of consecrated life
the particular task of spreading the spirituality of commu-
nion, irst of all in their internal life . . .
opening a dialogue in charity . . . ”
- Vita Consecrata

147
148
 WOMEN RELIGIOUS

IēęėĔĉĚĈęĎĔē

“The Church entrusts to communities of consecrated life the

particular task of spreading the spirituality of communion,
irst of all in their internal life and then in the ecclesial
community, and even beyond its boundaries by opening
or continuing a dialogue in charity . . . ”1

The women religious in the Archdiocese of Jaro are called

to communion with the Church and its mission while at
the same time remaining true to the charisms of their
founders which they offer and are accepted by the local
church where their communities are. They are governed
by congregational directions and priorities and invited to
collaborate with the thrusts of the local church. The call
towards “bug-os nga paghiliusa” invites women religious
to integrate their life and mission within the context of
pastoral and diocesan plans.

SĎęĚĆęĎĔēĊė
The charisms of women religious in the Archdiocese are
varied. In their diversity, they are called to integrate and
align their programs and services to the vision and mission
of the local church and to be faithful to their charisms which
enrich the church. Integration in the life and ministry of the
local church necessitates collaboration, coordination, sup-
port, and understanding among the different agents of re-
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WOMEN RELIGIOUS
newal. The demands of the apostolate on women religious
are boundless. Given their age, number, and resources, they
can only do so much.

Due to their congregational priorities, there is no con-

certed effort for a common response to address the call
for participation. Thus, the impact of women religious is
not so much felt. Administering educational, health, me-
dia, and social services institutions with limited number
of sisters has made women religious less available for
pastoral work in parishes.

The voice of the people of God heard through the synod pro-
cess revealed that women religious need to engage more in
the very life of the Church rather than just con ine themselves
in their respective institutions. On-going dialogue and col-
laboration with the other sectors of the Church need to be
sustained, so that the presence of their congregations can be
felt and their life and ministry better understood.

RĊĆđĎğĆęĎĔēĘ Ćēĉ VĎĘĎĔēĘ

The life and mission of women religious are to be lived
within the context of the local church. Their charisms and
other resources can be used for the service of the varying
needs of the Church.

In their desire to be more woven into the life of the local

church, they have realized the need to:
• live out their prophetic witnessing in a radical man-
ner by responding to the mission of communion with
the “church of the poor”;
• inculturate their charisms in the context and needs of
the Archdiocese and parishes without losing sight of
the original intent of their entry in the Archdiocese;
• promote feminine ways of leadership and gover-
nance characterized by creativity, nurturance, open-
ness, harmony, dialogue, and interdependence;
• provide avenues or concrete structures that would
enhance a culture of dialogue with the bishop,
priests, religious, and the laity, i.e membership in the
archdiocesan commissions and pastoral councils;
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 WOMEN RELIGIOUS

• act as formators of the laity especially those belong-

ing to their institutions, various religious organiza-
tions, and transparochial associations; and
• intensify vocation promotion by their witness of life
and ministry to the young by involving them in their
apostolate and parochial visitations.

CĔēĈđĚĘĎĔē

Given their diversity and the call to be faithful to their re-

spective congregational charisms, could they make their
presence more tangible? The synodal process has opened
opportunities for them to come up with common responses
for a greater impact on the life and ministry of the archdio-
cese. Their membership in the parish pastoral councils and
archdiocesan commissions could enhance their collabora-
tion and create an on-going culture of dialogue. They have
advocacies for women and they can further promote the
dignity of women and their role in the church and society.
Religious communities can work with smaller parishes and
collaborate in the formation of the laity.

Enlightened by the voice of the people of God in the synod,

there is a need for women religious to integrate themselves
in the life of the parish and the diocese. The decrees that
follow are the means to address this concern in line with
the call to communion.

DĊĈėĊĊĘ Ĕē WĔĒĊē RĊđĎČĎĔĚĘ

Article 58. Orientational Thrust

The root of the consecrated persons’ commitment to follow

Jesus lies in the total giving of themselves to God by living
out the evangelical counsels in the context of community
life for the mission of the Church.

Consecrated women are called in a special way to be signs

of God’s tender love towards the human race and to be
special witnesses to the mystery of the Church. The role
of consecrated women in the Church is so important. It is
151
WOMEN RELIGIOUS

their profound belief that unless the lay, consecrated men,

clergy and the hierarchy allow consecrated women more
space to realize their roles in the Church and society today,
something that is essential to the future of the Church and
of societies remain unmet.2

When women religious ind themselves in constant dia-

logue with the other agents of renewal in the church, when
they align their charisms with the diocesan and pastoral
thrusts and orientations, when they become more con-
scious of their leadership roles as women, and when they
move towards unity of response as congregations, then,
together with the people of God in the Archdiocese of Jaro,
they journey . . . “Padulong sa Bug-os nga Paghiliusa.”

Article 59. Women Religious, out of their passion for Christ

and compassion for humanity, shall live out their prophetic
witnessing in a radical manner by responding to the mis-
sion to communion of the “Church of the Poor,” situating
and involving themselves among the most deprived, letting
go of their privileges and comfort zones.

Article 60. Women Religious shall inculturate their charism

in the context and needs of the archdiocese and parish,
without losing sight of the original intent of their entry
into the local church.

Article 61. Women Religious shall live out and promote

genuine feminine ways of leadership and governance
characterized by creativity, nurturance, openness, harmony,
dialogue, and inter-dependence.

152
 L aity
“You too go into my vineyard.”
- Matthew 20:7

153
154
 LAITY

IēęėĔĉĚĈęĎĔē

“You too go into my vineyard ” (Mt. 20:7)

The Third Jaro Archdiocesan Synodal theme “Padulong sa

Bug-os ng Paghiliusa” calls the laity or lay faithful to actively
participate in the life of the church. This is an archdiocesan
response to the 1962 call for church renewal, not because of
threats to the Church, but rather because of the great desire
to share far and wide the joy of knowing Christ.2 This is a
daunting task that emphasizes lay empowerment.3 It brings
the laity on the front lines4 as they work as co-partners of the
clergy and the religious5.

SĎęĚĆęĎĔēĊė

By virtue of their Baptism and Con irmation, the laity have

the right and duty to make known and spread the divine
message of salvation.6 In exercising this divine privilege,
the laity have to brace themselves accordingly to meet the
demands of the task.

An appropriate starting point is the knowledge of their own

status or place in the community. Where do they stand now as
workers in God’s vineyard? Are they active or marginalized?
Are they involved or just plain fence sitters?

From identifying where the laity of the archdiocese presently

155
LAITY

stand, they should also look at where they are supposed

to go and re-animate their life of faith.7 This will ensure
uni ied direction motivated by an effort to unite all things
in Christ.

Through the synodal process, the laity in the Archdiocese

of Jaro were seen and heard as signi icant participants in
the mission of salvation and in the renewal of the temporal
order. Animators of Basic Ecclesial Communities (BEC)
took to the synodal loor to share their experiences; par-
ish council representatives expressed their views even at
times in opposition to those of the clergy and the religious;
and members of Lay Organizations Movements and As-
sociation (LOMAS) and Marian Association Movements
and Organization (MAMOS) served as moderators and
drafters. Active laity participation was evident during the
small group discussions.

That the laity is a rich and willing pool of workers in God’s

vineyard was ascertained.

RĊĆđĎğĆęĎĔēĘ Ćēĉ VĎĘĎĔēĘ

On one hand, with the growing realization of the ality’s

capacity and willingness to work in God’s vineyard, comes
also the thinking of many of them that:
• the greater responsibility for man’s soul belongs to
the clergy rather than the person himself;
• their involvement in the Church lies alone in liturgy; and
• they are subordinates of priests rather than
their co-workers or partners in the mission of
evangelization.

There is a need to reorient these beliefs.

An important vision of the archdiocese is for each local

church to become a participatory church. It is one in which
all live their proper vocation and perform their proper role.
This entails fostering of greater involvement of the laity
and consecrated men and women in pastoral planning
156
 LAITY

and decision-making through such structures as pastoral

councils and assemblies.

Besides these formal structures, the Basic Ecclesial Com-

munities are valuable in the promotion of communion
and participation in parishes and dioceses. The Second
Plenary Council of the Philippines, likewise, considers the
BECs as a genuine force of evangelization. BECs help their
members to live the Gospel in a spirit of fraternal love and
service and are thus, a solid starting point for building a
church in communion.8 The presence of these communi-
ties does not do away with the established institutions
and structures that remain necessary for the Church to
ful ill her mission.

In the formation of the parish as communion of Basic

Ecclesial Communities, the laity are expected to be not
only as active and responsible participants, but also as
missionaries with the zeal to testify to those who still do
not believe and those who no longer live the faith received
at baptism.9

The role of renewal movements in building opportuni-

ties for a more intimate experience of God through faith
and the sacraments and in fostering conversion of life is
recognized by the Church. This is where the LOMAS and
the MAMOS are more felt in their apostolate. However,
while they are under the guidance and supervision of the
clergy, these movements and organizations should always
ind the full expression of their pastoral insertion into the
local church, considering the particular nuance wherein
they exercise their apostolic charism.10

It is in working together in groups, in activities done

with others in their responsible participation in the
life and mission of the Church that communion finds
its specific expression.

The Church is waiting with open arms for a more ir-

ous response from the laity. Life gives us endless
opportunities11 for that response. They, the laity, must
take concrete action.
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LAITY

CĔēĈđĚĘĎĔē

Communion grows stronger when the local leaders of lay

movements work together with the clergy in a spirit of
charity for the good of all. The mission of salvation ― to
spread the Good News, to share the joy of Christ, to imbibe
the life of Jesus ― could then be pursued with continuous,
renewed, active, and un linching vigor. When the trilogy of
efforts from the clergy, religious, and laity is orchestrated
and concerted in the spirit of fullness of communion, then
will they indeed forge ahead and move forward – “Padulong
sa Bug-os nga Paghiliusa!”

DĊĈėĊĊĘ Ĕē ęčĊ LĆĎęĞ

Article 62. Orientational Thrust

The laity by the gift of baptism, con irmation, and eucharist

commit to:
• to live fully their vocation to holiness of life;
• to actively participate in the mission of salvation and
take the lead in the renewal of the temporal order;

This is actualized by developing a “spirituality of com-

munion” whereby a deeper sense of co-responsibility and
empowerment , together with the clergy and religious in
the building up of the “Body of Christ” is emphasized.

Article 63. The Archdiocesan Commission on the Laity

(ACL) shall be established in the Archdiocese to oversee
and steer the participation of the laity, particularly the
LOMAS and MAMOS, in the life and mission of the Church
especially in the thrust of building BECs. This will include
the Jaro Archdiocesan Council of the Laity (JACL).

Article 64. The Archdiocesan Commission on the Laity

(ACL) shall formulate a uni ied Pastoral Vision-Mission and
corresponding comprehensive, integrated and systematic
Archdiocesan Pastoral Plan based on the Vision-Mission
borne out of a participatory and consultative process
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 LAITY

among the clergy and lay (adult and youth) towards a truly
Filipino ecclesial community.

Article 65. The Archdiocesan Commission on the Laity

(ACL) shall conduct regular and scienti ic pro iling of the
life and ministry of the laity in the Archdiocese of Jaro
through a comprehensive study of their demography,
sacramental life, church involvement and their social,
political, religious, environmental, economic, cultural and
technological status (SPREECT).

Article 66. The Archdiocesan Commission on the La-

ity (ACL) shall organize integrated on-going formation
programs that (1) constitute the formation of the human
person moving on to the family and the bigger community,
(2) foster Clergy-Laity partnership.

Article 67. The Archdiocesan Commission on the Laity

(ACL) shall come up with a directory of LOMAS and MAMOS
that include their vision-mission, charism, history and
other relevant information and shall integrate and engage
them in the life and ministry of the Archdiocese.

Article 68. The Archdiocesan Commission on the Laity

(ACL) shall coordinate with the Commission on Social Com-
munications for a speedy and effective means of communi-
cating and disseminating information, maximizing the use
of different media to keep the laity in touch and properly
informed and updated on Archdiocesan news and events.

159
160
 F amily
“The Gospel of life is at the heart of Jesus’ message.
Lovingly received day after day by the Church, it is to be
preached with dauntless idelity as ‘good news’
to the people of every age and culture.”
- Evangelium Vitae

161
162
 FAMILY

IēęėĔĉĚĈęĎĔē

“The Gospel of life is at the heart of Jesus’ message. Lovingly

received day after day by the Church, it is to be preached with
dauntless idelity as ‘good news’ to the people of every age
and culture”1

Proclaiming the Gospel of life, however, cannot be done

without bringing into the picture the family, the “sanctuary
of life”2 and the picture is far from rosy. The beloved John
Paul II continues in his Familiaris Consortio that “the family
is the object of numerous forces that seek to destroy it or in
some way to deform it.”3 Hence, the Church, “aware that the
well-being of society and her own good are intimately tied to
the good of the family”4 considers it her urgent and compel-
ling mission the proclamation “ to all people the plan of God
for marriage and the family, ensuring their full vitality and
human and Christian development, and thus contributing to
the renewal of society and of the People of God.”5

This is the raison d’ etre of the Commission on Family Life.

The recently concluded Third Synod of the Archdiocese of

Jaro was de initely on track when it included as one of its
concerns the work of the Commission on Family Life for as
John Paul II himself said in both Familiaris Consortio and the
Letter to Families that among the many paths, the family is
the irst and the most important and that serving the family
is one of the essential duties of the Church for the family is
the via ecclesiae.
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FAMILY

SĎęĚĆęĎĔēĊė

The pursuit of the family life agenda is a primordial duty of

the Archdiocese because the family is a “domestic Church,”
the “via ecclesiae” (Letter to Families). It is through the
family that the renewed “community of disciples” is built.
The sad reality, however, is that the forces from both the
internal and external environments that can hamper the
fullness of the effort appear to be strong and numerous.
The Commission itself is hampered by lack of funds and
trained personnel. Not every parish has a family life
center or ministry. The Commission, however, is blessed
with volunteers and LOMAS with family and life agenda.

RĊĆđĎğĆęĎĔēĘ Ćēĉ VĎĘĎĔēĘ

In support of the journey of the Archdiocese towards an

evangelized and evangelizing community of disciples, the
family life apostolate under the general directions of the
Commission dreams of a strengthened sense of oneness and
cooperation with all movements and archdiocesan commis-
sions for an intensi ied pro-family, pro-life ministry in the
spirit of “Padulong sa Bug-os nga Paghiliusa.”

It is guided by the realization that the family is a veritable

venue of Church life and ministry, serving and helping the
family by Word and sacraments, allowing the families to
serve one another, encouraging the families to own the
struggle, as they journey with one another to build a commu-
nity of disciples. Hence, it considers the church as simbahan
sang mga kubos where families help one another in humble
readiness to uplift life and family.

It is also aware that the very life situation of families indicate

to the Church the paths she might need to touch and take to
transform families, because the family is via ecclesiae .

CĔēĈđĚĘĎĔē

Full of hope for families in the community of disciples,

the Commission draws strength from this exhortation
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 FAMILY

from John Paul II in his Letter to Families: “The history

of mankind, the history of salvation, passes by way of the
family. . .” which now inds itself “. . . at the centre of the
great struggle between good and evil, between life and
death, between love and all that is opposed to love. To the
family is entrusted the task of striving, irst and foremost,
to unleash the forces of good, the source of which is found
in Christ the Redeemer of man.” Every family unit needs to
make these forces their own so that, to use a phrase spoken
on the occasion of the Millennium of Christianity in Poland,
“the family will be ‘strong with the strength of God.’”

The desire to establish a community of disciples made

up of families that are “strong with the strength of God”
is our collective dream for the third millennium. In the
Vision-Mission statement of the Archdiocese, the faithful
has committed to establish it with prayers, sacri ices, and
sel less love, but we should know how to bring it about. For
this we should consider the reality in which the Family Life
Apostolate inds itself in relation to its desire of building
this community of disciples that enlivens the Church in the
spirit of cooperation and oneness of purpose towards “bug-
os nga paghiliusa.” The decrees, the product of consultation,
are small but de initive steps toward this end.

DĊĈėĊĊĘ Ĕē ęčĊ FĆĒĎđĞ

Article 69. Orientational Thrust

The Commission on Family Life is tasked to proclaim the

Gospel of Life to people of every age and culture, and the
“sanctuary” of this life is the family (Evangelium Vitae)
which is considered as via ecclesiae (Letter to Families).
It accepts as its task the preaching of this gospel with
dauntless idelity until a community of disciples is formed,
enlivened by families that are evangelized and evangelizing
and journeying (syn hodus) together “Padulong sa Bug-os
nga Paghiliusa.”

The Commission recognizes the role of family oriented

Lay Organizations, Movements and Associations (LO-
MAS) in the advancement of family life. Thus, these
165
FAMILY

LOMAS must be identified, aligned, and coordinated

with the Commission on Family Life (CFL) so that their
charisms can be fully harnessed in the spirit of “bug-os
nga paghiliusa.”

Article 70. The Commission on Family Life (CFL) shall

review its directions while safeguarding, serving and
promoting the integral well-being of the families in
the archdiocese.

Article 71. The CFL shall have a full time director/

directress and employ trained regular staff, preferably
married couples.

Article 72. The Archdiocese through the CFL shall establish an

Archdiocesan Family Life Ministry which shall be replicated in
the parish with its own staff to sustain family life apostolate
and a center/venue when resources would allow.

Article 73. The CFL shall formulate programs that include:

a. Mandatory pre- and post-Cana programs
b. Pro-life and pro-family programs
c. Families of Overseas Filipino Workers (OFW)
d. Parenting and responsible parenthood which in-
cludes promotion of vocation, the values of labor,
and respect for integrity of creation
e. Legal, psychological, and medical services, and
f. Other special concerns such as crumbling homes
resulting from poverty and/or pre-marital sex, live-
in arrangements, early marriages, absentee parents,
domestic violence, lack of values in spiritual forma-
tion, drug addiction, suicide, prostitution etc.

Article 74. The CFL shall create a team of trained legal and
medical practitioners, and other volunteers who are spiri-
tually mature, and well-grounded on the moral teachings of
the church to handle trainings and advocacies such as:
166
 FAMILY

a. Natural Family Planning (NFP) in defense of Pro-Life

and Pro-Family interest in all levels in the face of an
aggressive and well-funded pro-choice, anti-life and
anti-family campaigns.
b. In lobbying legislations in defense of family life concerns
and other issues towards social transformation.
c. In convincing the Catholics, in general, and church
workers, in particular, not to allow themselves to
be used by government or non-government entities
promoting programs contrary to the teachings of the
Catholic church.

Article 75. A module on family catechesis in collaboration

with Archdiocesan Commission on Catechesis and Catholic
Education (ACCCE) shall be integrated in BEC programs
so that the family can be "evangelized" and themselves
become "evangelizing" families.

167
168
 Y outh
“In the course of their lively exchange, Jesus approached
and began to walk along with them…”
- Luke 24:15

169
170
 YOUTH

IēęėĔĉĚĈęĎĔē

“In the course of their lively exchange, Jesus approached

and began to walk along with them…”1

The call for “Padulong sa Bug-os nga Paghiliusa” – the

call to communion, is an acknowledgment that the risen
Lord walks with His people and continues to nurture the
Church with His abiding presence. In their desperation
and discouragement, He comes to them as the teacher
who opens their eyes to God’s promises in Scriptures.
In their hopelessness, He comes to them as the Savior
who conquered even death itself. In their loneliness,
He comes to them as a brother and a trusted friend who
breaks bread with them. In their confusion, He comes to
them as the goal and fulfillment of all their dreams.

Jesus is in the midst of His people, accompanying them

in their journey. In their thirst, He is water: and in their
hunger, He is bread.

It is this same Jesus for whom the youth, who comprises

more than half the population of the country, are hun-
gry. It is the duty of the Church then to present them
to Him, to repeat the many invitations He uttered: “Let
the children come to me.”2 “Come to me all you who are
weary and find life burdensome.”3 “I am the way, the
truth, and the life.”4
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YOUTH

SĎęĚĆęĎĔēĊė

Committed to realize the call for communion, the Church of

Jaro must immerse herself then in the life of the majority of
her members, the youth. Through the synodal process the
great potentials of the youth as agents of evangelization and
transformation were realized. But at the same time, it was
discovered that they were often neglected and abandoned,
considered as liabilities rather than assets of the Church.

Presenting the young to Jesus is not simply a matter of

inventing activities for the youth. More than that, it calls
for an encounter, the same encounter that the two discour-
aged disciples had with Jesus on the road to Emmaus. It is
to be an encounter with His person and an encounter that
sets hearts on ire.

Thus, the pope of the young, Pope John Paul II insisted, “We
hope to draw young people to God, not just in prayer, but
also allow them to experience God in people around them
in the Church.”5

RĊĆđĎğĆęĎĔēĘ Ćēĉ VĎĘĎĔēĘ

Youth ministry is nurturing presence. It is not only a set of

programs or activities for the young. It is not just a gather-
ing of young people and inventing activities for them.

Youth ministry is allowing the young to discover the pres-

ence of God in their lives. It is helping them discover that
Jesus journeys with them in their experience of community
with their fellow youth and with the Church as a whole.

To enhance the experience of the presence of God in the

life of the young, we have realized that:
• the Church and the youth ministry should guide the young
people towards God, not just in teaching them how to pray
but also in inding means to draw them closer to God and
experience Him in a more personal way;

• the Church should recognize that the young are not

merely objects of the Church’s pastoral care but are
172
 YOUTH
also agents and co-workers in the mission, especially
among their fellow youth;6
• the Church should continue to look at the young as
dynamic and rich resource for renewal and evange-
lization; and
• the Church should help them prepare for the mission,
accompanying them in their journey to meet God in
their hearts.

We further realized:
• that the Church of Jaro, if she has to be true to her mis-
sion of communion, should not leave unattended this
vast majority of her members, the young people;

• that Basic Ecclesial Communities, which is the concrete

living out of communion and service, must be incul-
cated in the hearts of the young who oftentimes see
life as a competition and as a struggle for survival;

• that this spirit of communion will be made possible

when structures are established and ministers ac-
company them to recognize the uniqueness and
genius of their culture; and

• that the activities of the youth ministry, the church’s

nurturing presence among the young, will bear fruit
in an empowered and empowering youth.

This is the spirit that will guide the archdiocese in its min-
istry for the youth.

CĔēĈđĚĘĎĔē

But how can this “nurturing presence” which is the heart

of youth ministry, be inculcated in the apostolate of the
Church? Can this attitude be forced on their elders and
the clergy?

The Emmaus experience is a reminder of what Jesus did

and was willing to do for two disheartened disciples: “In
the course of their lively exchange, Jesus approached and
173
YOUTH
began to walk along with them…”7 His presence with them
has set their hearts on ire again.

Walking with young people is an overwhelming task. But “to

nurture” demands that the Church, through her ministers and
members, has to be present with them - to walk with them.

It is with this desire in mind that these guidelines and

structures are established to help facilitate programs so
that the Church can provide a genuine and nurturing pres-
ence for the young.

DĊĈėĊĊĘ Ĕē ęčĊ LĎċĊ Ćēĉ MĎēĎĘęėĞ Ĕċ ęčĊ YĔĚęč

Article 76. Orientational Thrust

The future of the Church relies on the young of today. This

is the reason why, like Jesus, the Church journeys with the
young to assure that they can become “effective commu-
nicators of the gospel of love in the world.”8

This journey of the church with them aims to make them

feel that they are not only recipients of the mission but are
also the agents of evangelization.9

Youth ministry then, in the thrust of the Archdiocese

of Jaro, would consist of pastoral programs that would
lead the young to journey hand in hand with their fellow
young and the whole Christian community. Thus, em-
powered by their experience, they could truly be active
agents of Communion.

Article 77. The Archdiocesan Vision-Mission shall be updat-

ed and validated to foster the direction and promote unity
in the spirit of its program, at the same time respecting
uniqueness of implementation by various youth apostolate
in parishes, schools and special youth sectors.

Article 78. The Commission on Youth shall be reorganized

to coordinate and assist parishes, schools and special
youth sectors in planning, implementing, evaluating and
monitoring regularly sustainable programs.
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 YOUTH
Article 79. The Commission on Youth shall de ine its
organizational structure in Parochial, Vicariate and Arch-
diocesan levels.

Article 80. The Commission on Youth shall establish a youth

center for various youth activities.

Article 81. A full time director shall be appointed to the

Commission on Youth and a permanent staff shall be em-
ployed to work with the Director.

Article 82. The Commission on Youth shall identify and

make available basic services for the young, for example,
the professional help of a spiritual director and coun-
selor.

Article 83. The Commission on Youth shall establish link-

ages with other Commissions to address the speci ic needs
and capacities of the youth.

Article 84. The Commission on Youth shall design a holistic

(spiritual, social, cultural, liturgical, moral and theologico-
pastoral) formation program that is sustainable and suited
to the different levels of being young. To help them grow
up in the basic value of respect for elders and simplicity of
lifestyle, a formation module on the basic Filipino values
shall be prepared.

Article 85. A collaborative partnership among the clergy,

the elders and the youth that recognizes their capacity to
take major responsibilities and enhances their feeling of
belongingness in the Church, shall be fostered.

Article 86. The Commission on Youth in parish, vicariate

and Archdiocesan levels shall plan and implement outreach
programs addressing the needs of the marginalized and
special youth sectors in the archdiocese.

175
176
 V ocation Promotion
“The duty of fostering vocations falls on the
whole Christian community, and they should discharge it
principally by living full Christian lives.”
- Optatam Totius

177
178
 VOCATION PROMOTION

IēęėĔĉĚĈęĎĔē

“The duty of fostering vocations falls on the whole Christian

community, and they should discharge it principally by living
full Christian lives.” 1

There is one common vocation for all, the vocation to holi-

ness. Jesus calls all to holiness: “This is God’s Will – your
sancti ication.”2 He Himself preached holiness of life to
each and everyone of His disciples, in whatever state of life
they come from. In addition, He sent the Holy Spirit upon
all that He might inspire them inwardly to love God with
their whole heart and soul, mind and strength,3 to love as
Christ loves.4

To further concretize the call to holiness and the call to love,

God calls everyone to a speci ic and particular vocation
through which one can work out his call to holiness in the
service of others. These speci ic vocations are the married
life, the life of single-blessedness, the life of the consecrated
lay person, the religious life, and the priestly life.

The task of inding where God wants one to seek out his
holiness is not a matter of personal preference. It is a call, a
call that has to be discerned, responded to, and nurtured.

The task, therefore, of promoting these speci ic vocations

is the concern of all the baptized Christians. Each one has
to respond to the call to build up God’s people and to con-
tinually proclaim His kingdom to the world.
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VOCATION PROMOTION

This is especially paramount when the speci ic vocation

calls one to a life of service in the Church, in the priest-
hood and the religious life, at this time “when there is not
enough priests, not enough religious sisters and brothers
to give support and guidance, and not enough contempla-
tive religious to keep before people’s eyes the sense of the
absolute supremacy of God.”5

SĎęĚĆęĎĔēĊė

The majority of the people in the Archdiocese of Jaro are

Catholics. Out of 2,178,470 people, 2,004,192 were bap-
tized as Catholics, or roughly 92% according to the 2006
Catholic Directory of the Philippines.6 There are 190 dioc-
esan priests and 47 religious priests in the archdiocese,
which means, that there is an average of one priest per
10,071 Catholics.7 The number of women religious in Iloilo
is 439,8 while that of religious brothers, 31. As of now, we
have no available records of the number of aspirants and
postulants in religious congregations which have their
formation houses established in the archdiocese.

The Archdiocese of Jaro has two seminaries, namely, St.

Vincent Ferrer Seminary and St. Joseph Regional Seminary.
Recent record show that there are 81 high school seminar-
ians, 11 pre-college, 54 college, 2 special philosophy and
22 seminarians in theology. Jaro needs to produce ive
diocesan priests every year in order to maintain the above-
mentioned ratio of priest to lay people. Granting that all 22
seminarians in theology will be ordained within the next
ive years, this would not be suf icient for the needs of the
archdiocese. There will still be a shortage of three priests
in the archdiocese in the next ive years. Unfortunately,
the number of those ordained cannot catch up with the
increasing number of baptized Catholics.

Priests assigned in the parish do not see promotion and

nurturing of vocations to the ive states of life (Married,
Single-Blessedness, Lay Consecrated, Priestly, and Reli-
gious) as part and parcel of their pastoral responsibilities.
Furthermore, instead of being a source of inspiration,
180
 VOCATION PROMOTION

sometimes their witnessing discourages the young. Thus,

because of the lack of awareness of, and commitment to
this duty on the part of priests, the task of promoting and
campaigning for vocations rests largely on the shoulders
of seminary formators and seminarians themselves.

RĊĆđĎğĆęĎĔēĘ Ćēĉ VĎĘĎĔēĘ

The present situation must be humbly embrace both in

its lights and shadows, remaining hopeful that the church
will be able to move towards the realization of the vision
in the work of vocation promotion. Aware of the strengths
and weakness, and bearing in mind the guiding vision, the
following tasks and challenges are acknowledged:

• Having considered the implications of promoting voca-

tions, the Archdiocese shall consider this responsibility
as crucial not just on the church of the present but
especially of the future. Efforts, therefore, should be
made to strengthen the present Commission and its
linkages in the parishes so that the work of promoting
vocations especially to the priesthood and religious life
shall be given its due importance.
• Recognizing the lack of a common understanding on
the meaning and implications of “vocation,” as a gen-
eral call to holiness, as well as its relationship to the
speci ic “vocations” of Christians, the Commission on
Vocation Promotion shall endeavor to promote aware-
ness to the lay consecrated life, single-blessedness,
married life, religious life, and the priesthood, as a way
of responding to God’s original call to holiness.
• Recognizing, too, the need to improve the present
vocation promotion programs in the archdiocese, the
Commission shall endeavor to utilize resources in the
parish for the promotion and discernment of vocations
to the different states of life, especially the priestly and
religious vocations.
• In response to the present reality that many priests
do not see the promotion of vocations as part of their
pastoral responsibilities, there is a need to raise the
181
VOCATION PROMOTION
level of awareness among priests regarding vocation
promotion by establishing various programs that
would help them identify, discern, nurture, and support
priestly and religious vocations in their parishes.

• Since the promotion of vocations is a responsibility

inherent in the mission of the church, the Commis-
sion on Vocation Promotion as the lead agency in
the task of vocation promotions, shall establish and
strengthen linkages and networking with other com-
missions, institutions, and organizations in the arch-
diocese. Speci ically, it shall spearhead the promotion
of religious and priestly vocations so that the church
in the present and in the future will not be wanting
of laborers for the harvest.

CĔēĈđĚĘĎĔē

The promotion of vocations is everyone’s concern.

More than just a necessity in living out the common
call to holiness, it is an acknowledgement and a willing
response to the reality that the church of the future is
being built even now.

Indeed, vocation is a call and the church is dependent on the

Lord of the harvest to send out laborers for His vineyard.
Indeed, the faithful should never stop pleading to Him, for
the need is great. But they should also do their part, doing
what they can so that the faith, this “pearl of great price,”9
will be passed on and shared to generations yet to come.

Responding to one’s vocation in life is an act of generosity

to Christ knocking at the door of each one’s heart. But it
is a vocation, a call that has to be recognized, a response
that has to be supported, and a generosity that has to be
nurtured by the Christian community.

The following decrees are ways of addressing the future of

the church now. This is to ensure that the future builders
of communion shall willingly and generously respond to
God’s call.
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 VOCATION PROMOTION

DĊĈėĊĊĘ Ĕē PėĔĒĔęĎĔē Ĕċ VĔĈĆęĎĔē

Article 87. Orientational Thrust

The task of promoting vocations is the concern of all the

baptized Christians and of the entire Christian community
- in order to continue building up the people of God and
to proclaim His kingdom in the world. In this spirit, the
Archdiocese of Jaro, through the Commission on Vocation
Promotion, implements programs to help young men and
women to become generous in offering themselves for the
service of the Lord and His Church.

Through the nourishment of the Word of God and the Sacra-

ments in the life of Christian families, it is hoped that the
spirit of discernment and sensitivity to the voice of God
is developed. With this, they will learn to appreciate the
value of commitment, service, and sacri ice in responding
to the invitation of God when He calls them to whatever
vocation in life.

Article 88. Two separate commissions shall be created out

of the present Archdiocesan Commission on Vocations and
Mission (ACVM), namely:

a. Archdiocesan Commission on Vocation Promotion (ACVP)

b.Archdiocesan Commission on Mission (ACM)

Article 89. The scope of ACVP shall cover the “birth, dis-
cernment, and fostering of vocations” involving the dioc-
esan priestly vocation, religious vocation, and vocation to
the lay apostolate, all of which lead to the service of the
local church.

The ACVP shall be composed of chairpersons of the AWRI,

AMRI in the Archdiocese of Jaro, and representatives from
the Diocesan Council of the Laity, the diocesan clergy des-
ignated by the Local Ordinary, LOMAS, and MAMOS.

Article 90. That the ACVP focus on promotion of vocations

as distinct from the proper formation to the priesthood
183
VOCATION PROMOTION

given by the seminary and other formation entities.

Article 91. For the ACVP to be effective, it shall:

a. create committees within the commission such

as promotion of vocation for diocesan priest-
hood, promotion of vocation to religious life
and promotion of vocation in families, BECs,
and schools as seedbeds of vocation;

b. help the parish establish and operationalize its

committee on vocation promotion;

c. formulate programs to help parishes organize

and train vocation promoters.

184
B iblical Apostolate
“Lord, to whom shall we go?
You have the words that of eternal life…”

- John 6:6

185
186
 BIBLICAL APOSTOLATE

IēęėĔĉĚĈęĎĔē

“Lord, to whom would we go? You have the words that give
eternal life…” 1

The Church of Jaro recognizes the need for the Word of

God to grow in faith as it is treasured in the hearts and
experienced in life so that His Divine Word may truly be
known, loved, and lived. This is a challenge for God’s faith-
ful so that they can move towards the call for “bug-os nga
paghiliusa …”

SĎęĚĆęĎĔēĊė

For the past 25 years, the Archdiocese of Jaro has been

working to help the faithful discover and posses the trea-
sure which is the Word of God, so that they could grow in
love with God and with one another. Through the synodal
process, the giftedness of the people was rediscovered, and
the attempts and successes in promoting the love for the
Word of God were realized. Weaknesses and obstacles to
the promotion of the spread of the Word of God among the
faithful were discovered. There were few Christian com-
munities that were seen to be truly experiencing in their
lives the Word of God.
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BIBLICAL APOSTOLATE

And so the question is once more asked to Lord, “Lord, to

whom shall we go? You have the words of eternal life.” To
build real Christian communities, the Word of God should
be the center of family life made alive in the school com-
munities, and in the experiences of the Basic Ecclesial
Communities (BEC) in the parishes.

RĊĆđĎğĆęĎĔēĘ Ćēĉ VĎĘĎĔēĘ

The Word of God is central to the birth, growth, life, and

mission of the Church. All activities of the Church, sacra-
mental, liturgical, catechetical, and pastoral are essentially
linked to this Word - the “soul” of all theology.

The Word of God is at the heart of the church’s minis-

try. Since she is born out of listening to the Word, the
church is nourished by the Word forming her into a
Koinonia of believers.

To form, therefore, this Koinonia of believers there is a

need for:
• On-going Biblical formation, updating, and training for
the agents of the Word, particularly priests, deacons,
and catechists. Without the Word, one cannot be a
preacher for “ignorance of Scripture is ignorance of
Christ.” One who bears witness for the Word of God
must be a bearer of the Word in his heart.
• Translations of the sacred texts, particularly of the Gos-
pels, that are equipped with necessary and “adequate
explanations”4 and are made available to the people.
• Discovery, utilization, and enhancement of the special
charisms of the youth in church activities so that fel-
lowship and unity can be fostered.
• Integration of faith and life through Bible Study, prayer,
and faith sharing, so that the people of God can see the
Word come alive in their daily lives, in the pursuit of
justice and service for the poor.
• Linkage and collaboration with the media and other
modern communication technologies to make the
proclamation of the Word felt and widespread.
188
 BIBLICAL APOSTOLATE

• Easier access to the understanding of the Sacred Scrip-

tures through a Biblical Formation Center.

These are needed so that the Word of God will be the “lamp
to light our path.”

CĔēĈđĚĘĎĔē

Christ lives in the Sacred Scriptures. For this reason, the

Church venerates the Divine Scriptures in the same way
as she venerates the Body of the Lord. This challenges
everyone to love and treasure both the Word of God and
the Holy Eucharist.

How can the power of the Word of God be recreated in

the lives of the faithful so that they may truly live as
Christians and witnesses to the reality of God’s love
for all? It is only by going to Jesus, “who has the word
of eternal life” (Jn 6:68), reading His Word with faith,
treasuring it in their hearts with hope, experiencing
and living it in their lives. It is only in Christ that one
can find freedom, fulfillment, and happiness.

This is the response to the challenge of the synod so

that the Word of God may finally permeate the lives of
the faithful.

DĊĈėĊĊĘ Ĕē BĎćđĎĈĆđ AĕĔĘęĔđĆęĊ

Article 92. Orientational Thrust

The Word of God is at the heart of the church’s ministry.

Since she is born out of listening to the Word, the church’s
communion can only come about when it is continually
nourished by the Word. The centrality, therefore, of the
Word should be recovered, for more than being the soul
of theology, the Word is the heart of pastoral praxis, for
faith “comes through hearing” the Word.
189
BIBLICAL APOSTOLATE

Nourished by the Eucharist, small Christian communities

grow towards fullness of communion by praying and shar-
ing the Word of God.

In this spirit, the Commission on Biblical Apostolate intends

to restore the Word of God to its rightful place in the Chris-
tian community where it is experienced, loved, and lived.

Article 93. The Commission on Biblical Apostolate shall

develop and design materials for use in the parishes ac-
cording to their needs in partnership with the Archdioc-
esan Commission on Catechesis and Catholic Education/
Archdiocesan Commission on Catholic Schools and all other
commissions such as syllabus for Biblical catechesis, guide
for Bible sharing, etc.

Article 94. The Biblical Apostolate shall undertake forma-

tion, education, training and updating programs for the
clergy, trainors, coordinators and lay leaders.

Article 95. There shall be an advocacy (awareness) pro-

gram for the Biblical Apostolate in the Parochial, Vicariate
and Archdiocesan levels, as well as in the Catholic and
public schools through Biblical activities.

Article 96. As we form a Christian community centered

on the Holy Eucharist, the centrality of the Word of God
in the life and Ministry of the Catholics in the Archdiocese
shall be emphasized, that is, to own, to study, to pray, to
live, and to share the Word in all aspects of life.

Article 97. The promotion of the Word of God shall make

use of advances in technology of the tri-media of com-
munications.

190
 S ocial Communication
“What I tell you in the gloom, shout abroad when
daybreak comes. What I whisper in your ears,
proclaim from the housetops.”1
-Matthew 10: 27

191
192
 SOCIAL COMMUNICATION

IēęėĔĉĚĈęĎĔē

“What I tell you in the gloom, shout abroad when daybreak

comes. What I whisper in your ears, proclaim from the
housetops.”1

Communication is more than the expression of ideas and

the indication of emotions. At its most profound level,
it is the giving of self in love. Christ’s communication
was, in fact, spirit and life. In the institution of the Holy
Eucharist, Christ gave His Church the most perfect, most
intimate form of communion possible between God and
man, and out of this, the deepest possible unity among
men and women. Further, Christ communicated to us
his life-giving Spirit, who brings everyone together in
unity… “towards the hope of that inal unity where ‘God
will be all in all.’ ”2

The proclamation of the Kingdom of God (evangelization)

is communication. Social communications,3 then, must be
taken into account in every aspect of the transmission of
the Good News and the teachings of the Catholic Church.

Evangelii Nuntiandi and Communio et Progressio state that

communication as a vital act arises with human beings
themselves. Inourage,ithasbeenrenderedmuchmoreeffective
by powerful technological resources. Today, evangelization
necessitates the use of the media of communication.
193
SOCIAL COMMUNICATION
The Catholic Church was founded by our Lord Jesus Christ
to bring salvation to all. It is obliged, therefore, to preach
the gospel. In the same way, it believes that its task
involves employing the means of social communication to
announce the good news of salvation, and to teach men
and women how to use them properly. “It is the Church’s
birthright to use and own any of these media which are
necessary or useful for the formation of Christians and for
pastoral activity.”4

SĎęĚĆęĎĔēĊė

By and large, the overriding reality in the field of social

communications in the Archdiocese of Jaro, is that,
despite its articulated recognition of the power and
influence of media in evangelization and catechesis, the
Archdiocese has not really consolidated its efforts yet.
Neither has it put its acts together in investing necessary
resources in a functional media infrastructure and pro-
gramming, as well as in formulating a concrete pastoral
plan on social communications.

RĊĆđĎğĆęĎĔēĘ Ćēĉ VĎĘĎĔēĘ

In consonance with the teachings of the Church, the

Archdiocesan Vision-Mission, and other related Church
documents, the Synod seeks to pursue a pastoral plan that
ensures a situation of evangelizing communication, where
the human person is the basis of all efforts at bringing Jesus’
message to all, and His persistent presence in media of com-
munication and in all forms of media in the community.

To bring this about, there is a need to establish a functional

Commission on Social Communications in the Archdiocese
of Jaro.

The Commission is the conduit of the various commissions

of the Archdiocese of Jaro for information dissemination,
for on-going formation of the people, and for the various
activities and programs. The Church of Jaro, views
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 SOCIAL COMMUNICATION
Social Communications and the use of modern means of
communication as a necessity in its mission.Thus, it shall
give paramount importance and attention to the means
of social communications to the extent that they can, by
setting aside resources – manpower and logistics – so
as to achieve a full accomplishment of the objectives of
evangelization, conscientization, and formation of public
opinion based on the Gospel.5

CĔēĈđĚĘĎĔē

The Commission on Social Communications in the Archdio-

cese of Jaro, therefore, is committed to pursue the vision of
evolving a Christ-centered, evangelized, and evangelizing
Archdiocese, able to communicate powerfully and effec-
tively, responding to the challenge of communicating the
new way of being Church in the Philippines.

The following are our response to the needs of the

Church to proclaim more ef iciently and effectively the
Gospel and its message of hope and life through social
communications.

DĊĈėĊĊĘ Ĕē MĊĉĎĆ Ćēĉ CĒĒĚēĎĈĆęĎĔēĘ

Article 98. Orientational Thrust

The love of God urges us. In this spirit, the

Archdiocese of Jaro, through the Commission on Social
Communications, proclaims the gospel through means
of social communications and teaches the faithful
to use them properly. In this specific ministry of
evangelization, it proclaims the primacy of the love of
God and neighbor, respect for the dignity of the human
person, defense of the common good, enhancement
of Christian Doctrine, and formation of the Christian
community based on the Word of God and centered on
the Eucharist.

Article 99. Officers and members of the Commission

on Social Communications shall be properly oriented
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MEDIA AND SOCIAL COMMUNICATION
on the spirit, philosophy, conduct and skills of Social
Communications as emphasized in the documents of
the Church.

Article 100. The Commission on Social Communications

shall establish linkages with various organizations, institu-
tions and schools offering journalism, broadcast and mass
media courses for partnership in evangelization.

Article 101. The Commission on Social Communications

shall establish a team of credible and competent panel of
speakers to respond to urgent issues.

Article 102. The Commission on Social Communications

shall see to it that the public be consciously made aware
that the Church is in the frontline crusading against crimes
and immoralities in society, as portrayed in media.

Article 103. The Commission on Social Communications

shall produce interesting radio, television programs and
videos anchored by competent and credible hosts and
speakers to make the teachings of the Church relevant.

Article 104. The Commission on Social Communications

shall develop an updated database on media resources,
activities and studies to enhance the programming, context
and strategies of the Commission.

196
 C atho
olic Schools
“A true education aims at the formation of the human person
with respect to his ultimate goal and simultaneously with respect
to the good of those societies of which, as a man, he is a member
and in whose responsibilities, as an adult, he will share.”1

- Gaudium et Spes

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198
 CATHOLIC SCHOOLS

IēęėĔĉĚĈęĎĔē

“A true education aims at the formation of the human person with

respect to his ultimate goal and simultaneously with respect to the
good of those societies of which, as a man, he is a member and in
whose responsibilities, as an adult, he will share.”1

Education is, in a very special way, the concern of the

Church, not only because the Church must be recognized
as a human society capable of imparting education, but
especially because she has the duty of proclaiming the
way of salvation to all men and women, of revealing the
life of Christ to those who believe, and of assisting them
with unremitting care so that they may be able to attain
fullness of life. 2

Conscious, therefore, of the role of education in her life and

mission, the Church acknowledges that “among the organs
of education, the school is of outstanding importance. In
nurturing the intellectual faculties, which is its special
mission, it develops a capacity for sound judgment and
introduces the pupils to the cultural heritage bequeathed
to them by former generations. It fosters a sense of values
and prepares them for professional life.”3

It is for this reason then that this synod, in view of its goal
of communion, must take cognizance of the role of Catholic
Schools, and for that matter, Catholic Education, as a vehicle
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CATHOLIC SCHOOLS
for evangelization and Christian formation. In doing so, the
Church of Jaro acknowledges their contribution and their
potentials in bringing about the transformation of hearts
and minds, so needed in the work and journey towards
fullness of communion.

SĎęĚĆęĎĔēĊė

Heeding this challenge required, irst of all, an appraisal of

the realities and concerns of the educational institutions
within the Archdiocese. Through the synodal process, the
many attempts and successes made in this noble task of
Catholic Education were discovered. In particular:

• the ways on how to institutionalize and establish

permanency to of ices that will work to facilitate and
handle the growing educational efforts and concerns
of the Archdiocese have been explained;
• the particular issues on administration and supervi-
sion of educational institutions owned and managed
by the Archdiocese while strengthening its linkage
and networking with congregational schools have
been addressed;
• issues on how to give quality Catholic Education at very
minimal cost so that poor parishioners can also avail
of this education without jeopardizing the inancial
operation and maintenance of the school have been
attended to; and
• the relationship of Catholic Schools with the parishes
where they are located has been reviewed.

Nevertheless, despite these efforts, it has been expressed

time and again by the Church that “the school problem in
our rapidly changing society is serious for everyone,”4 and
Catholic Schools in the Archdiocese of Jaro are not in any
way exempt from all these.

RĊĆđĎğĆęĎĔēĘ Ćēĉ VĎĘĎĔēĘ

Responding to such an important realization requires that

the Church should recognize the countless endeavors of the
200
 CATHOLIC SCHOOLS
men and women in catholic education institutions in the
Archdiocese and also the challenges that these institutions
face today. Even with the meager resources at hand and the
tremendous problems they face, they are, with their best
efforts, offering and sharing their lives in the responsibility
of doing this very noble task.

In the Church’s desire to respond to these challenges, the

following concrete steps have to be made:

• the Archdiocese should permanently establish the

Offices of the Commission on Catholic Schools and
of the Superintendent of the Educational Institutions
of the Archdiocese so they can function and operate
as needed; and

• the Catholic Schools within the Archdiocese should

strengthen and consolidate their network to be
able to exert more influence in charting the course
of Catholic Education. They should expand active
membership so as to provide their students and
their families with nurturing opportunities for a
deepened faith, principled leadership, and com-
mitted service.

Furthermore, we have also realized that:

• Catholic schools and parishes shall be seen as part
of a common enterprise of faith, not as separate in-
stitutions using a common plant and competing for
resources and attention. The school shall be seen
as a ministry of the whole parish, not merely the
province of school, parents, and faculty members;
• priests shall look at the schools in their parishes as
a vital part of their daily apostolate, and the faculty
shall be constantly welcoming to the priestly pres-
ence in their schools;
• teachers shall see themselves as models of faith, of
Christ-like service, and compassion, who instruct
their children with the way they act and say; and
• parents shall find in the school community a tan-
gible support for their enormously difficult role as
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CATHOLIC SCHOOLS

primary teachers of their children in the faith, and

they should be challenged to expand their com-
mitment to bring faith to their children while also
being taught how better to do so.5

These are the concerns we are trying to address in

the Archdiocese.

CĔēĈđĚĘĎĔē

Catholic Education is a concrete expression of the mis-

sion entrusted by Christ to the Church He founded. It is an
integrated ministry embracing three interweaving dimen-
sions: the message revealed by God (didache) which the
Church proclaims; fellowship in the life of the Holy Spirit
(koinonia); service to the Catholic Christian community
and the entire community (diakonia).
Catholic Schools afford the fullest and best opportunity to
realize the threefold purpose of Catholic Education among
children, youth, and other sectors of the community, in as
much as schools naturally enjoy educational advantages
which other programs either cannot afford, or can offer
only with great dif iculty.
They are, therefore, inevitably an integral part of the
pastoral plan of the local Church. It is for this significant
reason that the call to communion – the call for “bug-os
nga paghiliusa” – of the Third Diocesan Synod, becomes
a continuing challenge for all the Catholic Schools with-
in the Archdiocese to participate and become dynamic
partners of her evangelizing mission towards building
Basic Ecclesial Communities.
What follows is our response that springs from our
collective desire to encourage every effort to promote
the cause of Catholic Schools in the Archdiocese of Jaro.
Since they have been offering a most valuable and nec-
essary service to our parishes and communities, we put
into words and guidelines those that are deemed neces-
sary for this noble task of Catholic Education. These
are to be translated into concrete programs which will
address the issues and concerns of the Catholic educa-
tional systems operating in our Archdiocese today.
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 CATHOLIC SCHOOLS

DĊĈėĊĊĘ Ĕē CĆęčĔđĎĈ SĈčĔĔđĘ

Article 105. Orientational Thrust

Catholic Education is, in a very special way, the concern

of the Church because it has the duty of proclaiming the
way of salvation to all men and women, of revealing the
life of Christ to those who believe, and of assisting them
with unremitting care so that they may be able to attain
fullness of life.

Among the organs of Catholic Education, the school is of

outstanding importance in nurturing the whole person.
Through the intellectual faculties which are its special
mission in developing a capacity for sound judgment
and in introducing the individual to the cultural heritage
bequeathed to them by former generations, the students
are served so that their life today shall be at service of
God’s plan.

Article 106. Of ices of the Commission on Catholic Schools

and of the Superintendent of the Educational Institutions of
the Archdiocese of Jaro shall be permanently instituted with
separate appointments and with corresponding operating
and personnel guidelines, inancial allocation, permanent
of ice and staff in order to be functional and operational.

Article 107. The Commission on Catholic Schools shall de-

velop an Educational Administrative Manual on governance
and administration of the educational institutions of the
Archdiocese of Jaro to de ine norms, policies, procedures,
and implementations of its educational system.

Article 108. Faculty, Non-Academic Personnel, and Stu-

dent Manuals shall be developed by every educational
institutions of the Archdiocese of Jaro in order to provide
clear policies covering all aspects of educational law
and practices.

Article 109. In assigning priests in parishes where there

are educational institutions supervised by the archdiocese,
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CATHOLIC SCHOOLS

the Archdiocesan Personnel Board shall consider those

who are equipped to handle administrative and educa-
tional responsibilities.5 Directorship of any educational
institutions under the administration and supervision of
the archdiocese shall be opened to any priest, laity, or men
and women religious who are academically quali ied and
have the administrative and leadership aptitudes.

Article 110. The Commission on Catholic Schools shall es-

tablish an Archdiocesan Schools’ Evaluation Team to regu-
larly supervise and monitor the performance of educational
institutions under the administration and supervision of
the Archdiocese of Jaro.

Article 111. Priests and the administrators of catholic

schools in the parish shall maintain a culture of dialogue
and constant communication.

Article 112. The Catholic School Administration in every par-

ish shall see to it that Basic Ecclesial Communities (BEC) as a
culture shall permeate their catholic school/community.

Article 113. The Commission on Catholic Schools shall

establish a consultative body to study and draft the policy
on the Annual Financial contribution from all Catholic
Schools in the Archdiocese as a response to the call of the
church for love of and preferential option for the poor to
avail quality catholic education.

204
A dministrative
Structures
“The Church is totally of the Spirit
but it has a structure.”
- Pope Benedict XVI,

205
206
 ADMINISTRATIVE STRUCTURES

IēęėĔĉĚĈęĎĔē

“The Church is totally of the Spirit but it has a structure.”1

According to Pope Benedict XVI, the Church is totally of

the Spirit, but it has a structure, the apostolic succession,
which has the responsibility to guarantee the Church’s
permanence in the truth given by Christ, from which the
capacity to love also proceeds.

Truth and love are two sides of the same gift, which pro-
ceeds from God and which, thanks to the apostolic ministry,
is kept in the Church and comes to us in our present time.
Through the service of the apostles and their successors,
we also receive the love of the Triune God to communicate
the truth that makes us free.2

Thus, the administrative structures of the Archdiocese,

must be characterized by:
• faithfulness and adherence to the successors of the
apostles,3 and must be inspired, guided, and perme-
ated by loving God above all and our neighbors as
we love ourselves;4
• by respect for the dignity of the human person;5
• the defense of the common good;6
• stewardship;
• the upholding of family life;
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ADMINISTRATIVE STRUCTURES
• the formation of the Christian community towards
fullness of communion7 based on the Word of God8
and centered on the Holy Eucharist;9
• in the spirit of servant-leadership, for the salvation
of souls10 and with the help of the Holy Family, as we
become intimately closer to God the Father, Son and
Holy Spirit.11

The particular Church is a communion,12 an external and

internal communion,13 invisible and visible, charismatic and
institutional. The particular Church is formed according to the
image of the universal Church14 and precisely because of this,
she becomes its concrete reality and existential presence and
participates in its essential characteristics.15

SĎęĚĆęĎĔēĊė

The diocese is an example of a particular Church, the local

Church, to emphasize its territorial aspect.16

The centrality of the particular Church is derived from the

theological rediscovery of the diocese as a “reproduction,” a
“miniaturization,” and the operating presence of the universal
Church. “The diocese is a portion of the people of God, en-
trusted to the pastoral care of the bishop, helped by his priests
in such a way that, together with their pastor and united with
him in the Holy Spirit, by means of the Gospel and the Holy
Eucharist, they constitute the particular Church in which the
Church of Christ, which is one, holy, catholic, and apostolic is
truly present and operating.”17

In the decree Christus Dominus we ind its juridical-disciplin-

ary expression. Thus, we have norms which bring the decen-
tralization of competence of the various central ecclesiastical
structures with the resulting ampli ication of the faculties and
freedom of action of the diocesan bishops, and the creation of
new forms of collegial and special collaboration, now institu-
tionalized in the laws of the Church. Thus, emerges the igure
of the bishop in the various aspects of his “sacra potestas” (sa-
cred power) and then, as the heart of the diocese, is extended
towards all the collaborators and members of the Church and
the various diocesan and parochial structures.
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 ADMINISTRATIVE STRUCTURES
The Bishop is the central igure in the particular Church. He is
the one to whom is entrusted the care of the diocese and his
power is ordinary, i.e., inherent to the of ice of bishop;18 proper,
meaning, exercised in his own name19 and immediate, which
means, that this power which is a direct participation in the
powers given to the apostles by Christ himself, is exercised
directly over his own lock.20

RĊĆđĎğĆęĎĔēĘ Ćēĉ VĎĘĎĔēĘ

Ecclesial administration both as a solid and complex

structure and as a dynamic and multifaceted process has
to reckon with the dual nature of the Church, not only as
“Spirit but having administrative structures,”21 but also as
Mater (Mother) and Magistra (Teacher). It has to possess
the nurturing, loving, understanding, and compassionate
traits of a mother as well as the faithful and dedicated
discipline of a teacher.

Ecclesial administration, to effectively and responsibly

attain its goals and vision-mission, has to consider the
essential and multifarious variables and realities of the
particular Church.

In the irst place, there are varied, speci ic, and particular
circumstances and conditions such as demographym,
emerging and local needs, that will affect the structuring
of each diocese.

Second, there is need for speci ication of functions and

coordination of efforts. Inevitably, as the diocesan Curia
is becoming more and more complex, with varying and
different persons and of ices to realize the many pastoral
programs, there should also be coordination and coop-
eration in various ields, involving many advisers and
collaborators.

Third, the diocesan curia is truly ecclesial in nature. The

very foundation of its existence and competence is the
ministry of the bishop. Its primary mission is to assist the
bishop in his shepherding function. Thus, it is also vicarial
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ADMINISTRATIVE STRUCTURES

in the sense that any function it ful ills within a particular

Church or any power exercised are vicarious in nature.

In the Church instituted by Christ, to be in administration

connotes “service.” “If anyone wishes to be irst, he shall
be last of all, and the servant of all.”22 “Whoever wishes to
be great among you shall be your servant; whoever wishes
to be irst among you shall be your slave. Just so, the Son
of Man did not come to be served but to serve . . .”23 Thus,
those in administration, whether in the diocesan curia or
in the parishes, whether they are clergy or lay faithful, are
to carry out their ministry or diaconia in harmony with the
will of the bishop.

One cannot, however, forget that the relationship among

the personnel is collegial in its composition and collabora-
tion. All the faithful, both individually and in association,
have the right and duty to cooperate in the mission of the
Church according to each one’s particular vocation and the
gifts of the Holy Spirit. This collaboration is to be guided
by the “spirit of charity” and common concern for the good
of the diocese.

Finally, the principal raison d’être of the administrative

structures of the diocese is to assist the bishop in the gov-
ernance and pastoral apostolate of the particular Church.
And the ultimate goal of diocesan administration is to
proclaim the message of salvation to all people, thus lead-
ing them to salvation.

The Bishop on his part should respect the functional

autonomy of each organism in the archdiocese and its col-
legial nature. The irst would necessitate the application
of the principle of subsidiarity and the latter would allow
democratic modes of planning and decision-making to
bring about common good in the spirit of charity so that
GOD MAYBE ALL IN ALL.

CĔēĈđĚĘĎĔē

If images can help us understand the organic structure

of the diocese, it may be compared to a tree in the great
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 ADMINISTRATIVE STRUCTURES

forest which is the universal Catholic Church. The leaves,

the flowers, and the fruits are the individual faithful
who, in small groups and in families, live their Chris-
tian experience receiving nourishment from the trunk.
This nourishment comes to them through a network of
branches, some of them very small and tiny, which are the
structures of vicariates, deaneries, parishes connected
among themselves, through which each one experiences
communion and contributes his own gifts as co-respon-
sible in the mission of the Church. The trunk, so big and
so imposing and healthy is the bishop, together with the
various diocesan structures which ensures the unity of
the local Church in which the Holy Catholic Church is
manifested and operates. But for this trunk to be firmly
planted, it should be rooted in the soil of communion of
the whole Church, nourished by the Word of God and the
Eucharist, from which it derives all the vital elements
and nourishment for the entire tree, in faith, in charity,
as well as in prayer, and apostolic action.

Inspired by and founded upon the Trinitarian com-

munion, firmly based and centered on Eucharistic
communion, and journeying together (“syn”-“odus”) in
communion of Christian truth, charity, and service, the
following decrees are our humble response towards
fullness of communion.

DĊĈėĊĊĘ Ĕē ęčĊ AĉĒĎēĎĘęėĆęĎěĊ SęėĚĈęĚėĊĘ

Article 114. Orientational Thrust

Evangelization is the Church’s deepest vocation and

mission. The Church exists to proclaim the Good News
of the Father’s life in Jesus Christ through the Holy
Spirit to the world in order for it to attain salvation.
When the Church evangelizes, she acknowledges that
the whole life of the Church is centered in the Blessed
Trinity. The Trinity is the source and pattern of the
life of the Church. The Church actualizes above all this
Trinitarian life by developing the spirituality of com-
munion. Guided by this spirituality, the Commission
on Administration is intent on “valuing and developing
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ADMINISTRATIVE STRUCTURES

the forum and structures which in accordance with

the Second Vatican Council major directives, serve to
ensure and safeguard communion.”24

Article 115. In accordance with the spirit of the law, the canoni-
cal provision on pastoral visitation by the diocesan bishop shall
be seriously and conscientiously observed on a regular basis.

Article 116. The bishop shall appoint Episcopal Vicars

depending on the demographic, geographical and pastoral
needs of the archdiocese such as an Episcopal Vicar for
Religious and Consecrated Life.

Article 117. Considering the serious and sensitive nature of

the Of ice of the Chancellor, this of ice shall be reserved to
a priest. The Of ice shall have capable staff with compensa-
tion according to the civil law and the inancial capability
of the diocese.

Article 118. Centralized and systematic records manage-

ment and communication system shall be adopted in the
Chancery. The Archdiocese shall avail of electronic media
and technology, and employ an of icial and reliable courier
service for fast and effective means of communication and
information dissemination.

Article 119. In line with accountability and transparency,

the Finance Committee shall observe seriously and con-
scientiously the canonical provisions regarding its role,
functions, composition and term of of ice.

Article 120. The role and functions of the Financial Administrator

and his relationship to the Finance Committee and other Archdi-
ocesan entities shall be well-de ined and implemented.

Article 121. The Archdiocese shall prepare and train

priests, religious and laypersons as personnel who can
work full time in the Matrimonial Tribunal with appropri-
ate honorarium and compensation.
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 ADMINISTRATIVE STRUCTURES

Article 122. The functions of the College of Consultors as

speci ied in the Code shall be fully exercised.

Article 123. The Jaro Archdiocesan Pastoral Council (JAPC)

shall be reorganized.

Article 124. The Commission on Administration together

with the Jaro Archdiocesan Pastoral Council (JAPC) shall
make an assessment of the different models of the Parish
Councils, and propose which model/s to adopt for the
whole Archdiocese.

Article 125. The Commission on Administration together

with the Jaro Archdiocesan Pastoral Council shall take note
of, and study the existing, new and emerging ministries, in
order to assign them to the corresponding Archdiocesan
Commissions for action.

Article 126. The roles and functions of the different Com-

missions in the Archdiocese including its funding and
staf ing shall be speci ied for the effective and ef icient
implementation of their programs.

Article 127. The bishop shall establish a unified, in-

tegral and comprehensive Archdiocesan Program for
effective pastoral management of parishes, to include
the following:
Through the Personnel Board, clear guidelines for the
assignment of Parish Priests and, in accordance with the
Statutes of JAPA, for the assignment of Parochial Vicars,
with strict implementation of tenure;

Formulation of a systematic and uniform parish pro iling to

serve as data base for the Archdiocesan pastoral program-

Financial management of the parish patterned according

to the Archdiocesan inancial system.
Providing opportunites to those in the Curia to exercise
some ministry for the care of the lock so the Curia does
not merely become administrative and juridical.
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ADMINISTRATIVE STRUCTURES

Article 128. Existing guidelines for the creation and/or

division of parishes shall be strictly observed, regarding:

a. Evaluation and statistics for data base and pro iling;

b. Proper consultation with the people concerned;
c. Commitment and support of the parishioners;
d. Acquisition and ownership of the lot for the con-
struction of the church building and rectory with
complete documents;
e. Acquisition and ownership of a cemetery lot.

Article 129. The speci ic details on the life and ministry

in the parish shall be referred to and coordinated by the
corresponding Archdiocesan Commissions.

Article 130. The appointment of the Vicars Forane shall be

implemented in the spirit and purpose of the legislation
without prejudice to the preference of the priests con-
cerned regarding the seat of the vicariate and the person
of the Vicar Forane.

Article 131. The functions of the Vicar Forane shall be

expanded, to include chancery affairs such as correction
and keeping of records.

Article 132. An external professional accountant shall

be hired to review the inancial, accounting and auditing
system of the Archdiocese to ensure check and balance,
accountability and transparency.

Article 133. An of icial of the Curia shall be appointed as Mod-

erator to coordinate the activities in the diocesan Curia.

Article 134. Without prejudice to the discretionality of the

ordinary of the place, a tenure of of ice may be considered
for the following positions:

a. Vicar General
b. Chancellor
c. Finance Administrator
d. Curia Moderator
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 ADMINISTRATIVE STRUCTURES

Article 135. An Archdiocesan Of ice for Research and

Development shall be established to address the different
needs. This will include establishment of Committees or
Commissions such as:

a. An Archdiocesan Committee on Construction and Pres-

ervation composed of competent persons including a
representative from the Commission on Liturgy, tasked
among others to review and approve plans and moni-
tor construction to ensure that plans are followed. This
committee supervises all parish constructions (includ-
ing convents, parish halls, churches and cemeteries) as
well as strictly regulates their design. It is also charged
with the preservation and the restoration of the old
churches and other sacred places identi ied as a cul-
tural heritage site and a patrimony of the faith.

b. The Commission on Biblical Apostolate with quali ied

personnel and trainers to take charge of its programs
for a full term of six (6) years, and a Biblical Training
and Formation Center to ensure that seminarians,
priests and lay people have proper on-going education
on Sacred Scriptures.

c. An Archdiocesan Commission for Religious and Con-

secrated Life to:

1. Provide avenues or concrete structures that would

enhance a culture of dialogue with the bishop,
priests, religious and laity.
2. Ensure their involvement in the formulation and
implementation, monitoring and evaluation of
diocesan and parish pastoral plans
3. Facilitate the sharing of their facilities and other
resources to respond to the needs of their immedi-
ate community and the diocese.

d. Other Commissions, Committees and Centers that

may be found necessary.

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216
 T emporalities
Everything is grace!
“For where your treasure is, there also will your heart be.”
- 1 Corinthians 4:7

217
218
 TEMPORALITIES

IēęėĔĉĚĈęĎĔē

Everything is grace!

Everything we have, we receive from God.1 Everyone is

called by God to be a steward of His creation --- to use the
goods of the earth not according to one’s personal interest
but according to God’s plan. We are stewards, never own-
ers. Managing our resources with the heart of a steward
is to live out the spirit of communion. It is to constantly
search and identify ourselves with the heart and mind of
Jesus, the head that unites us. It is to promote a lifestyle of
genuine sharing of resources and an untiring concern for
the poor “after the heart of the Good Shepherd.” Steward-
ship builds community.

SĎęĚĆęĎĔēĊė

Our journey made us claim our graces and invitations.

The Archdiocese of Jaro is blessed with many material
and human resources. Initiatives towards more effective
management of inancial and property resources have been
made in the Archdiocesan level as well as in some parishes.
Our lay people have been very supportive as collaborators
and generous in giving their time, talent, and resources.
Endeavors have also been fostered to respond to the needs
of the poorer members of community. These and much
more, we cherish and celebrate!
219
TEMPORALITIES

However, an honest look into our realities makes us

recognize “the more” that we have to embrace to foster
a lifestyle of stewardship. We need to grow in promot-
ing accountability and transparency in our dealings. We
have yet to develop institutional decisions that facilitate
genuine sharing of resources among the priests and the
parishes. We have failed in many respects to respond to
the needs of the poor. Trapped in the cycle of worldly cares
and practical considerations, we have failed to hear God’s
invitation to use His gifts not according to our ends but to
further His mission of love and service. Ultimately, there
is an invitation to ind that crucial integration between
prayer (our relationship with God) and our management of
resources. Such integration is essential to make us worthy
to be called stewards.

RĊĆđĎğĆęĎĔēĘ Ćēĉ VĎĘĎĔēĘ

What is the Church of Jaro called to be? How are we to be-

come a Community of Disciples and Church of the Poor? In
the light of our temporal concerns, how is this to be lived?
The Church exists in and for Jesus whose mission de ines
her mission. To discover our real treasure we need to
always look at Jesus. His words and deeds, his family life
and public ministry have shown us the way --- the way of
renewed and responsible stewardship. Springing from the
Lord’s example, this is what we aspire:

The way of renewed and responsible stewardship pro-

motes the greater values of the Kingdom. We desire that
aspiring for the realization of God’s mission to be inherent
in our decisions and actions. We desire that projects and
endeavors are motivated not by our ambition but because
we are responding to God’s invitation. Thus, we don’t claim
ownership as it is God’s.

The way of renewed and responsible stewardship promotes

accountability. As a Church we give witness to the values
of Jesus when we are honest, organized, and transparent
in our dealings. It is to manage our resources not only for
the present but also for the future. It is to be able to clearly
distinguish what is personal from communal.
220
 TEMPORALITIES

The way of renewed and responsible stewardship is to

have a heart for the poor. Jesus himself has shown us
an example of genuine discipleship when he showed a
special concern for the lost and the least. We desire to
do the same. We desire a genuine sharing of resources
among priests and parish communities. Moreover, we
desire that the poor are not only at the receiving end
but are to grow in becoming responsible stewards them-
selves. The help extended to them should promote not
dependency but empowerment.

The way of responsible stewardship is not a burden but

a joy. As our response to God’s goodness to us, steward-
ship is not something imposed; rather, it is a spontaneous
response of a grateful heart. We desire that the steward-
ship lifestyle is motivated not by external manifestations
but as a response in love for the love we have received
from God. It is born out of a relationship between God
and his people.

CĔēĈđĚĘĎĔē

Everything is grace! We acknowledge that the ful illment

of these aspirations is grace in itself. Stewardship is ul-
timately a product of the grace of conversion. It springs
from a heart that fully trusts and hopes in the Lord.
However, grace is already at work in the process. The
journey is illed with graces, among them, the grace to
clarify and concretize steps that will facilitate the stew-
ardship lifestyle! Before us lie opportunities and choices
--- born out of experience, born out of our desire to be
responsible stewards.

God who walks among his people in synod has revealed

His plan through our dreams and aspirations. The fol-
lowing decrees spell for us concrete guidelines to real-
ize our desire to live out the spirit of stewardship. As
products of many layers of consultation and genuine
desire among priests, religious, and lay faithful to wit-
ness to God’s plans, these decrees are sincere attempts
to initiate the work of renewal in our management of
temporal resources.
221
TEMPORALITIES

DĊĈėĊĊĘ Ĕē TĊĒĕĔėĆđĎęĎĊĘ

Article 136. Orientational Thrust

God shares with us His life. At the heart of this gift of life
is the spirit of stewardship. This Spirit shall inspire, ani-
mate and guide our management of gifts: time, talent, and
treasure. As such, we recognize God as the source of all
we have, are, and will be and the de ining purpose of our
management of resources.

As recipients and caretakers of God’s many gifts, we culti-

vate a lifestyle of gratitude and sharing to facilitate genuine
communion with a heart for the poor in a responsible ac-
countable manner.

Article 137. Stewardship of Resources shall consider

a system where materially endowed parishes would
provide subsidy to those who have less. In doing so,
a systematic and feasible study shall be made towards
implementation of a common fund for the Archdiocese
to facilitate genuine sharing.

Article 138. A thoroughly studied system of inancial sup-

port among the clergy shall be made and implemented.

Article 139. The Archdiocesan common fund shall annually

include allocations for the following, among others:

a. social fund for the poor

b. administrative, catechetical and pastoral pro-
grams of the Archdiocese
c. support of seminaries
d. support for priests’ on-going formation, health
care, and pension plan.

Article 140. The inancial administration structure shall be

well-de ined, including speci ic job descriptions, linkages
and tenure, to ensure ef icient inancial operations.
222
 TEMPORALITIES
Article 141. The clergy, in particular the parish priests
shall be more informed of their duties and obligations as
parish administrators. On-going training shall be provided
to equip them in dispensing their responsibilities. Such
training will include basic accounting, human resource
management, and civil law among others.

Article 142. The Archdiocesan Finance Council and the

Parish Finance Council shall be more involved as collabora-
tors of the priest-administrators and that their duties and
responsibilities shall be clari ied.

Article 143. Regular formation shall likewise be given

to members of Finance Council or Committee on Tempo-
ralities and financial administration staff to equip them
in their duties.

Article 144. The status of all Church Personnel shall be

governed by guidelines that promote justice and genuine
human respect as well as a culture of professionalism and
Christian service.

Article 145. After a serious study which shall include thor-

ough research and consultation, a uniform inancial system
for the Archdiocese shall be implemented. This inancial
system shall include project planning, budgeting, sourcing
of funds, putting up of accounting systems, auditing and
submission of reports.

Article 146. Financial system shall facilitate transparency.

This shall include monthly reports for parishes and quar-
terly reports for the Archdiocese.

Article 147. An office for audit shall be set up in the

Archdiocese. This office shall audit the Curia, parishes
and all other institutions such as parochial schools
and commissions.
223
TEMPORALITIES

Article 148. There shall be a quarterly meeting of

finance council chairpersons in the vicariate level in
order to help and assist each other in strengthening
their financial operation.

Article 149. An Of ice for Property Administration shall

maintain its own updated archives to include among oth-
ers parish records of site development, structural, and
architectural plans.

Article 150. A system for inventory of parishes and di-

ocesan institutions shall be reviewed and implemented.
This system of inventory shall facilitate proper turnover
of Parish Properties.

Article 151. An inventory of church real estate properties

shall be updated to include data on legal status of properties
and stipulations on the donations, among others.

Article 152. Guidelines for use of church real estate prop-

erties shall be de ined. Lands owned by the church shall
be properly identi ied and secured in view of possible use
in the future.

Article 153. In the Archdiocesan level, support in terms of

legal advice and other technical matters involving property
administration shall be strengthened.

Article 154. The Archdiocesan Committee on Cemeteries

under the Property Administration Of ice shall be estab-
lished to formulate and implement guidelines on the plans,
use and management of cemeteries. Such committee shall
have a parish counterpart under the Parish Finance Council
to facilitate work in the parish level in coordination with
the Archdiocesan Committee on Cemeteries.

Article 155. The religious patrimony of the parish shall be

safeguarded as patrimony of the faith. For this purpose a
parish committee under the auspices of the Committee
224
 TEMPORALITIES

on Temporalities with the involvement of the Commit-

tee on Worship is to be established to identify, inven-
tory, safeguard and preserve the patrimony of the parish.
Proper documentation shall be observed for properties
entrusted to religious organizations, private individuals
and families.

Article 156. The lay faithful shall undergo formation to

understand their duty to support the church.

Article 157. A study shall be made towards the implemen-

tation of a tithing system in the Archdiocese in view of the
abolition of the arancel system.

Article 158. Clear and comprehensive guidelines on Fund

Raising Projects shall be de ined so that they become av-
enues for evangelization.

225
226
III
AĕĕĊēĉĎĈĊĘ

227
228
 APPENDIX I

THE SYNOD:
MIRROR OF CHURCH LIFE AND JOURNEY

Delivered by
Most Rev. Angel N. Lagdameo, D.D.
Archbishop of Jaro

OĕĊēĎēČ LĎęĚėČĞ
November 17, 2005

We formally open this Third Diocesan Synod of Jaro

with great confidence that Jesus Christ has been
accompanying us since we proclaimed our intention to
convoke a Synod more than four years ago (January 7,
2001) and will continue to journey with us in the coming
three days . . . and far into the future. “Jesus Christ,
yesterday, today, and forever.”

Let me reflect with you again the significance of a

synod as mirror of the church’s life and journey. In
various ways it puts the local church represented by
the delegates and other participants together on the
same road - together in a journey.

Synod has a built-in theology and ecclesiology. In its

conception or inception a synod is hierarchical or episcopal.
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HOMILY

In its procedure and development, a synod is a dialogic

communitarian journey. In its direction and inspiration, a
synod is Trinitarian (Christological and Pneumatic).
A diocesan synod is an act of being together on the way,
with one another and with God - bishop, clergy, religious,
and laity led by the biblical cloud and fire. A synod is
an act of looking together in the same direction even if
standing in different situations. It is an act of journeying
towards the same direction, even if coming from different
points of departure, like the three wise men looking for
Jesus. One focus, Jesus; one star to look at; from many
points of departure. There is unity in diversity, that is
“bug-os nga paghiliusa.”

A diocesan synod is the life of the journeying church “in

a capsule.” The synod catches in one brief moment the
life of the diocese. It is not encompassing, it can never be;
but it is not exclusive; it is an image, a representation of
ecclesial life. That one short period (three days, one week,
one month, one year of journeying for the participants)
is prophetic. A synod tries to catch the sun or the moon
by its rays.

The statutes and pastoral plans that emanate from the

synod are acts of faith both of the community and of
the promulgating bishop. Faith characterizes the entire
process and production of the statutes of a synod, because
only the future will tell whether the bishop and/or the
community have been wise or foolish. In either case, wise
or foolish, there is merit if both keep the virginity of their
love for God.
The entire church (bishops, priests, religious, and the
laity) is described in PCP II as a communion in mystery,
a participation of charisms, and a discipleship in mission.
A synod is living in that communion, participation, and
mission in one concrete ideal period of time. That is what
the church tries to live in the in-between times after
Pentecost. A synod is above all, an act of God using the
bishop, the clergy, religious, and laity in their complex and
complicated human ways. Imperfect and limited though it
may be, a synod is an image of the meekness of God and
the power of man.
230
 HOMILY

As we buckle down to work under the guidance of the Holy

Spirit, we are assured by the prayers of our people in the
parishes. They are not here but their prayer accompanies
us. I am grateful to the LOMAS and MAMOS who volunteered
to be “prayer warriors” of our Synod.

We meet today, 40 years after the Vatican II, 13 years after

the PCP II, 72 years after the Second Synod of Jaro. Through
this Third Synod, we humbly profess our communion with
the Universal Church under Pope Benedict XVI.

Aggiornamento – Renewal or Revitalization is the

overarching vision and dream of the present Synod. But
what is the cost of this renewal? “In order to be renewed
as a Church, we must leave behind many ways of thinking,
speaking and acting which no longer effectively serve and
perhaps even obstruct our evangelizing mission. This will
mean an unsettling pain, a disengagement from what is
cherished but is now obsolete or obstructive, a dying to
what is sinful, that we may come to newness of life. And
even when we do our best in idelity to the Lord, the Church
is bound to meet with opposition and even persecution.
Both in our internal renewal therefore, and in our service to
society, the Lord’s community of disciples in the Philippines
is destined to share in His passion and death so that she
may also share in his risen life” (PCP II, pp. 28f).

I hope that this Synod will become the embodiment of a

common compelling dream. Let us stand up to the challenge
that it will bring. With Peter, at the command of Christ, let
us cast our net into the future. What we can hold on to is
our net. What we can see is the ocean of our life. We have
no way of guaranteeing the future except by doing what
the Lord tells us to do.

231
232
 APPENDIX II

THE SYNOD:
THE WORK OF THE SPIRIT

Delivered by
Most Rev. Angel N. Lagdameo, D.D.
Archbishop of Jaro

CđĔĘĎēČ LĎęĚėČĞ
November 17, 2005

As we prayerfully, gratefully, and appreciatively end the Third

Diocesan Synod of Jaro, ive years and ten months after we
convoked it, we are reminded again of a quotation from one of
the prophets of our time, Archbishop Oscar Romero, who said
that in our time we are “creating the Church of tomorrow.”

The Kingdom is not only beyond our efforts,

It is even beyond our vision,
We accomplish in our lifetime only a tiny fraction
Of the magni icent enterprise that is God’s work.
Nothing we do is complete, which is a way of saying
That the Kingdom always lies beyond us . . .
This is what we are about.
We plant the seeds that one day will grow.
We water seeds already planted,
Knowing that they hold future promise.
We lay foundations
233
HOMILY
that will need further development.
We provide years that produce
far beyond our capabilities . . .
We may never see the end results,
But that is the difference between
the master builder and the worker.
We are workers, not master builders;
Ministers, not messiahs.
We are prophets of a future
Not our own.

Because we do not own that future, as the Gospel on the

Last Judgment clearly proclaims (Mt. 25:31-46), we need
the intercession and prayer of our Patroness, St. Elizabeth
of Hungary, whose feast we celebrate at the closing of our
Synod. Our Patroness lived only up to the very young age
of 24 [1207-1231], wife of King Louis of Thuringia, mother
of three children. Having been widowed, she became a
Franciscan Tertiary and devoted her last few years to
the care of the sick and the poor. It was a time of war,
during which she lost her husband. This wealthy monarch
shared her wealth and life with the plundered, harassed,
marginalized, the poorest of society. Four years after she
died, she was canonized saint, and became patroness of
Franciscan Tertiaries and of Catholic charities. Those who
stood as witnesses at the process of canonization were none
other than her maid-servants, the sick and the poor whom
she took care of and for whom she abandoned her identify
as a queen and monarch, her crown and her wealth.

St. Elizabeth of Hungary, whose name in Hebrew means

“God swore” or “God is fullness” has proven that it is
possible to change the course of one’s life for the sake
of the Church and of society. Her life becomes an image
of what we desire to achieve as fruits of our Third
Diocesan Synod.

It is possible that no one delegate completely grasps

the entire movement, spirit, and direction of the Synod.
Whatever may have been lacking in each one has been
made up for by the power and charism of “coming
together in the name of the Lord.” Like the Twelve
234
 HOMILY

Apostles and the Seventy Disciples, the delegates have

been empowered to participate in the Synod by their
parishes and vicariates whom they represented by virtue
of an appointment and the Episcopal summons.

Everybody was a irst-timer; none of them was present 73

years ago, when Bishop James McCloskey convoked the
Second Synod (1933), much more when Bishop Dennis
Dougherty convoked the First (1911). Their diversity,
their varying degree of intelligence and experience, their
varying perspectives and understanding of the Church,
have all contributed to the making of every proposal
which they together scrutinized, discerned, discussed,
and decided upon. This Synod has strengthened the
value of the culture of dialogue to achieve collaboration,
participation, communion and harmonious relationship
in ecclesial life. It is possible to include in the proposals
the many interventions that were given during the
group discussions and plenary sessions. That is why it
is necessary to keep the records of interventions for the
history of the synod as well as some of the interesting
photographs. It will be interesting to note that certain
proposals contain a history of con licting understanding
before they were unanimously approved. That is why
we believe with Pope Benedict XVI, that the Synod, like
the Church, while it operates with and within a temporal
structure, is “totally of the Spirit.

From my humble part, although the bishop is canonically

“the sole legislator” in the diocese, in communion with
the Holy Father, at this Third Diocesan Synod of Jaro, the
delegates as a collegial group have helped me, far beyond
my expectation, in crafting the Decrees and Direction of
the Synod for the future of the Archdiocese. When the
gifts and talents of individuals are converted into a “we”
or “our,” the fruits of the power of “we” are unimaginable
and unpredictable. Again we confess that the Synod, like the
Church of which it is an icon, is “totally of the Spirit.”
We believe with Pope Benedict XVI that the Church crisis
today is basically an ecclesiological crisis, and that the key
to address such crisis is to be found in arriving at the proper
235
HOMILY

image of the Church. [cf. M. Billones, p.60] The Spirit of the

Synod must be applied and lived as the essential fruit of the
Synod. We recall what St. John Chrysostom has said: that
the other name of Church is “synodos.” And therefore, to
understand the Church, to live as Church, is to live within
the diocesan and parochial structures of the Church, to
live with the dynamism and dynamics of “synodos” – the
journeying together of the community of disciples in agape
and koinonia (Jn. 17:21).
“Bug-os nga Paghiliusa” has been the overarching theme of
our Third Synod of Jaro. Within that theme is a spirituality
that has guided the course of the Synod, which now must
guide the course of our local church after the Synod. It has a
triple aspect: the spirituality of communion in discipleship,
the spirituality of participation in stewardship, and the
spirituality of co-responsibility in service. It is this Spirit
that has been learned, that has guided the People of God
in their Exodus from the Egypt of slavery to the Promised
Land of freedom.

236
 APPENDIX III

JARO
THE BIRTH AND GROWTH TOWARDS
FULLNESS OF COMMUNION

A BėĎĊċ HĎĘęĔėĞ Ĕċ ęčĊ AėĈčĉĎĔĈĊĘĊ Ĕċ JĆėĔ1

(ĈĆ 1865-2001)

IēęėĔĉĚĈęĎĔē
The start of any history is always anchored in the love of
God . . . a love that permeates and surrounds every moment
of unfolding in temporal space here on earth. The act of
looking back, grasping the present, and straining to the
future, though distinct, is actually one luid continuum; it
is a singular movement of the heart fully conscious that its
past, present, and future is embraced by love!

It is through this prism that we look at the story of our

salvation in Jaro, or maybe, it is better to say, that this is
our looking at “HIS-story” of loving us through the years.
Although we can never fathom its depth, and despite the
limitations of our human language, let us nonetheless at-
tempt to express in words the history of Jaro. Let us tell
our story.

BRIEF ORIGIN
TčĊ IĘđĆēĉ Ĕċ PĆēĆĞ

The island of Panay is one of the largest in the Philippine

Archipelago. Situated in Western Visayas, it is divided into
237
HISTORY

four provinces: Aklan, Capiz, Iloilo, and Antique. Most

of Panay is covered with fertile fields which bear maize,
palay, and sugarcane.

One of the greatest glories of Panay is that of having

supplied with cereals the fleet of Gov. Miguel Lopez de
Legaspi, who, when anchored in the island of Cebu, had
no food for his soldiers. This is a prelude to a future time
in the Nineteenth Century, when the port of Iloilo was to
become “the most notable in the Visayas and because to
it converged ships from all the provinces of the colony in
search of rice and other products.”2 Even today, produc-
tion of fine clothes such as sinamay, piña, abaca, and
jusi, as well as beautiful handicrafts are clear evidence
of the exquisite craftsmanship of the natives.

In these fertile lands yielding rich material results,

sowing the seeds of evangelization also yielded a rich
spiritual harvest. The Gospel was planted first through
the preaching of the Augustinian Friars who were
rightly identified as the “Fathers of Faith in Panay.” The
churches and convents they built and the continuing
deep religiosity of the Ilonggos are undeniable proofs
of their apostolic zeal.

TčĊ CĔēĖĚĊĘę
The Province of Iloilo, which is one of the four
into which the Island of Panay is divided, derived
its name from the Hiligaynon word “Yrong-yrong,”
meaning, nose-like. This name was formerly given
to an islet in Batiano River, very near the Oton (Og-
tong) market place.

When Miguel Lopez de Legazpi came, he granted

jurisdiction to his men, in the name of the King of
Spain, over the already existing and thriving commu-
nities in this locale. The Spaniards were supposed to
defend them against their enemies, including Mus-
lim raiders, and catechize them in faith. The natives
were supposed to support them paying the tribute
in goods and coins. This jurisdictional structure is
called the encomienda.
238
 HISTORY

Among the noted encomenderos was Miguel de Loarca

who was awarded Ogtong (Oton). In Oton the Augus-
tinians established their convent in 1575. From this
convento, the friars attended to the spiritual needs of
other encomiendas: Tigbauan, Vagungun, Guimbal, Du-
mangas, and Salog (renamed later as Jaro). These were
called visitas – as there is no friar in-residence staying
there permanently. Friars came to visit the people to
teach them the tenets of the faith.

OėĎČĎē Ĕċ JĆėĔ
Salog is a community located on a plain and fertile land,
by the river of the same name. It is bound by Pavia, Man-
durriao, Leganes, Lapaz, and Molo. The irst encomendero
of Salog in 1571 was Francisco Duran. By 1572, the enco-
mienda passed on to Luis Perez. Later in 1591, this was
passed on to Captain Augustin de Arceo. But in history,
encomenderos were not exactly role models. More so, as
we read, that Fray Martin de Rada complained of abusive
encomenderos in a memorial to the King. Slowly, the im-
portance of private encomiendas slipped into oblivion.

The name Salog has been hispanized to “Xaro,” and inally

“Jaro.” In the Spanish-English dictionary, “Jaro” means “arum
lily.” Did the change of name occur because the Spaniards
found it easier to relate to a plant which grew on the river?
We do not know. But the name Salog has forever been left to
oblivion. The new name remains to this day: Jaro.

OėĎČĎē Ĕċ IđĔĎđĔ
What is known today as Iloilo City used to be a swampland.
Its foundation goes back to the year 1581, but it was only
in 1602 that Pedro Bravo de Acuña built a castle of wood,
which later became Cotta or Fortress De San Pedro. Sol-
diers were stationed there to protect the city from Moro
raiders. At that time, Iloilo consisted of a few shops and
some ishermen’s huts clustered around the fortress. In
its civil and ecclesiastical government, the town depended
on the “La Villa de Arevalo.”
239
HISTORY

In 1678, the irst parish of Iloilo was formed when Iloilo

and Parian (Molo) formed the nucleus, to which La Villa
de Arevalo, part of Mandurriao, and later on, the island of
Himal-us (presently called Guimaras), were added.

The parish of Iloilo was administered by the Jesuits until

their expulsion in 1768. The Dominican Fathers took over
until 1775, when the town as a parish came under the
Bishop’s care. Already in 1780 we ind in the parochial
books the signature of D. Juan de Figueroa, the parish priest
of Iloilo and Guimaras. Parian had already been severed and
established as a separate parish. In 1868, the Parish of Iloilo
was placed under the care of the Augustinian Order.

RĔĔęĘ Ĕċ ęčĊ FĆĎęč Ďē JĆėĔ

However, when nearby Iloilo was still a swampland, Augus-
tinian records show that the friars had already accepted
“rivum de Saruc” i.e., the river of Salog, as a visita and placed
it under the superior of the Augustinian community of
Oton on March 3, 1575. This arrangement remained until
1584 when Jaro was placed under the jurisdiction of La
Villa de Arevalo.

Jaro was established as a parish in April, 1587. It was the

ifth parish founded in Iloilo, others being Ogtong (1572),
Tigbauan (1575), Janiuay (1578), and Arevalo (1581).

However, in the same breath that she was supposed to func-

tion as a parish, the Augustinians supposedly “abandoned”
the church, together with other parishes. The reason was
an impending episcopal visitation.

In those days, bishops have jurisdiction over parishes and

have a right to inspect the church facilities and documents
pertaining to the income and expenses. The same holds
true for the way the sacraments were administered. But as
a mission territory, the religious have been granted privi-
leges by the Holy See. They maintained that the religious
missionaries are exempt from all these as spelled out in
the papal decrees issued in previous years. In their view,
the religious have their superior to whom they can account
their deed and not to the bishop. Rather than giving in to
240
 HISTORY

the episcopal visitation, they would rather abandon their

parish. This, the Augustinians did in Jaro.

It was in 1598 that the Augustinians re-established Jaro

as an Augustinian priory. By 1599, the priory of Jaro was
asked to help support annually the San Agustin Monastery
in Intramuros. But the status of Jaro as a parish did not re-
main stable. Perhaps another factor was the unavailability
of personnel to man the parish. In 1612 for example, there
were only two priests taking care of 4, 500 souls. Thus, the
following year, Jaro became once more a visita.

RĊćĚĎđĉĎēČ LĆ CĆēĉĊđĆėĎĆ
Unknown to many, the center of the parish of Jaro was
originally located in Alanga, an area where Lapaz is now
located. The settlement was rehabilitated after the Dutch
attack of 1614. In 1636, Fr. Bernardo Alisen, the parish
priest of Jaro, decided that a transfer had to be effected
because the settlement was so typhoon-battered and un-
safe from Moro raids. It was also at this time, in October
31, 1636, that the change of its patroness took place. From
Our Lady of the Nativity, the Jaro church was placed under
the care of Nuestra Señora de la Candelaria (Our Lady of
the Puri ication) whose feast was, and is still, celebrated
on February 2.

Between 1742-1744, when the transfer was more or less

completed, Fr. Juan Aguado drafted the basic town plan
and started the construction of a convent and church “of
very solid quality.” Fr. Aguado’s infrastructure including
the belfry was inished by the succeeding priests.

This Eighteenth Century church began by Fr. Aguado, referred

not to the present cathedral which was still to be built in the
Nineteenth Century on a site about a hundred meters away
from its original position. This is said to be roughly the spot
on which the house of Salud Montinola once stood.

On July 13, 1787, a strong earthquake brought damage to

the Church and the bell tower. Sometime in the Nineteenth
Century, even before friars began formal reconstruction,
another earthquake further damaged these structures.
241
HISTORY

Only after 37 years since that quake of 1787 did the friars
begin formal reconstruction. The parish priest at this
time, Fr. Francisco Agueria, OSA, readied the plans for the
construction of the new church. However, he was not able
to effect the reconstruction as the church was ceded to the
newly created Diocese of Jaro.

BĎėęč Oċ TčĊ DĎĔĈĊĘĊ Oċ JĆėĔ

The whole of the Philippines, then, was but one Diocese

with Manila as the Seat created in 1581 by Pope Gregory
XIII. It was raised to an Archbishopric in 1885 by Pope
Clement VIII. Due to the great territorial extent of the
Diocese of Manila, impossible to be covered by one bishop
alone, new dioceses were created, namely: the Dioceses of
Nueva Segovia, Nueva Caceres, and Cebu. To the Diocese of
Cebu were allotted the islands of the Visayas, Mindanao,
and the Marianas.

The question of splitting the large Diocese of Cebu was

brought before the Holy See as early as 1841. As mentioned
in the Bull, Bishop Santos G. Marañon, humbly requested
to limit his too widely spread territory and create another
diocese with its residential seat in Jaro. His reason was,
“One pastor is not suf icient for the adequate care of so
many sheep; it is dif icult indeed for one pastor, with many
problems to deal with, to visit the whole diocese; and that
it is almost impossible for him – taking into account the
traveling dif iculties and long distances – to ful ill all du-
ties of the good and zealous pastor. There could not exist
between the faithful and their Bishop easy and speedy
communication that is absolutely necessary to solve in the
Lord all ecclesiastical and spiritual affairs.”

In response to this request, Pope Pius IX decreed the cre-

ation of the Diocese of Jaro through the Papal Bull “Qui ab
Initio” of May 27, 1865. The decree was carried into effect
by the Archbishop of Manila, Gregorio Meliton Martinez on
October 10, 1867. The new diocese comprised the islands
of Palawan, Romblon, Panay, Negros, Davao, Zamboanga,
and Basilan.
242
 HISTORY

One important historical note worth mentioning here was

the fact that in the ceremony of the creation of the Diocese
of Jaro, the Pro-Secretary of the Archbishop of Manila who
signed and was present in this memorable event was the
well-known martyr and patriot of the Motherland, Fr. Jose
Burgos.

With the creation of the Diocese of Jaro, Fray Mariano

Cuartero, OP, was appointed its irst bishop earlier on Sep-
tember 20, 1867. He was consecrated bishop on November
30 of the same year in Spain. Thus, the new Diocese of
Jaro was created and placed under the protection of its
titular patroness of Santa Isabel de Ungria (St. Elizabeth
of Hungary).

JĆėĔ, SĊĆę Ĕċ ęčĊ NĊĜ DĎĔĈĊĘĊ

Who knows what went on in the mind of the Augustin-

ians as they were asked to cede their Parish Church
of La Candelaria? Perhaps the idea of detachment
seemed so easy to preach yet so hard to practice. We
speak not only of the income derived which would
benefit their monastery. But on the spiritual plane,
there was that bond that binds one to the parish. For
after all, they started the work there.

The Augustinians ceded the church of La Candelaria to

the diocese in 1865. La Candelaria was to become the
future cathedral of the diocese. It was not the largest
Augustinian Church. The Inmaculada Concepcion in
Oton was the biggest and most magnificent Roman-
esque structure of the entire Asia then. Even before
the idea of turning over the church of La Candelaria
to the Diocese, there were plans for its renovation
owing to the destruction caused by calamities. The
plan for the renovation was about to be undertaken
and an oven for firing some 2,000 bricks was made
for this purpose within the premises. But before this
could take place, the Augustinians gave it up to the
Diocese. In exchange, the Augustinians took over the
parishes of Nuestra Señora de la Paz y BuenViaje (La
Paz) and San Jose Placer (Iloilo).
243
HISTORY

BĎĘčĔĕ MĆėĎĆēĔ CĚĆėęĊėĔ

On April 2, 1868, Bishop Mariano Cuartero, OP (1868-

1884), the man of extensive missionary experience, arrived
in Manila together with ive Vincentian priests, three broth-
ers, and sixteen Daughters of Charity.

After taking the realms of the diocese on April 25, 1868, he

immediately began the work of enlarging the parish church
of “La Candelaria” using the plans of Fr. Agueria, but this
time in a much grander scale so that it may be it to become
cathedral church of Jaro. At the same time, he also began
the renovation of the convento for his residence and the
foundation of the diocesan seminary.

He pleaded to his lock to help him build a new cathedral.

The old church was “dingy and dark in the interior and
had an unattractive exterior.” Informants say that instead
of alms, the parishioners were to bring as offerings during
the Mass, construction materials like stone, sand, and eggs.
Among those who responded to his call was Don Miguel
Arguelles, a former petty governor (capitan pasado) of Jaro
“who considered helping build a new cathedral as his way
of serving the Virgin.”

Construction began on February 22, 1869. By January, 1874,

the cathedral, the bishop’s residence, and the seminary were
readied for inauguration. Spread over a period of four days
(from January 30-February 2), the inauguration was an
extremely grand occasion combining solemnity with pomp
and splendor. The Cathedral was described as 46 meters
long and 16 meters wide with two rows of big pillars made
of stone and “ladrillo.” In between pillars were arches. At the
end of these pillars were two pulpits, seemingly bathed in
gold which became the talk of the town because of the size
and height and the golden sheen that glowed.

Opposite the puerta mayor were two sturdy doors, one

leading to the baptistry and other leading to the choir loft,
quite high and spacious. The main altar alone cost PhP
7,000, not counting the paint and the gold lea ing which
amounted to another PhP 4,000 - PhP 5,000.
244
 HISTORY

The celebration opened with the blessing of the new ca-

thedral by Bishop Mariano Cuartero. On the second day,
a solemn Ponti ical High Mass was held after which the
cathedral was opened to all, especially visitors from other
towns. The third day witnessed the transfer of the stone
statue of the Candelaria in solemn procession from the old
church to the new cathedral. On the last day, the traditional
blessing of candles was followed by a Solemn High Mass.
In the afternoon, the grand and solemn procession closed
the four-day celebration.

Bishop Mariano Cuartero was a man illed with zeal and

passion for his diocese as he slowly built it up from its
infancy. Just barely seven years after he arrived he men-
tioned in a report submitted to Rome in 1872, that there
is “no hospital, no monastery of nuns; (and) the College of
St. Joseph, run by eight sisters of the Daughters of Charity
has just started teaching ifty girls and the seminary which
he planned even before he arrived, was just starting with
three Vincentian formators.”3

It might not have been that much, but considering the

resources at hand then, including the dif iculties of that
era, it spoke well of a bishop, who, never so particular of
his status and dignity, would be seen often rolling up his
sleeves and joining the masons and carpenters in carrying
bricks and mortar “to build” the diocese he started. Under
his paternal care and devotion, the nascent faith-life in Jaro
struggled slowly to bud-forth.

TčĊ SĚĈĈĊĊĉĎēČ SĕĆēĎĘč BĎĘčĔĕĘ

The second bishop of Jaro, Bishop Leandro Arrue, OAR

(1885-1897), continued his predecessor’s foundational
work. Just before the war against Spain broke out on Oc-
tober 24, 1897, he died leaving Jaro orphaned in the most
critical of days.

His successor Bishop Andres Ferrero, OAR (1898-1903),

was consecrated on March 24, 1899 but could not come to
his diocese until 1901. In the meantime, during this turbu-
lent point in history, the diocese was left under the care of
245
HISTORY

Fr. Agustin de la Peña, a Filipino priest, who also became

an in luential person in the Nationalist Movement.
It is noteworthy to mention that during this period of the
revolution, the Jaro clergy played important roles in the
Nationalist Movement. Even before the forces of Aguinaldo
arrived in Panay, the island was already conquered by the
Visayans under the leadership of General Martin Delgado,
an alumnus of St. Vincent Ferrer Seminary, who served as
Commander in Chief. When the revolutionary movement
was proclaimed on November 17, 1898, among the many
Jaro clergy, who were classmates and contemporaries at
the Seminario de San Vicente Ferrer, he found trusted aides
and loyal supporters.

According to the Jesuit historian, Fr. John Schumacher, a list

of voluntary contributions made to Delgado, “did not only
show the parish priests as fund collectors but likewise as
principal individual contributors”.4
Prominent among the Jaro clergy involved in the revolution
were the following: Fr. Praxedes Magalona, parish priest
of Sta. Barbara and personal adviser to General Delgado;
Fr. Santiago Pamplona, technically a chaplain but held the
rank of captain, who went around preaching patriotism
and gathering funds for the revolution; and Fr. Agustin de
la Peña, ecclesiastical governor at this time, who put the
clergy in the service of the revolutionary government but
disappeared mysteriously in December 1900, only to be
discovered later that he was abducted, imprisoned, and tor-
tured till death by American soldiers. Later, Fathers Apurra
and Magalona also assisted in brokering peace when the
revolutionary forces surrendered to the Americans.

RĎĘĎēČ ċėĔĒ ęčĊ AĘčĊĘ:

JĆėĔ UēĉĊė ċĔĚė AĒĊėĎĈĆē BĎĘčĔĕĘ

At the turn of the century, the anti-Spanish friar and nation-

alistic sentiments ran high. This explains why many clergy
fell into what historians called the “Schism of Panay.” Bishop
Ferrero entered Jaro with this background. Fr. Crispin
Hinolan and Fr. Silvestre Apurra formally presented to the
Holy See their protest against the appointment of a Spanish
246
 HISTORY

friar as bishop of Jaro on February 13, 1900 at Molo Church.

Both sides suffered much during this dark moment of Panay
history. This came to an end when Bishop Ferrero resigned
and the Holy Father appointed bishop of Jaro, an American
priest, Msgr. Frederick L. Rooker (1903-1907). When he
arrived, the clouds of turbulence began to clear.
But to end this con lict, where many viewed the secular
clergy as second class compared to the friars, Archbishop
Giovanni Battista Guidi, the apostolic delegate, convened a
meeting attended by major superiors and available bishops.
There, Fr. Oriols, CM, stood up in defense of the truth and
the Filipino priests.

In substance, he said: “The Filipino secular clergy were nei-

ther angels nor devils. They were just like any other clergy,
with the same virtues and the same vices, and for their pas-
toral ministry they were prepared well, if not better than
any other priests. In the present confusing circumstances,
the Filipino clergy have not only proved heroic, but with
rare exceptions, most loyal to the church, too. When one
thousand Spanish priests were forced to abandon their
ministerial work, another thousand Filipino priests were
ready to take the abandoned work. Thus, every Filipino
priest was tasked with a double pastoral work.”5

These words of Fr. Oriols were not only a just vindication

of the name and honor of the secular clergy, but a clear
indication that a lot of them served God with diligence
and heroism.

The winds of change came with the arrival of a new batch

of American Catholic shepherds. Under the leadership of
Bishop Rooker, the Vincentians re-organized and stabilized
seminary life. With irm dedication and determination,
he was able to recover many Church properties from the
municipal authorities and many Aglipayans were brought
back to the faith.

Dennis Dougherty, SThD (1908-1916), became the ifth

Bishop of Jaro. Undying gratitude goes to him for complet-
ing the reconstruction of the seminary started by Bishop
Rooker; the foundation of St. Paul’s Hospital, Assumption
247
HISTORY

College, and Asilo de Molo for orphans. Even when he

became Cardinal of Philadelphia, he continued to help the
seminary especially after it was destroyed during World
War II.
Under the sixth bishop of Jaro, Maurice Foley, SThD (1916-
1919), huge assistance was infused upon parochial schools.
The Forty-Hour Eucharistic Devotion was introduced in
the diocese and the of icial diocesan journal, “Cabuhi sang
Banwa,” was founded.

The one who served longest among the American bishops

was Bishop James P. McCloskey, SThD (1920-1945), the
seventh bishop of Jaro. He was well-known for his holiness
and piety. Among his notable contributions that led to the
ever increasing vitality of the Ilonggo local church were the
founding of the Carmel of Jaro, which became the mother
of all Carmelite (OCD) monasteries in the Philippines; the
arrival of the Siervas de San Jose; the founding of the Asilo
de Molo for the aged; the construction of the Chapel for the
Lepers; and many more.

TčĊ JĔĚėēĊĞ Oċ FĆĎęč CĔēęĎēĚĊĘ:

JĆėĔ UēĉĊė FĎđĎĕĎēĔ AėĈčćĎĘčĔĕĘ

The urgent demand to respond to the pastoral needs of the

ever-increasing population of Christians ushered in a new
phase in Panay’s Church History. Thus, in June 29, 1951,
Pope Pius XII decreed in the Papal Bull “Quo in Philippina
Republica” that Jaro be elevated to the rank and dignity of
Metropolitan Archdiocesan Churches.

In the beginning of the document, it was stated that “In

order to better look after the good government and the
salvation of the souls of the Christian faithful of the Republic
of the Philippines, it has seemed to Us very opportune to
erect new dioceses in it, as well as to establish new Ecclesi-
astical provinces . . . and so We erect four new Ecclesiastical
Provinces that are to be known as Nueva Segovia (Vigan),
Caceres (Naga), Jaro or St. Elizabeth, and Cagayan . . .”
During the Canonical Erection and Enthronement Ceremo-
nies, on November 18, 1951, Msgr. Jose Ma. Cuenco, DD,
248
 HISTORY

PhD, was installed as the First Filipino Archbishop of Jaro.

Under his shepherding work, the faith life in Jaro experi-
enced a new springtime. Even as Auxiliary Bishop facing
the aftermath of World War II, he already started the work
towards moral rehabilitation and material reconstruction.
He was known to be a great intellectual and proli ic writer.
In his twenty one years of episcopacy, he produced 5 pas-
toral letters, 28 circular letters, several travel journals,
and other articles.
Despite being downplayed by many as a dreamer after
the loses in war, he rebuilt with the people, the St. Vincent
Ferrer Seminary and constructed the St. Joseph Junior
Seminary, through aggressive and systematic fund-rais-
ing. He also founded the Catholic Publishing House, which
through its modern (in those days) printing press, printed
the Veritas, a dynamic diocesan newspaper at that time.

He was a catechist by heart, hence, under his patronage,

parochial schools lourished and the Pius XII Catechetical
Institute gained status as the irst catechetical school in the
Philippines to be recognized by the government.

After him, Archbishop Jaime L. Sin (1972-74) served Jaro

for a brief period of time because on January 29, 1974, he
was appointed Archbishop of Manila and later became
Cardinal on May 24, 1976. His lasting legacy was the es-
tablishment of the irst Trappist Abbey of Our Lady of the
Philippines in Guimaras .

The third Filipino archbishop was the Most Rev. Artemio

G. Casas, D.D. (1974-85). During his leadership, the Legion
of Mary lourished and the deepening of ties with the Re-
ligious Sisters, was facilitated. He was well-remembered
for his insightful and brilliant homilies and correspon-
dences.

The fourth Filipino archbishop and at the same time the

irst Jareño archbishop was the beloved Alberto J. Piamonte,
DD (1986-1998). During the last years of Archbishop Ca-
sas’ term when he was already bedridden, his dedicated
Auxiliary Bishop, Msgr. Piamonte was the one practically
running the Archdiocese. He was known for his expertise in
249
HISTORY

the ield of Canon Law and he even became the irst Filipino
member of the Roman Rota. Always pushing for economic
development side by side with spiritual development, he
invited the Salesian Fathers to set up a technical school for
boys in Dumangas. Under his inspiration, the pioneering
work on the Young Clergy Formation began in Jaro.
At the death of Archbishop Piamonte, Msgr. Jose Gamboa,
VG, was appointed Archdiocesan Administrator. The Arch-
diocese maintained its momentum of growth under his
dedicated leadership.

After more than a year of waiting, the Archdiocese of Jaro

was blessed with a dynamic shepherd, Most. Rev. Angel N.
Lagdameo, DD, the ifth Filipino archbishop of Jaro, installed
on May 9, 2000. Under his trailblazing drive and leadership,
the Archdiocese of Jaro geared for a Diocesan Synod, the
third in the history of the local church, which aimed to set
the pastoral direction and priorities of the Archdiocese
for the new millennium. To the call of Jesus “Duc in altum”
spoken through the new Head Shepherd, the Archdiocese
of Jaro sets its spirit a lame to follow!

Ecclesiastically, the Archdiocese of Jaro holds some note-

worthy historical notes showing the vibrant faith of her
deeply Christian population. St. Vincent Ferrer Seminary
has produced one cardinal (Jaime Cardinal Sin), two arch-
bishops, and six bishops. In number of religious sisters, she
ranks second only to Manila; in number of parishes and
secular priests, she ranks third after Manila and Cebu. The
irst Carmelite Monastery and the irst Trappist Monastery
in the country were founded within the Archdiocese of Jaro.
It is also in Iloilo where the roots of the Dominican Sisters
of the Most Holy Rosary of the Philippines, now spread
across the globe, can be traced.

History, therefore, shows that Jaro is not only a fertile

ground for vocations for the religious and consecrated life,
but it also attests to the silent heroism and dedication of the
countless men and women religious who gave their lives
to serve the local Church of Jaro. From the needed work of
educating the children, to the work of catechesis and even
to the dif icult task of managing charitable institutions,
250
 HISTORY

and other forms of pastoral services, their magnanimous

self-giving contributed to the sustainability and vitality of
the faith of Ilonggos. To them all, the Church of Jaro will
forever be indebted and grateful.

PĚėĘĚĎēČ Ćēĉ CĔēĈėĊęĎğĎēČ RĊēĊĜĆđ:

TčĊ SĊĈĔēĉ PđĊēĆėĞ CĔĚēĈĎđ
Ćēĉ ęčĊ AėĈčĉĎĔĈĊĘĆē RĊĘĕĔēĘĊ

With its Christian roots well-founded in a history of idelity

to the Catholic Church, the Archdiocese of Jaro today con-
idently faces the challenges of the Post Vatican II Church.
When the Philippine Church gathered for the Second Ple-
nary Council of the Philippines in Manila in 1991, the local
church of Jaro caught the ire and the passion to implement
the vision of renewal. Thus, a new chronicle of events, at-
tempts, processes, and experiences was born – all united
by the singular desire to make the aggiornamento, real and
effective in and among the Ilonggo faithful.

In order to arrive at a systematic implementation, a uni-

fied Pastoral Plan was needed. Thus, the “situationer”
which was a product of an archdiocesan consultation and
assessment was necessarily acquired. Springing forth
from this, the Archdiocesan Vision Mission Statement
was formulated and ratified in the historic gathering of
the Laity and Clergy at St. Vincent Ferrer Seminary in
1991. To safeguard the gains and to pursue the realiza-
tion of this spoken dream, the Jaro Archdiocesan Pastoral
Secretariat (JAPS) was established.

Later, the work of consultation, implementation, and

coordination increased; so, the JAPS evolved into the
Jaro Episcopal Commission on PCP II Implementation
(JECPI) with members composed of the Vicar General,
the Vicars Forane, Vicariate Lay Representatives, Heads
of Archdiocesan Commissions, and the official Lay and
Clergy representatives to PCP II. The said commission
worked very closely with priests and lay leaders in
parishes and institutions to sustain and increase the
momentum of renewal.
251
HISTORY

JĔĚėēĊĞĎēČ TĔČĊęčĊė (SĞēĔĉ)

TĔĜĆėĉĘ FĚđđēĊĘĘ Ĕċ CĔĒĒĚēĎĔē:
Oē ęčĊ TčėĊĘčĔđĉ Ĕċ ęčĊ NĊĜ MĎđđĊēĎĚĒ

The change and renewal in the Church were intensi ied

when in 1994, the Holy Father, through his Apostolic Letter
“Tertio Millennio Adveniente,” rallied the universal Church
to celebrate the Year of the Great Jubilee (2000) with the
primary objective of “strengthening the faith and witness
of Christians.”6

“It was with this challenge of integral evangelization that,

under the pastoral guidance of the late Most Rev. Alberto J.
Piamonte, DD, the Archdiocese of Jaro launched her three-
year program integrating the thrust of the Jubilee with the
implementation of PCP II.”7

Thus, after the grinding preparation in 1996, catecheses

on the person and mission of Jesus were conducted in the
local communities integrated with the existing Renew and
Lumko programs at forming BECs. Revival and empower-
ment within renewal movements and small communities
were accentuated during the Year of the Holy Spirit in 1998.
Focusing on the compassion and the prodigal love of the
Father was the core of all pastoral activities in 1999, the
Year of Father.

During the Year of the Great Jubilee, the Archdiocese em-

barked on the year-long celebration, guided by the four
marks of the Church as one, holy, catholic and apostolic.
Unforgettably etched in our memory is the Culminating
Mass held last January 7, 2001 at the Jaro Cathedral. The
ending opened the doorway of a new beginning, when
on that day, Archbishop Lagdameo announced “after
weighing the matter on the scale of prayer and consul-
tation, for the greater glory of God and the benefit of
the people of God in the Archdiocese, I gladly announce
to you . . . my intention to convoke the Third Diocesan
Synod of Jaro.”8
“This is a historic moment for our local Church because ‘by
a stroke of Providence, we found ourselves journeying from
one Jubilee to another Jubilee. In the year 2001, we are go-
252
 HISTORY

ing, as it were, for the gold! Before us is the much awaited

50th Anniversary of the Archdiocese and the preparations
for the Synod…’”9

The ringing of the bells at the end of the culmination and

launching Mass still echoes in the hearts of the Jarenses, not
only calling for gratitude through the years, but also calling
forth renewed vigor and faith in this new millennium.

We stand today at the dawn of the Third Millennium. A

glimpse at the past spontaneously unleashes profound
gratitude from our hearts. What we are today is precisely
because and due to the persons who have gone ahead of
us.

Archbishop Cuenco captured this disposition when during

his installation address in 1951 he said: “But in the midst
of our joy and enthusiasm, let us not forget these zealous
Spanish missionaries, who in planting the tree of Faith,
moistened it with the sweat of their brows. We should
also bless the memory of the American Bishops Rooker,
Dougherty, Foley, and my saintly predecessor McCloskey,
who by their apostolic zeal and self-sacri ice have paved
the way for the advent of the new Archdiocese.”10

If we may be given permission to continue the sentiments

of Archbishop Cuenco today, this act of blessing the past,
should now include the batch of Filipino Archbishops
– Cuenco himself, Sin, Casas, and Piamonte who offered
their lives for our local Church.

More importantly, we should never forget to bless the

countless men and women through the ages, (laity, clergy,
religious, and many other unknown volunteers) whose lives
became our foundation for what we are now. We bless and
thank God for them!

The past years of existence as a “living Church” are a legacy

that should never be abandoned and classi ied as forgotten
memories of the past. When viewed in faith, it leaps back
to life and infuses wisdom to our present realities. Our past
with its multi-faceted “lights and shadows” in a way, stirs
253
HISTORY
up our ardor that, although much has been achieved, much
still remains to be done. All that we have achieved in the
yesteryears, all that we “struggle-with” now, and all that we
dream tomorrow, make up the collective consciousness of
faith of the one Church of Jaro. A collective consciousness
that continues to strain towards fullness of communion
– “Padulong sa Bug-os nga Paghiliusa!” A fullness of com-
munion where barriers of poverty, corruption, and greed
are conquered by faith and love.

As we continue to walk towards this path, let us learn to

treasure the past, courageously embrace our present chal-
lenges, and with renewed hope and vigor, forge a future
where fullness of communion will be a lived-reality!

Already during his installation by the Apostolic Nuncio,

Archbishop Antonio Franco, by stroke of “providential co-
incidence,” Archbishop Lagdameo articulated this Vision of
the Archdiocese of Jaro which will, likewise, become his to
own and implement: “I follow Jesus into the Archdiocese of
Jaro to discover and appreciate the work of the Holy Spirit
there, to journey to the Father with the clergy, religious, and
laity – as agents of renewal and sharing gifts and charism
– in building the Archdiocese into a family of communities
of the Lord’s disciples alive, joyful, and participative in the
mission of Word, Work, and Worship.”11

CĔēĈđĚĘĎĔē

As we bless “HIS-story” of loving us through the ages, to

our present generation is given the task to carry on this
story to the new millennium. Everyone in the Archdiocese
of Jaro has an indispensable stake and part! When you
choose to offer your life for the unfolding of God’s story of
love manifested in our local Church, behold! Know that in
that singular movement of your heart, through His grace,
“our past is blessed, our present is sancti ied, and our future
is consecrated.”

254
 APPENDIX IV

THE CONTEMPORARY SITUATION

OF THE ARCHDIOCESE OF JARO

SĔĈĎĆđ, PĔđĎęĎĈĆđ, RĊđĎČĎĔĚĘ, EĈĔēĔĒĎĈ, Ćēĉ CĚđęĚė-

Ćđ (SPREC) SĚėěĊĞ RĊĘĚđęĘ

Interpretation of the Archdiocesan Proϐile

I. The study of “The Contemporary Philippine Situation”

done in February of 1991 which was made as the con-
crete base to PCP II celebration discovered that “appall-
ing mass poverty is undoubtedly the most tragic aspect
of Filipino life . . . It is the social problem.”1

The data was confirmed by the results of our own sur-

vey conducted in 1995 wherein almost all respondents
(11,996) identified it as the number one problem of the
population. This could be explained by the fact that
5,631 respondents said that there is high unemploy-
ment/underemployment, 4,822 cited lack of capital,
and 4,577 mentioned lack of owned land. Likewise, a
total of 5,272 revealed that low salary/low production
has greatly contributed to their poor situation while
5,663 cited high prices of basic commodities. More-
over, 7,868 and 8,247 respondents verbalized poor
health/malnutrition and absence/lack of social services
respectively as interrelated parts (socio-cultural) of the
dismal social state.
255
SPREC

And the entire situation is worsened by disunity among

the populace and rampant gambling in the areas as cited
by 11,925 and 8,170 respondents, respectively.

II.The burden of the social problem felt by the major-

ity of our people, therefore, is extremely heavy. Left to
themselves, they are in a position of utter helplessness.
As children of God, they are caught in “death-bringing”
structures of sin. They are dying and unfree.

In this pit of helplessness, they cannot just turn to them-

selves. Having been colonized for a long time our people
has low self-esteem and are used to depend on others to
help them out of this situation. To whom would they be
inclined to turn to?

In our country, the two conventional pillars of hope are the

government and the Church.

1. Good governance is a very important aspect of society.

Usually people look up to their leaders at any level of
the political system to help them improve their lives.
The survey though revealed the following political
problems by order of gravity: (1) factionalism of leaders,
(2) inef iciency of barangay and municipal of icials, (3)
decision done by a few (especially those in power), (4)
“Palakasan” system, and (5) graft and corruption.

2. The Church through its leaders has been a source of

solace especially in times of crisis. The religious sce-
nario, however, gave us data revealing the lack of ac-
cess/ministry of priests to our people: a total of 4,733
respondents see that there is a lack of priests in the com-
munities; 4,763 said there is likewise a lack of pastoral
workers; while 3,604 cited lack of pastoral presence of
the shepherds in the barangay/zones. On one hand, a
total of 4,415 respondents quoted that there is a lack
of formation program/evangelization activities. On the
other hand, 4,339 have observed that there is a lack of
people’s interest in church’s programs.

Given the concrete realizations regarding what is happen-

ing about these two pillars, we see our people unable to
truly trust because by experience, they cannot anymore
turn to them for help. There can even be a deep-seated
256
 SPREC

mistrust or wound because there was a failure from these

sources to really show concrete signs of genuine support
when this was really badly expected/needed from them.
From this we can deduce that our traditional leadership
structures (Church and government, though most likely
in different levels) suffer before our people, a “crisis of
credibility and in luence.”

Seen, therefore, through different layers of reality, our

people’s poverty is extremely dehumanizing. It is a pov-
erty aggravated by the natural course of self-deprecia-
tion occasioned by our colonial past; and made worse
by the “collective feeling of betrayal” of elements of the
Church and State. Isolated, left-out, and taken for grant-
ed, our people’s lives become all the more miserable.
The overwhelming need is survival. And so their sight
is now turned to what can be easily grabbed in order to
survive. Here we can intimate a possible reason why
people have no massive interest in Church’s programs
for in their experience it is always for the “soul”; why
they are easily drawn to groups preaching the gospel of
opulence; why amidst serious efforts they still can sell
their votes; and why promotions like “pera o bayong”
get their collective support.

III. But there are signs too of awakening collective re-

sponsibility not just to leave things as they are. When
asked to scrutinize presently existing program/
activities from a randomly listed set of items with
1 as the highest (Column A, No. 17 in the survey
questionnaire) they were able to identify the top five
priorities of the parishes, ranked as follows:

Existing Programs and Activities Rank

Sacraments and Worship 1
Catechesis 2
Bible Study 3
Devotion 4
Formation/Evangelization 5

And based on their needs (Column B, No. 18 in the survey

questionnaire), they identi ied what they desire the parish
to really address, ranked as follows:
257
SPREC

Existing Programs and Activities Rank

Formation and Evangelization 1
Bible Study 2
Youth 3
Justice and Peace 4
Socio-economic 5

The results show a manifest rearrangement of orders: (1)

formation and evangelization came from a previous rank 5;
(2) Bible study from a previous rank 3; (3) youth from the
previous rank 7; (4) justice and peace from previous rank
10; and (5) and socio-economic program from the rank 11.
What is the implication to pastoral programming?

This arrangement of priorities gives the local Church

an insight of what deeply concerns our people, thus,
the big challenge to a genuine disposition of listening
and rediscovering of our people’s deep aspirations and
needs; and from this data discern and build an integral
and systematic response rather than an arbitrary and
isolated implementation of routine activities. The
challenge is for our evangelization program to meet
our people where they are first - (“need base analysis)
before attempts to lead them out (where they, too, are
participants) are initiated. There is, therefore, an urgent
call for a more consultative, integral, and proactive and
responsive planning process that will formulate evan-
gelization program, harnessing our people’s initiatives,
resources, and resourcefulness.

In the long run, this experience, will help us restore their

trust to the Church for she has made it clear to them, by
being with them, that she is giving them full support to
improve their lot. These efforts will help communicate that,
indeed, she is genuinely interested in their “total personal
and communal well being.”

258
EēĉēĔęĊĘ:
24
Cf. 1 Jn. 3:2
Theological Overview 25
Padulong sa Bug-os nga
Paghiliusa – Towards Fullness
1
The Third Diocesan Synod of of Communion; Theme of the 3rd
Jaro was convoked in the Circular Diocesan Synod of Jaro
Letter No.18/01/2001, dated 7
26
CCC 775
January 2001 and formally closed
27
Plenary Council of the Philippines
in Circular Letter No. , dated 17 II (PCP II), 143
November 2006.
28
Ecclesia semper reformanda
2
Syn hodus – a journey together. est. Pope Paul VI, quoted in The
3
The celebration of the synod took Changing Church, Kung, Hans, p.
us 3 sessions of less than a week 105
per session. See Part I for the
29
Sacrosanctum Concilium 21
detailed account.
30
Legazpi, Leonardo, Homily,
4
It is a journey that alludes back to Opening of PCP II
the journeys of the patriarchs and
31
Sacrosanctum Concilium 23
especially of the chosen people,
32
CCC 1806
when they were made to take the
33
Cf. CCC 1594 & 1595
longer route of the desert road
34
Mt. 13:52
so that God could prepare them
35
Cf. Lumen Gentium 2 & 3
to enter the land of promise; (cf.
36
Rom 8:18; 2 Tm 211-12
Exodus and Numbers)
37
PCP II 143
5
Cf. Lk. 2: 19
38
Cf. Lumen Gentium 8
Catholic Catechism of the Catholic 40 Mt. 5: 3
39
6

Church, (CCC), 1994, 269 John Paul II, On the Blessed Virgin
7
Ibid 302 Mary in the Life of the Pilgrim
8
Ibid 314 Church, Redemptoris Mater (25
9
Lagdameo, Angel; Homily, Opening 41 March 1987) 25
of the Synod, 17 November 2005. Cf. Rom. 4:18
10
Cf. Is.55: 10-11
42
Lk. 2: 19, also Lk. 2: 51
11
Dogmatic Constitution on the
43
PCP II 89-90
Church, Lumen Gentium (21
44
PCP II 89
November 1964), 8
45
Cf. Jn. 19:34
12
Billones, Midyphil, Jaro, The
46
Lagdameo, Angel; Homily,
Birth and Growth towards Fullness Opening of Synod, (17 November
of Communion: A Brief History of 2005)
the Archdiocese of Jaro. Jaro 2001.
47
Cf. LG 8
Refer to Appendix I.
48
Lagdameo, Angel; Homily,
13
Ibid p. 17 Opening of Synod, (17 November
14
Ibid., p. 17 2005)
15
Ibid., p. 18
49
PCP II 96
16
Lk. 5:4
50
John Paul II , On the Dignity
17
Lagdameo, Angel; The Ecclesiology and Vocation of Women, Mulieres
of the Third Synod of Jaro. Dignitatem (15 August 1988) 30
18
Cf. Ex. 3:5, Nm. 9:15
51
Redemptoris Mater 46
19
1 Kgs. 19: 7
52
Cf. Mulieres Dignitatem 27
20
Cf. Lumen Gentium 5
53
Cf. ibid., 16, 30
54
John Paul II, On Jesus Christ the
21
Dogmatic Constituion on the Savior and His Mission of Love and
Liturgy Sacrosanctum Concilium 2. Service in Asia, Ecclesia in Asia (6
cf. Heb. 13: 14 November 1999) 45
22
St. Bernard of Clairvaux, In Cant. 55
Ibid 45, quoting John Paul II,
Sermo 27:14:PL183:920D Address at the General Audience (13
23
Cf. LG 48 July 1994), 4:Insegnamenti XVII, 2
259
ENDNOTES

(1994), 40. 95
Cf. PCP II 133
56
PCP II 156 96
Cf. ibid., 441
57
Ibid., 580 97
Cf. ibid., 421
58
Ibid., 490 98
Cf. ibid., 581
59
Ibid., 492 99
Ps. 122
60
Ibid., 132
61
PCP II 133
62
John Paul II, Crossing the Thresh- Worship
old of Hope, New York 1994, p. 163
63
CCC #1567 1
Rom. 8, 26
64
Decree on the Pastoral Of ice of 2
Acts 2, 42
Bishops in the Church, Christus 3
Lk. 11, 1
Dominus (28 October 1965) 16 4
SC 11
65
CCC 1549 5
SC 11
66
Christus Dominus 28 6
CCC 2686
67
Ibid., 13 7
Roman Missal, Mass of Holy
68
PCP II 544 Chrism
69
CCC 894 8
CFC 886
70
Ratzinger –in an Interview with 9
PCPII 185
Vittorio Messori 10
MND 21
71
2 Tm. 4:2 11
PCP II 139
72
PCP II 560 12
Vision/Mission Statement,
73
CCC 1567 Archdiocesan Commission on
74
John Paul II, On the Formation of Liturgy, Archdiocese of Jaro
Priests in the Circumstances of the 13
CCC 2570
Present Day, Pastores Dabo Vobis 14
Cf. CCC 2576
(25 March 1992), 29 15
Cf. CCC 2650
75
PCP II 543 16
CFC 1492
76
Lumen Gentium 41 17
PCP II 168
77
Pastores Dabo Vobis, 29 18
CCC 1072
78
Decree on the Ministry and Life 19
Cf. CFC 1419
of Priests, Prebyterorum Ordinis, (7 20
Theme; 3rd Diocesan Synod,
December 1965), 16 Archdiocese of Jaro
79
Christus Dominus, 30
80
Ibid., 28
81
PCP II 433 Catechesis
82
Cf. Decree on the Apostolate of the
Lay People, Apostolicam Actuositatem, 1
Luke 24:15
(18 November 1965), 26 2
Mt. 19:14
83
Presbyterorum Ordinis, 9 3
Mt. 11: 28
84
Ibid. 4
Jn. 14:6
85
Ibid. 5
John Paul II, Ecclesia in Asia 47
86
PCP II 325 6
Ecclesia in Asia 49
87
Code of Canon Law, Canon 536 7
Luke 24:15
par. 2 8
John Paul II, 1995 World Youth
88
SPREC, see Appendix II Day, Manila
89
Ibid. 9
Cf. Ecclesia in Asia, 47
90
PCP II 140
91
John Paul II, On the Permanent
Validity of the Church’s Missionary Social Action Apostolate
Mandate, Redemptoris Missio (7
December 1990), 51 1
Centesimus Annus, 5.
92
John Paul II, Novo Millennio 2
Centesimus Annus, 6.
Ineunte 3 3
Solicitudo Rei Socialis, 1.
93
Ecclesia in Asia 47 4
Centesimus Annus,57.
94
Ibid 5
Art. 22 #2, PCP II.
6
Archdiocesan Vision-Mission,
260
 ENDNOTES

1991. 9
Criti ideles Laici, p.98
7
PCP II, 165. 10
Ibid, pp 78-84
11. Theme: 3rd Diocesan Synod, 11
Noutheyn, Henri (1998) The road
Archdiocese of Jaro to peace, ed by John Dear. Philip-
pines: Paulines Pub House, p.220

Clergy
Family
1
Pastores Dabo Vobis, no.23.
2
Ecclesia de Eucharistia, 30. 1
Evangelium Vitae, 1.
3
Pastores Dabo Vobis, 23. 2
Ibid., 6.
4
Ibid., 12. 3
Familiaris Consortio, 3.
5
Francis Cardinal George, OMI., 4
Ibid.
Pastoral Charity Rooted in Priestly 5
Ibid.
Fraternity. Priests for a New Mil-
lennium: A Series of Essays on
the Ministerial Priesthood by the Youth
Catholic Bishops of United States.
Secretariat for Priestly Life and 1
Luke 24:15
Ministry, USCC, (Washington, D.C.: 2
Mt. 19:14
2000), 75 3
Mt. 11: 28
4
Jn. 14:6
5
John Paul II, Ecclesia in Asia 47
6
Ecclesia in Asia 49
Women Reigious 7
Luke 24:15
8
John Paul II, 1995 World Youth
1
Vita Consecrata, 5. Day, Manila
2
Ibid. 9
Cf. Ecclesia in Asia, 47

Laity
Vocation Promotion
1
Matthew 9:37-38; Luke 10:2 The
Holy Bible, New Revised Standard 1
Optatam Totius, 2.
Revision: Catholic Edition (1991) 2
1 Thes. 4:3; Eph.1:4
Tennessee, USA: Catholic Bible Press. 3
Lumen Gentium (LG) 39-40.
2
How many people read the Vatican 4
Jn. 15:12.
documents? Boletin Eclesiastico de 5
John Paul II, Homily, International
Filipinas, Vol LXXXll, No 84, May- Youth Forum (14 August 1993)
June 2006 6
Catholic Directory of the Philip-
3
Catehism of the Catholic Church, pines 2004-05.
Article 9, Para 4 No 900
4
Aumann, Jordan, OP (1989) On the
front lines. New York: Alba House Biblical Apostolate
5
PCPll Decrees and NPCCR State-
ment, Supplement 03, JAPS, p.12 1. Jn 6:68, TEV
6
LG 31. Lumen Gentium: Dogmatic 2. St. Augustine, Serm. 179 P 1
Constitution on the Church, 1964. 38.966 (BA Lineamenta 1
7
LST Theyb Journal Interactive, 3. St. Jerome Comm. In Isaias. Prol P.
The Philippine Church 10 years 1.24.17 (BA Lineamenta 1
after the second plenary council of 4. DV VI. 25
the Philippines by Fr Luis Antonio 5. Ps 119:106, TEV
Tagle, posted Feb 23, 2001 6. Pope Benedict XVI on “Dei Ver-
8
BECs in the Philippines: Dream bum, 11.08.2005
or reality, 2004, edited by Msgr. J. 7. Molina, Ma. Antonieta, FSP, Mo-
Delgado, et al ments with God
261
ENDNOTES

8. CF. Thess 3:1 April 5, 2006

9. cf. “Dei Verbum”, n. 1 2
cf. John 8, 32
10. Cf. CFC #1419 3
Acts 2:42
7
Instrumentum Laboris on the 4
Mt. 22:37-40; Mk 12:228-34; Lk
Clergy of Jaro. 10:25-28
8
Instrumentum Laboris on Women 5
Gaudium et Spes, 19, 22, 16, 17);
Religious. (Apostolicam actuositatem, 29;
9
Cf. Mt. 13: 44 Compendium of the Social Doctrine of
the Church, #108-159)
6
“Lex dicitur ordinatio rationis ad
Social Communication bonum commune ab eo qui curam
habet communitatis promulgata.”
1
Mt. 10: 27 (S.Th. 1-2 q, 90 a. 4); Gaudium et
2
Communio et Progressio, 11 spes, #74, 26; CSDC #164-170)
3
Social Communication is a 7
Apostolicam actuositatem, 11;
ield of study that primarily Familiaris Consortio; CSDC #209-
explores the ways information 254. Theme: 3rd Jaro Archdiocesan
can be perceived, transmitted and Synod
understood, and the impact those 8
Dei Verbum 21
ways will have on society. Thus, 9
Lumen Gentium 11; Sacrosanctum
the term Social Communication is Concilium, 47; Presbyterorum
a broader concept than the term Ordinis, 5 b; Ad gentes divinitus, 9
Communication. The term Social b; Christus Dominus, 30 f; Ecclesia
Communication apart from its de Eucharistia
more general use, has become 10
Canon 1252, Code of Canon Law
the preferred term within the 11
Tertio Millennio Adveniente, 40-
documents of the Catholic Church 54; Vision-Mission Statement of the
for reference to Media. It has Church in the Philippines – PCPII,
the advantage as a term of wider Jan 20-Feb 17, 1991 – CBCP, 1992
connotation – all communication Jul 23; Mission-vision of the
is social but not all communication Archdiocese of Jaro – joint Clergy-
is “mass”. In effect though, the Lay Assembly, 1991 Nov 4-6.
two terms are used synonymously. 12
Gaudium et Spes, 32; Lumen
The term was irst adapted by the Gentium, 9
Second Vatican Council in its decree 13 Sacrosanctum Concilium, 2; (
Inter Miri ica in 1962. previous explanatory note 2)
4
Inter Miri ica, no. 3 14
Lumen Gentium, 21-23
5
Cf. PCP II 15
Christus Dominus, 11
16
Christus Dominus, 11,23;
Orientalium Ecclesiarum, 4
Catholic Schools 17
Christus Dominus, 2,11. (Cf.
Canon 369)
1
Gaudium et Spes, Documents of 18
Canon 131, par. 1
Vatican II, (7 December 1965), 1 19
Ibid.
2
Cf. ibid., 33 20
Cf. Canon 131; Canon 331
3
Cf. ibid., 5 21
Cf. Pope Benedict XVI, General
4
Archdiocese of San Francisco Audience, April 5, 2006
(June 2000), Partners in Faith, 22
Mk. 9:35
Parish, School & Family, p.2 23
Mt. 20:26-27
5
Catholic Schools, (24 June 1977), 24
NMI 50
23

Temporalities
Administrative Structures 1
1 Cor. 4:7
1
Benedict XVI, “The Service of 2
Matthew 6:21
Communion, General Audience,
262
 ENDNOTES

History of the Archdiocese

of Jaro
1
Originally the work of Fr. Midyphil
Billones, this brief history was
further enriched by the work of
Francis Borres.
2
Demy P. Sonza, “The Port of Iloilo:
Its Role in the Development of
Western Visayas,” The Journal of
History Vol. 30/Nos.1&2 Jan.-Dec.
p.6
3
Pablo Fernandez and Jose Arcilla,
“The Diocese of Jaro in 1875”
Philippiniana Sacra, Vol. VII/No.19,
(January-April, 1972), p.129
4
John Schumacher, SJ, “Jaro Resists
the Americans,” Revolutionary
Clergy: The Filipino Clergy and the
Nationalist Movement, 1850-1903,
p.180. (Manila: Ateneo de Manila
University Press, 1981
5
Fr. Rafael Bernal CM, “The History
of the Seminario de San Vicente
Ferrer 1869-1969,” in St. Vincent
Ferrer Seminary, Jaro, Iloilo City:
The First Hundred Years (N.p., N.D.)
6
Pope John Paul II, Tertio Millenio
Adveniente no. 42. (Pasay City:
Paulines Press, Fourth Printing,
1996)
7
Fr. Jose Marie Delgado,
“Archdiocese of Jaro, Journeying
from One Jubilee to Another
Jubilee,” A Summary Report
submitted to the CBCP Committee
on the Great Jubilee, p.1
8
Archbishop Angel N. Lagdameo,
D.D., “Journeying from One Jubilee
to Another Jubilee,” Circular Letter
No. 18/01/2001, p.2
9
Fr. Jose Ma. Amado Delgado,
“Archdiocese of Jaro, Journeying
from One Jubilee to Another
Jubilee,” A Summary Report
submitted to the CBCP Committee
on the Great Jubilee, p.1
10
Archbishop Jose Maria Cuenco,
“Providential Mission of the
Philippines,” Archdiocese of Jaro,
Canonical Erection Commemorative
Book (Iloilo City: Yuhum Press,
1951)
11
Archbishop Angel Lagdameo,
“Inaugural Address,” May 9, 2000

SPREC
1
PCP-II Acts and Decrees, p.276 263
264
264
26