Professional Documents
Culture Documents
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TA B L E O F C O N T E N T S
ARCHDIOCESE OF AGAA
CONSULTATIVE GROUPS
College of Consultors
Finance Council
Presbyteral Council
PARISHES
4
Dulce Nombre de Maria Cathedral-Basilica, Hagata
Our Lady of the Blessed Sacrament, Agana Heights
Our Lady of Mt. Carmel, Agat
Nio Perdido y Sagrada Familia, Asan
San Vicente Ferrer and San Roke, Barrigada
Nuestra Seora de la Paz y Buen Viaje, Chalan Pago
Santa Barbara, Dededo
5
St. Andrew Kim, Dededo
St. Joseph, Inarajan
Our Lady of Purification, Maina
San Isidro, Malojloj
Santa Teresita, Mangilao
San Dimas, Merizo
Nuestra Seora de las Aguas, Mongmong
San Juan Bautista, Ordot
6
Assumption of Our Lady, Piti
Our Lady of Guadalupe, Santa Rita
St. Jude Thaddeus, Sinajaa
San Miguel, Talofofo
St. Anthony and St. Victor, Tamuning
Immaculate Heart of Mary, Toto
7
Blessed Diego Luis de San Vitores, Tumon
San Dionisio, Umatac
Our Lady of Lourdes, Yigo AND Santa Bernadita Chapel, Agafa Gumas
San Francisco de Asis, Yona
ii
10
11
10
12
13
iii
Director of Vocations
Gentle Refuge Crisis Pregnancy Center Project Rachael
Hosea Ministry
Hospital & Prison Chaplains
Guam Memorial Hospital
Department of Corrections & DYA
U.S. Naval Hospital
Kamalen Karidat
Kusinan Kamalen Karidat
National Museum of the Dulce Nombre de Maria Cathedral-Basilica
Pontifical Holy Childhood Association &
Pontifical Society for the Propagation of the Faith
6W'RPLQLFV6HQLRU&DUH+RPH
8PDWXQD6L<XRV&DWKROLF1HZVSDSHURIWKH$UFKGLRFHVH
GROUPS, ECCLESIAL REALITIES AND ORGANIZATIONS
Catholic Daughters of the Americas
Our Lady of Camarin Court #2047
Court Maria Rainan Familia #2450
Court Santa Barbara #2055
Confraternity of Christian Mothers
Couples for Christ
Cursillio in Christianity
Divine Mercy Group
El Shaddai Prayer Partner International
Equestrian Order of the Holy Sepulchre of Jerusalem
Knights of Columbus
Knights of St. Sylvester
Latin Mass Community
Legion of Mary
Marriage Encounter
Neocatechumenal Way
Papal Awards Pro Ecclesia et Pontifice
Secular Franciscans
St. Padre Pio Fraternity Secular Franciscans
15
16
DIOCESAN PRIESTS
Diocesan Priests
17
TRANSITIONAL DEACON
19
PERMANENT DEACONS
19
20
21
16
22
iv
Most Rev. Francisco Javier Vil y Mateu, OFM Cap., D.D. (d. 1913)
Most Rev. Agustn Bernaus y Serra, OFM Cap., D.D. (d. 1930)
Most Rev. Joaqun Felipe Oliz y Zabalza, OFM Cap., D.D. (d. 1945)
Most Rev. Miguel ngel Olano y Urteaga, OFM Cap., D. D. (d. 1970)
VICE CHANCELLOR:
Rev. Fr. Alberto Rodriguez Salamanca
229 San Roke Dr.
Barrigada, Guam 96913
Phone: (671) 734-4573
FAX: (671) 734-4571
Email: alberto_trinity@yahoo.com
CHANCELLOR:
Rev. Fr. Adrian L.F. Cristobal
Phone: (671) 562-0073/472-6116
FAX: (671) 477-3519
Email: acristobal@archagana.org
FINANCE OFFICER:
Rev. Mr. Dominic Kim
Phone: (671) 562-0011/472-6116
FAX: (671) 477-3519
Email: dkim@archagana.org
C O N S U L TA T I V E G R O U P S
COLLEGE OF CONSULTORS:
Rev. Msgr. David C. Quitugua, JCD
Rev. Fr. Adrian Cristobal,
Rev. Msgr. Brigido U. Arroyo,
Very Rev. Joseph English, O.F.M., Cap.,
Rev. Fr. Jose Alberto Rodriguez,
Rev. Fr. Thomas B. McGrath, S.J.
Rev. Fr. Jeffrey San Nicolas
FINANCE COUNCIL:
Rev. Msgr. David C. Quitugua, JCD
Rev. Mr. Dominic Kim,
Mr. John Weisenberger,
Mr. Danny Quichocho,
Mr. Sonny Ada,
Mrs. Marilyn Megofna
PRESBYTERAL COUNCIL:
Rev. Msgr. David C. Quitugua, JCD
Rev. Fr. Adrian Cristobal,
Rev. Msgr. Brigido Arroyo,
Rev. Msgr. David I.A. Quitugua,
Very Rev. Joseph English, O.F.M., Cap.,
5HY)U-RVH/LWR$QWRQLR$EDG
Rev. Fr. Patrick Castro, OFM Cap.,
Rev. Fr. Jose Alberto Rodriguez,
Rev. Fr. Agustin Gumataotao, OFM Cap.,
Rev. Fr. Jeffrey San Nicolas,
Rev. Fr. Thomas B. McGrath, S.J.
ARCHDIOCESAN OFFICES
& C H A N C E R Y S TA F F
CANONICAL RECORDS:
Mrs. June Ungacta, Archives & Records
Tel: 562-0061 Email: jungacta@archagana.org
Mrs. Carmelita Mondia, Receptionist
Tel: 562-0000 Email: cmondia@archagana.org
Luz Oberiano, Office Assistant
FACILITY PERSONNEL
Mrs. Isabel Camacho and Mr. Mike Labonita
FINANCE OFFICE
Mrs. Feliza Taag, Chief Accountant
Tel: 562-0012 Email: ftanag@archagana.org
Ms. Ma. Teresa Figueroa, Accounting Technician
PA R I S H E S
DULCE NOMBRE DE MARIA CATHEDRALBASILICA, HAGATA
P.O. Box 45
Hagatna, GU 96932
Tel:
477-2211
Fax:
477-2211
Pastor:
Pastor:
Most Rev. Anthony S. Apuron, OFM Cap., D.D.
Rector:
Rev. Msgr. James L.G. Benavente
Parochial Vicar:
Rev. Fr. Danilo (Danny) Ferrandiz
In Residence:
Rev. Fr. Thomas McGrath, SJ
In Residence:
Rev. Fr. Francis X. Hezel, SJ (June 2013)
Deacon Assistants Deacons Augusto F. Cepeda,
John Dierking, & Stephen Martinez
Pastor:
Parochial Vicar:
Street Address:
Mailing:
Weekday Mass: Mon to Wed & Fri 6:00pm, & Sat 6am
Sunday Mass:
Sat Vigil 6pm, Sun 7am, 9am (4th Sat. 6pm
Youth Mass) Confession: Sat 5pm - 6pm; 30 minutes before
mass or by appointment.
Tel:
734-3723
Fax:
734-3722
Faith Formation Office: 734-4223
Email: olopsj@gmail.com
Website: www.olopsj.com
Pastor:
Weekday Mass: Mon, Tue, Wed & Fri 6:00pm, Sat 6:30am
Sunday Mass:
Sat 5:30pm, Sun 6:30am & 10:00 am
Confession: 30 minutes before mass or by appointment.
Weekday Mass:
Mon. 7:00pm, Tues, Wed, Fri, Sat 7:00am, 1st
Friday of the month 7:00pm. Sunday Masses: Sat Vigil 6:00pm Sun
6:00am, 8:00am, 10:30am. Santa Ana Chapel - Masses: 7:00am &
on 1st Saturdays, 4:00pm. Confession: By appointment.
HC 1Box 17083
Inarajan, GU
Tel & Fax:
828-8454
Email:
sanisidromalojloj@gmail.com
Pastor:
Pastor:
Parochial Vicar:
Parochial Vicar:
Parochial Vicar:
Deacon Assts:
Weekday Mass:
Mon - Fri 6:00am & 7:00pm, Tue & Fri
11:30am, Sat. 6:00am & 3:00pm at Ghura 82. Sunday Mass:
Sat Vigil 5:00pm & 7:00pm, Sun 6:00am (Chamorro), 8:00am,
10:00am, 12:00noon (Tagalog), 2:00pm (Chuukese), 5:00pm,
7:00pm. Confession: 30 minutes before Mass if a priest is
available, or by appointment. Astumbo Mission: Sun 9:00am
at Astumbo Community Center
5HY6XQJ-RR)UDQFLV/HH
Dcn. Dominic Kim
Weekday Mass: Tue, Thurs, Fri & Sat. 7:30pm, Wed 10:30am,
Sunday Mass: Sun. 9:00am & 10:30am. Confession: 15
minutes before Mass or by appointment.
Pastor:
Weekday Mass: Mon, Tue, Wed & Fri 6:00pm, Sat 7:00am.
Sunday Mass: Sat vigil 6:00pm., Sun 6:30am & 9:00am.
Confession: By appointment.
Pastor:
In Residence:
Deacon Asst.:
5HY0DQXHO-XQ7UHQFKHUD
Rev. Gerardo Hernandez
Dcn. Louis Rama
Pastor:
Rev. Adrian L.F. Cristobal
Weekday Mass: Mon to Wed & Fri 5:00pm Sunday Mass:
Sat vigil 5:00pm, Sun 8:00am. Confession: Sat 4:30pm.
P.O. Box 49
Hagatna, GU 96932
Tel:
472-8341
Fax:
472-2324
Pastor:
Parochial Vicar:
Deacon Asst.:
Pastor:
Weekday Mass:
Mon to Wed & Fri 7:00pm, Sat 7:00am
Sunday Mass:
Sat vigil 5:00pm, Sun 6:30am, 8:30am &
10:30am.
Holy Hour of Adoration 5:00pm to 6:00pm.
Confession: Sat 4:30pm or by appointment.
Weekday Mass: Mon thru Fri 12:15pm & 6:00pm, Sat 7:00am
at (Dominican Chapel). Sunday Mass: Sat vigil 5:00pm, Sun
9:00am, 12:15pm (Chamorro) and 6:30pm, Confessions: Mon Fri 12:00 noon.
Priest Contact:
Pastor:
Parochial Vicar:
Parochial Vicar:
Parochial Vicar:
In Residence:
&KDODQ3DOH5DPRQ/DJX
Yigo Guam 96929
Tel:
653-2584/5112/1102
Fax:
653-4746
Email: ourlady@teleguam.net
Pastor:
Parochial Vicar:
Parochial Vicar:
Deacon Assts:
Weekday Mass: Mon to Fri 6:00am & 6:30pm & Sat 7:00am
Sunday Mass:
Sat vigil 7:00pm, Sun 6:00am,7:45am, 9:30am,
11:15am, 1:00pm & 6pm. Confession: MonFri 6:00pm or by
appointment.
PO Box 11496
Yigo, GU 96929
Tel
633-8044
Administrator:
5HY-RVH$QWRQLR/LWR$EDG
Dcn. William Hagen
Weekday Mass: Mon to Fri 6:00 p.m. Sat, 7:00 a.m. Sunday
Mass: Sat vigil 5:30 p.m., Sun 7:00 a.m. & 9:00 a.m. Confession:
Sat 4:00pm - 5:00pm or by appointment.
Street Address:
1404 North Canton Tasi, Yona
Mailing Address:
135 Chalan Kapuchino,
Agana Heights, GU 96910
Tel:
789-1491/92
Fax:
789-1400
Email: stfrancis@teleguam.net
Rector:
Rev. Pablo Ponce Rodriguez
Vice Rector:
Rev. Julio Cesar Sanchez Malagon
Spiritual Director: Rev. Juan Alfredo Sanchez Leandro
CATHOLIC SCHOOLS
KINDERGARTEN
AND
PRE-SCHOOL
E L E M E N TA R Y & M I D D L E S C H O O L S
BISHOP BAUMGARTNER MEMORIAL CATHOLIC
SCHOOL, SINAJAA
HIGH SCHOOLS
ACADEMY OF OUR LADY OF GUAM, HAGATNA
P.O. Box FD
Hagatna, GU 96932
Tel:
734-2261/63
Fax:
734-5738
Email:
fdms@guam.net
Website:
www.fatherduenas.com
Principal:
Rev. Jeffrey C. San Nicolas
P.O. Box AC
Agana, Guam 96932
Tel:
473-7821
Fax:
473-7824
Email:
pwilliams@staguam.com
Website:
www.staguam.com
Principal:
Ms. Pilar Williams
Postulants:
10
1st Councilor:
Sr. Bernadette of the Immaculate Conception, OCD
2nd Councilor:
Sr. Therese Marie of the Sacred Heart, OCD
Chaplain:
Rev. Msgr. Brigido Arroyo
P O Box 394,
Hagatna, GU 96932
Sr. Gloria Aguon, FSPA
Email
gloria.aguon@gmail.com
Community
Prioress:
Prioress:
Sr. Leticia Estero, OP
Sr. Imelda Aquino, OP
Sr. Emelita Cinco, OP
Sr. Evangeline David, OP
Sr. Veronica Diaz, OP
Sr. Milagros Elesterio, OP
Sr. Teresa Fabros, OP
Sr. Corazon Gamotin, OP
Sr. Jesusa Corazon Marchan, OP
Sr. Julia Patimo, OP
Sr. Luz Taguiang, OP
Prioress
Mother Dawn Marie of the Annunciation, OCD
11
&KDODQ3DOH5DPRQ
Lagu, Rt. 1 Yigo, GU 96929
Tel:
653-3021/3140/3109
Fax:
653-3090
Email:
cormosd@ite.net
Prioress:
Sr. Milagros Emralino, OP
Sr. Zenaida T. Ancheta, OP
Sr. Versamin Calamiong, OP
Sr. Leticia Delfin, OP
Sr. Matilde M. Gabieta, OP
Sr. Constancia Q. Mortera, OP
Local Administration:
Asst. Local Admin.:
Team Member:
Local Administrator:
Coordinator:
Sr. Mary Juan Camacho, SSND
Sr. Lydia Marie Borja, SSND
Sr. Mary Eucharita Cruz, SSND
Sr. Maria Magdalena Cruz, SSND
Sr. Clare Marie Quichocho, SSND
Sr. Joseph Ann Quinene, SSND
Sr. Bernadette Quintanilla, SSND
Sr. Carmen Francis Siguenza, SSND
Sr. Mary Fidelis Sudo, SSND
Sr. Mary Bernard Unpingco, SSND
In the U.S.A.
12
In Family Residence
Director:
Rev. Msgr. James L.G. Benavente
Executive Director:
Mr. Joshua Perez
Tel.:
477-9329
Pigo Cemetery, Anigua; Holy Cross Cemetery, Togcha; Our
Lady of Mt. Carmel Catholic Cemetery, Agat.
Tel:
13
KAMALEN KARIDAT
P O Box 23006
GMF, GU 96921
Tel:
777-2484
Fax:
477-5654
Email:
gentlerefuge@yahoo.com
Gen. Manager: Deacon Frank Tenorio
Tel:
649-2533
Hot Line:
646-8486
Program Director: Mary Brigid Perez, RSM
Tel:
472-1669
Fax:
472-1729
Executive Board Chairman: Rev. Msgr. James L.G. Benavente
DIRECTOR OF COMMUNICATIONS
Tel:
Email:
Director
646-7181
msgrbibi@yahoo.com
Rev. Msgr. Brigido Arroyo
DIRECTOR OF VOCATIONS
(Formation Program for the Permanent Diaconate)
Tel:
Email:
Director
632-5659
gofigapaul@aol.com
Rev. Paul Gofigan
472-4569
477-1742
777-6014
gentlerefuge@yahoo.com
HOSEA MINISTRY
P O Box 326623
Hagatna, Guam 96932
Tel:
777-6014
Chaplain:
Deacon Frank Tenorio
UMATUNA SI YUOS,
CATHOLIC NEWSPAPER OF THE ARCHDIOCESE
14
GROUPS,
ECCLESIAL REALITIES
AND
ORGANIZATIONS
Chaplain:
Rev. Msgr. Brigido Arroyo
Our Lady of Camarin Court #2047
P.O. Box 2826,
Hagatna, GU 96932
Tel:
637-1914 / 632-2410
Fax:
632-6567
Email:
conniescatering@teleguam.net
Regent:
Mrs. Asuncion Cruz (Connie)
Vice Regent:
Mrs. Patricia Guerrero
Court Maria Rainan y Familia #2450
P.O. Box 12716
Tamuning, GU 96931
Tel:
649-2451 / 888-1540
Fax:
647-5210
Email:
weezierivera@hotmail.com
Regent:
Ms. Louise Rivera
Vice Regent:
Mrs. Terry Cruz
Court Santa Barbara # 2055
Regent:
Mrs. Jill Guzman
Vice Regent:
Mrs. Shining Sos
Tel:
632-5826 / 838-3650
Email:
shiningsos@yahoo.com
Spiritual Director:
Tel:
KNIGHTS OF COLUMBUS
115 Pugua Drive
Yona, GU 96915
State Chaplain:
Tel:
State Deputy:
Email:
888-7823 / Home:
483-7717 / Home:
488-8468 / Home:
998-0655 / Home:
483-5136
Sir Knights: Gov. Paul Calvo, Mr. Thomas J. Calvo, Mr. Joey
Duenas, Mr. Tim Oftana, Dr. John Rivera, Mr. Joe T. San
Agustin, Mr. Frank Santos, Mr. Paul Shimizu, Mr. Gerald
Taitano, Mr. Edward S. Terlaje, and Mr. Richard Untalan.
649-3467
472-6404
653-1658
637-5136
CURSILLIO IN CHRISTIANITY
LEGION OF MARY
15
MARRIAGE ENCOUNTER
Presenting Pastor:
Exec Couple:
Tel:
NEOCATECHUMENAL WAY
PAPAL AWARDS
SECULAR FRANCISCANS
Spiritual Assistant:
President:
Vice President:
Secretary:
Treasurer:
Fax:
Email:
C A T H O L I C M I L I TA RY A C T I V I T I E S
(Under the Military Archdiocese)
NAVAL STATION
Mary Star of the Sea Chapel
Rev. Tom Ianucci
PSC 455 Box 159
FPO AP 96540-1011
Tel:
339-5195/8285/2126
Fax:
339-2331
FPO AP 96537-1840
Tel:
355-5349
Fax:
355-5539
ANDERSEN AIR FORCE BASE
St. Michael the Archangel Chapel
Rev. Dennis DeGuzman
36 WG/HC, Unit 14003
APO AP 96543-4003
Tel:
366-6139
Fax:
366-5154
NCTAMS
Holy Cross Catholic Community Chapel
Chaplains Office:
PSC 488 Box 144
16
DIOCESAN PRIESTS
{,QFDUGLQDted in the Archdiocese of Agaa}
1.
$EDG-RVH$QWRQLR/LWR
Blessed Diego Luis de San Vitores
884 Pale San Vitores Rd.
Tumon, GU 96913-4013
Tel:
646-5649
10.
Carriveau, Kenneth
Santa Barbara
330 Iglesias Circle
Dededo, GU 96929
Tel
632-5659/9534
2.
Alvarez, Jonathan
Our Lady of Lourdes
&KDODQ3DOH5DPRQ/DJX
Yigo, Guam 96929
Tel:
653-2584/5112/1102
11.
Convocar, Romeo
San Isidro
HC 1Box 17083
Inarajan, GU
Tel & Fax: 828-8454
3.
Arejola, Rudolfo
St. Anthony
P.O. Box 7707
Tamuning, GU 96931
Tel:
646-7181
12.
Crisostomo, Michael
Immaculate Heart of Mary
P.O. Box 2552
Hagatna, GU 96932
Tel:
477-9118
4.
Asproni, Francesco
San Vicente Ferrer
229 San Roke Dr.
Barrigada, GU 96913
Tel:
734-4573
13.
Cristobal, Adrian
Our Lady of Purification
P.O. Box 4477
Hagata, GU 96910
Tel
477-7256
5.
Arroyo, Brigido
St. Anthony
P.O. Box 7707
Tamuning, GU 96931
Tel:
646-7181
14.
6.
15.
Faiola, Fabio
Our Lady of Guadalupe
P.O, Box 7355
Agat, GU 96928
Tel
565-2160
7.
Bien, Danilo
Santa Barbara Church
330 Iglesias Circle
Dededo, GU 96929
Tel
632-5659/9534
16.
Ferrandiz, Danilo
Cathedral-Basilica Pastoral Center
207 Archbishop F.C. Flores St.
Hagata, GU 96910
Tel
472-6201
8.
Bushu , Edwin
Santa Bernadita Chapel
PO Box 11496
Yigo, Guam 96929
Tel
633-8044
17.
Flor-Caravia, Santiago
Nuestra Seora de la Paz y Buen Viaje
P.O. Box EC
Hagata, GU 96910
Tel
734-3723
9.
Caminiti, Antonino
Nino Perdido
P.O. Box 45
Hagatna, GU 96932
Tel:
477-2211
18.
17
19.
Gofigan, Paul
Santa Barbara
330 Iglesias Circle
Dededo, GU 96929
Tel
632-5659/9534
29.
20.
Granado, Jason
Our Lady of Mt. Carmel
P.O. Box 8353
Agat, GU 96928
Tel:
565-2136
30.
Rodriguez, Val-Gabriel
St Anthony
P.O. Box 7707
Tamuning, GU 96931
Tel:
646-7181
21.
Hernandez, Gerardo
c/o Nuestra Seora de las Aguas
139-B Roy T. Damian Street
P.O. Box 163
Hagatna, GU 96932
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477-6754
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/HH6XQJ-RR)UDQFLV
St. Andrew Kim
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Lorilla , Willy
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Quitugua, David C.
Chancery Office
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Nuestra Seora de las Aguas
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LITURGICAL CALENDAR
JANUARY
1
Mary, The Holy Mother of God
6
Epiphany of the Lord
12
Blessed Diego, Tumon
13
Baptism of the Lord / Santo Nino
18-25 Week of Prayer for Christian Unity
19
Nuestra Senora de la Paz y Buen Viaje, Chalan Pago
26
Nuestra Senora de las Aguas, Mongmong
JUNE
2
Corpus Christi
7
The Most Sacred Heart of Jesus, Chalan Pago
8
The Immaculate Heart of the Blessed Virgin
Mary, Toto
15
St. Anthony of Padua, Tamunig
22
San Juan Bautista, Ordot
FEBRUARY
2
Our Lady of Purification, Maina
9
Our Lady of Lourdes, Yigo
13
Ash Wednesday
16
Rite of Election Vigil
JULY
6
St. Maria Goretti, Newman Center
13
Our Lady of Mount Carmel, Agat
27
Santa Ana, Agat
AUGUST
3
St. Victor, Tamuning
10
Assumption of the Blessed Virgin Mary, Piti
17
San Roke, Barrigada
24
Santa Rosa, Agat
31
San Ramon, Caada-Barrigada
MARCH
16
St. Patrick, Redemptoris Mater Seminary
19
St. Joseph, Spouse of the Blessed Virgin Mary, Inarajan
24
Palm Sunday of the Passion of the Lord
& Guam World Youth Day
25
27
28
29
30
31
SEPTEMBER
7
Dulce Nombre de Maria Cathedral Basilica,
Hagata
21
San Miguel, Talofofo
22
St. Andrew Kim, Dededo
28
Santa Teresita, Mangilao
APRIL
2
Martyrdom of San Pedro Calungsod
and Blessed Deigo Luis de San Vitores
6
San Vicente Ferrer, Barrigada
13
Santa Bernadita, Agafa Gumas
20
Anniversary of the Dedication of the Dulce
Nombre de Maria Cathedral-Basilica
27
San Dimas, Merizo
MAY
4
12
18
19
25
26
2013
OCTOBER
5
St. Francis of Assisi, Yona
12
San Dionisio, Umatac
26
St. Jude, Sinajana
NOVEMBER
2
The Commemoration of all the Faithful Departed
(All Souls)
24
Our Lord Jesus Christ, King of the Universe
30
Our Lady of the Blessed Sacrament,
Agaa Heights
DECEMBER
1
First Sunday of Advent
7
Santa Barbara, Dededo
9
Immaculate Concepcion of the BVM (H.O.)
14
Our Lady of Guadalupe, Santa Rita
25
The Nativity of the Lord (H.O.)
28
Nino Perdido y Sagrada Familia, Asan
20
APOSTOLIC PENITENTIARY
URBIS ET ORBIS
DECREE
22
b. every time they go as pilgrims to a Papal Basilica, a Christian catacomb, a cathedral church, a sacred place designated by the local Ordinary for the
Year of Faith (for example, the Minor Basilicas and Shrines dedicated to the Blessed Virgin Mary, to the Holy Apostles or to the Holy Patrons), and
take part there in some sacred function or at least pause in recollection for a suitable length of time with devout meditation, concluding with the
recitation of the Our Father, the Profession of Faith in any legitimate form, invocations to the Blessed Virgin Mary or, depending on the case, to the
Holy Apostles or Patrons;
c. every time when, on the days determined by the local Ordinary for the Year of Faith (such as, for example, the Solemnities of the Lord and of the
Blessed Virgin Mary, the Feasts of the Holy Apostles and Patrons and of the Chair of St Peter), in any sacred place, they take part in a solemn
Eucharistic celebration or in the Liturgy of the Hours, adding the Profession of Faith in any legitimate form;
d. a day freely chosen during the Year of Faith on which to make a devout visit to the baptistery or other place in which they received the sacrament
of Baptism, if they renew their baptismal promises in any legitimate form.
Diocesan or Eparchial Bishops and those who are legally equivalent to them, on the most appropriate day in this period, on the occasion of the
principal celebration (for example, 24 November 2013, on the Solemnity of Our Lord Jesus Christ, Universal King, with which the Year of Faith will
end) will be able to impart the Papal Blessing with the Plenary Indulgence from which all the faithful who receive this Blessing devoutly may benefit.
Faithful who are truly repentant and are unable to take part in the solemn celebrations for serious reasons (such as, for example all the nuns who live
in perpetually cloistered monasteries, anchorites and the hermits, prisoners, the elderly, the sick, and likewise those who, in hospital or in other
SODFHVIRUWUHDWPHQWVHUYHWKHVLFNSHUPDQHQWO\ZLOOJDLQWKH3OHQDU\,QGXOJHQFHRQWKHVDPHFRQGLWLRQVLIXQLWHGLQPLQd and spirit with the
faithful present, especially at a moment when the words of the Supreme Pontiff or of the Diocesan Bishops are broadcast via the television or radio,
they recite at home, or wherever their impediment obliges them to be (for example, in the monastery chapel, in hospital, in a clinic, in prison...), the
Our Father, the Profession of faith in any legitimate form and other prayers in conformity with the objectives of the Year of Faith, offering up their
suffering or the hardship in their lives.
In order that access to the sacrament of Reconciliation and the gaining of divine forgiveness through the power of the Keys may be pastorally
facilitated, local Ordinaries are asked to grant faculties, limited to the internal forum, to canons and priests who will hear confession. The hearing of
confession of the faithful will take place in cathedrals and churches designated for the Year of Faith, as specified for Eastern Rite faithful in can. 728
2 of the Code of Canons of the Eastern Churches and, in the case of a possible reservation, those in can. 727, excluding, as is obvious, the cases
considered in can. 728 1; for the faithful of the Latin Church, the faculties specified in can. 508 1 of the Code of Canon Law.
After warning the faithful of the gravity of sins to which a reservation or censure has been attached, Confessors will determine appropriate
sacramental penances that will lead the faithful, as far as possible, to permanent repentance and, according to the nature of the case, will make them
make reparation for any possible scandal and damage.
Lastly, the Penitentiary cordially asks Bishops, since they are in possession of the triple munus [office], to teach, to guide and to sanctify, to take
pains to explain clearly the principles and measures proposed here for the sanctification of the faithful, taking into account in particular the
circumstances of the place, culture and traditions. An appropriate catechesis for the temperament of each people will draw them, in a clearer and
more lively way, and more firmly and deeply root in hearts, the desire for this unique gift, obtained by virtue of the ChurchVPHGLDWLRQ
This Decree is valid solely for the Year of Faith. Notwithstanding anything to the contrary.
Given in Rome at the Seat of the Apostolic Penitentiary, 14 September 2012, on the Exaltation of the Holy Cross.
Manuel Card. Monteiro de Castro
Major Penitentiary
For corrections and/or additions, please contact Fr. Adrian Cristobal at 562-0073 or email acristobal@archagana.org
23
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December 2010
Cultivating Unity:
Research Findings
A Report for the Clergy of
the Archdiocese of Agana
Cultivating Unity:
Research Findings
A Report for the Clergy of
the Archdiocese of Agana
December 2010
CARA, 2010
CARA was founded by Catholic leaders in 1964 to put social science research tools
at the service of the Catholic Church in the United States. CARA regularly
conducts surveys for dioceses and Catholic organizations, as well as for
parishes and campus ministries. For more information about CARA
and its mission of research, analysis, and planning, contact:
Center for Applied Research in the Apostolate
Georgetown University
Washington, DC 20057-1203
202-687-8080
CARA.georgetown.edu
Table of Contents
Executive Summary ........................................................................................................................1
Major Findings ....................................................................................................................2
Introduction .....................................................................................................................................3
Part I: Results from the Survey ......................................................................................................5
Background and Ministerial Characteristics .......................................................................6
Overall Evaluations of Clerical Unity ...............................................................................10
General Attitudes about Ordained Life, the Clergy, and Unity ........................................12
General Attitudes about the Archbishop and the Presbyteral Council .............................15
Satisfaction with Sources of Support ................................................................................18
Personal Spirituality and Support .....................................................................................21
Work Schedules and Vacations .........................................................................................22
Personal Well-Being .........................................................................................................23
Problems Facing Clergy ....................................................................................................25
Challenges to Clerical Unity .............................................................................................28
Diversity and Potential Divisions Among Members of the Clergy ...................................32
Beliefs, Ordination Cohorts, and Unity ............................................................................34
Vision for the Ministry and Mission of the Archdiocese ..................................................37
Socializing with Fellow Clergy ........................................................................................38
Responses to the Open-Ended Survey Questions .............................................................39
Challenges to Presbyteral Unity ............................................................................40
Positive Aspects of Presbyteral Unity ...................................................................42
Part II: Results from the Listening Sessions .................................................................................44
Part III: The Archbishops Reflections on Presbyteral Unity ........................................................50
Appendix I: Questionnaire with Response Frequencies ...............................................................53
Appendix II: Transcription of Responses to the Open-Ended Survey Questions ........................57
Pre-convocation listening sessions for clergy and a parallel interview with the bishop
This report provides a detailed summary of the findings from the pre-convocation survey
as well as the views expressed by clergy who participated in the two listening sessions. In
addition, it summarizes the views of Archbishop Apuron. Neither this report nor the presentation
is meant to provide a final evaluation of the state of presbyteral unity in the Archdiocese.
Rather, the research is designed to identify a few issues for further examination and clarification
through dialogue and communal reflection at the clergy convocation.
1
Major Findings
x
In survey responses, about three in ten Agana clergy describe unity of the clergy of the
Archdiocese as being strong, a proportion somewhat smaller than the average for other
dioceses that have participated in Cultivating Unity. One-third describe unity between
the Archbishop and the clergy as strong, again a proportion slightly lower than in other
Cultivating Unity dioceses.
The great majority of survey respondents, more than nine in ten, report having close
friends among fellow clergy of the Archdiocese and say they enjoy attending liturgies
with other clergy. However, slightly fewer than half perceive a sense of collegiality
among clergy of the Archdiocese, and even fewer believe that morale is high among the
clergy.
When presented with a list of several potential challenges to clerical unity, many
responding priests and deacons select issues surrounding relationships between the clergy
and Archbishop, including: negativity of clergy toward the Archbishop, lack of openness
or communication from the Archbishop, and lack of support of the clergy by the
Archbishop. In response to an open-ended question about challenges to clerical unity in
the Archdiocese, some explicitly discuss the need to improve relationships between the
clergy and the Archbishop.
In many dioceses, the issue of too much work is seen as an important challenge to unity,
but this is not the case for Agana. Agana clergy tend to work fewer hours per week than
the average for other dioceses and are less likely to report problems related to workload.
Despite presumably facing fewer constraints on their time, Agana clergy do not socialize
with one another more frequently than priests in other Cultivating Unity dioceses. Many
Agana respondents also express the concern that many of their fellow clergy are not
doing their fair share of work.
Asked about positive factors in the Archdiocese on which greater unity can be built,
many respondents say they share a sense of common mission and enthusiasm for
ministry. Some also emphasize the importance of open communication and working
together in ministry.
Introduction
This three-part report provides a detailed summary of findings from the research
components of Cultivating Unity for the Archdiocese of Agana. The first part summarizes the
responses of 55 priests and permanent deacons of the Archdiocese to a mailed survey that
included both open-ended and closed-ended questions. The second part of the report presents the
views of about 52 clergy who participated in three listening sessions, two for priests and one for
deacons. The third part summarizes the views of Archbishop Apuron, shared in a one-on-one
discussion with CARA researcher Father Stephen Fichter.
The report also includes two appendices. Appendix I presents the questionnaire with the
response frequencies for each question. Appendix II contains a complete transcription of the
responses to the two open-ended questions. A shorter and more focused summary of findings in
this report will be presented in audiovisual format at the convocation on January 10-12, 2011.
Mailed Survey
The written questionnaire for Cultivating Unity was built around a core group of
questions designed by CARA to be applicable to all presbyterates. Other questions were chosen
specifically for the Archdiocese of Agana in consultation with representatives of the
Archdiocese. See Appendix I for a copy of the questionnaire with response frequencies. CARA
mailed the questionnaire and cover letter to all 79 priests and permanent deacons of the
Archdiocese in August, 2010, with a return envelope addressed to CARA and a separate reply
postcard to preserve confidentiality. Two follow-up mailings were sent to those who did not
respond to the first request.
A total of 55 completed questionnaires were eventually received by CARA. The overall
response rate is 70 percent (55/79).1 Previous surveys for Cultivating Unity have yielded
response rates in the range of 55 to 87 percent, with an average of 70 percent. Section I of the
report presents results of the mailed survey of priests and deacons.
Listening Sessions
Three listening sessions were conducted by Rev. Stephen Fichter, Ph.D., with clergy of
the Archdiocese in October, 2010. These were group discussions of topics related to clerical
unity in response to questions raised by Father Fichter. Approximately 22 priests participated in
the first session, 16 priests in the second, and 14 permanent deacons in the third. These listening
sessions were recorded for later review by CARA. Section II of this report identifies common
concerns of participants and provides quotations that exemplify those concerns. A full
1
Because the survey attempts to be a census (i.e., to include all priests of the Archdiocese) and not a random
sample, margin of sampling error, strictly speaking, does not apply to this research and is not reported.
transcription of the listening sessions is not provided with this report because many remarks,
when read in their entirety and exact context, would be easy to ascribe to a particular individual.
In presenting excerpts in this report, any comments that might be used to identify a speaker have
been omitted.
Discussion with Archbishop Apuron
To ensure input from Archbishop Apuron as well as from the clergy, CARA researcher
Father Fichter had a one-on-one interview with the Archbishop on October 15, 2010. Questions
addressed topics similar to those asked in the listening sessions with clergy. The third section of
this report presents a summary of this conversation.
Ecclesial Status
About two-thirds of clergy responding to the survey are diocesan priests. One-fifth are
religious priests, and about one in seven (15 percent) are permanent deacons.2
Are you a:
Diocesan priest
Religious priest
Permanent deacon
65%
19
15
Age
Six percent of clergy responding to the survey are under the age of 40. About one in ten
are in their 40s. Thirty-six percent are in their 50s and one-third are in their 60s. Fourteen
percent are 70 or older.3 Due to small numbers of respondents in many of the categories, age
comparisons presented later in this report are drawn only between those who are under the age of
60 and those who are 60 and older.
Age
Younger than forty
Forty to forty-nine
Fifty to fifty-nine
Sixty to sixty-nine
Seventy or older
6%
11
36
33
14
When percentages in a table sum to 99 or 101 rather than 100, the reason is rounding error.
More than one-third of clergy who participated in the survey skipped this question. As with all tables in this
report, the percentages above reflect only respondents who answered the question. (See Appendix I for rates of nonresponse for all close-ended questions in the survey.) Non-response was relatively high for most questions about
personal demographic characteristics, probably due to concerns about anonymity.
3
Ordination Cohort
Respondents were asked the number of years they have been clergy. Responses range
from one to nearly 50 years, with a median (distribution midpoint) of 24. This information was
used to identify ordination cohorts. CARA has developed a set of categories for time of
ordination that are designed to reflect important periods of Church history and, in particular, the
types of formation experienced by clergy during those periods. The four categories are shown
below, with the percentage of Agana clergy in each category.
Ordination Cohort
Pre-Vatican II (ordained prior to 1964)
Vatican II (ordained 1964 to 1977)
Post-Vatican II (ordained 1978 to 1991)
Jubilee (ordained after 1991)
3%
22
31
44
Place of Birth
Slightly more than one-third of clergy responding to the survey were born in the
Philippines. One-third were born in Guam. Sixteen percent were born in the United States, and
another 16 percent were born elsewhere.
Where were you born?
Philippines
Guam
United States
Other
36%
32
16
16
Race or Ethnicity
Two-fifths of clergy responding to the survey identify themselves as Asian. Slightly over
one-third identify as Pacific Islander; one-fifth as White or Anglo; and 2 percent as another race
or ethnicity.
Race or Ethnicity
Asian
Pacific Islander
White or Anglo
All others
40%
36
21
2
Retirement Status
About one in eight respondents (13 percent) are retired and about nine-tenths are
currently active in ministry.
Are you retired?
Yes
No
13%
88
Primary Ministry
Among clergy who are active in ministry, slightly fewer than half are pastors and slightly
less than one-quarter are associate pastors. Seventeen percent are permanent deacons. Fifteen
percent have another type of ministry, in most cases as a chaplain or in education.
Which best describes your primary ministry?
Clergy in active ministry only
Pastor
Associate pastor
Deacon
Other
45%
23
17
15
Very weak
Somewhat weak
Somewhat strong
Very strong
Average of
Other CU
Dioceses
18%
38
38
6
Permanent deacons have not been surveyed in other dioceses that have participated in Cultivating Unity.
10
Very weak
Somewhat weak
Somewhat strong
Very strong
Average of
Other CU
Dioceses
19%
33
38
10
Compared to priests of other Cultivating Unity dioceses, Agana clergy are more
concentrated at the extremes of this response scale. They are more likely to judge the
unity as either very weak or very strong.
On the whole, Agana clergy are slightly less likely than priests of other dioceses to
describe unity between the Archbishop and clergy as either somewhat or very strong
(33 compared to 48 percent).
11
Agree
Strongly
Only
94%
93
74%
56
87
53
80
51
63
16
59
24
45
42
18
22
32
12
12
On a less positive note, about three-fifths of clergy agree that too many deacons do not do
their fair share of work and that too many priests do not do their fair share of work either.
Also, slightly fewer than half of respondents agree that there is a sense of collegiality
among the clergy or that morale is high among the clergy.
However, only one-third of clergy agree that an unhealthy competition exists for
appointments and promotions.
13
General Attitudes about Ordained Life, the Clergy, and Unity: Archdiocese of Agana
and the Average for Other Dioceses that Have Participated in Cultivating Unity
Percentage who agree (either Somewhat or Strongly)
Archdiocese
of Agana
I am committed to serving the Archdiocese, not just my
parish.
I have close friends among the clergy of the Archdiocese.
I enjoy attending liturgies with clergy of the Archdiocese
(such as ordinations and Chrism Masses).
I frequently offer my assistance to the ministry of other
clergy in the Archdiocese.
Too many priests in the Archdiocese do not do their fair
share of work or ministry.
There is a sense of collegiality among the clergy of the
Archdiocese.
Morale is high among the clergy of the Archdiocese.
An unhealthy competition exists among our clergy for
appointments and promotions.
Other CU
Dioceses
94%
93
91%
80
87
79
80
86
63
39
45
42
61
56
32
35
The responses of Agana clergy are broadly similar to those from other dioceses that have
participated in Cultivating Unity. However, there a few notable differences:
x
Agana respondents are more likely to agree (either somewhat or strongly) that they
have close friends among clergy of their diocese.
Less positively, Agana clergy are also more likely to agree that too many priests do not
do their fair share of work or ministry.
Agana clergy are less likely than others to agree that there is a sense of collegiality
among the clergy and that morale is high among the clergy.
14
Agree
Somewhat
or Strongly
70%
Agree
Strongly
Only
41%
60
40
60
29
58
55
35
34
49
44
33
19
41
25
40
25
Members of the clergy express mostly positive views about the Archbishops relationship
with them and with other clergy in the Archdiocese. About three-fifths agree with each of the
following statements: that there are ample opportunities to meet with and speak with the
Archbishop, that the Archbishop understands and supports the clergy, that he supports them in
their personal and spiritual life, and that they feel they can speak openly with him,
x
About half of clergy agree that they are acquainted with the topics and issues discussed in
the Presbyteral Council. Somewhat fewer, about four in ten, agree that the Presbyteral
Council is effective in representing priests of the Archdiocese.
Fewer than half of respondents agree that planning in the Archdiocese is open and
collaborative or that that the Archbishop consults with clergy like them when making
important decisions.
15
Perhaps not surprisingly, diocesan priests are most likely to agree that they are acquainted
with the topics and issues discussed in the Presbyteral Council (60 percent, compared to
33 percent of permanent deacons and 20 percent of religious priests).
Diocesan priests are also most likely to agree that the Council is effective in representing
clergy (53 percent, compared to 17 percent of permanent deacons and 10 percent of
religious priests).
16
General Attitudes about the Archbishop and Presbyteral Council: Archdiocese of Agana
and the Average for Other Dioceses that Have Participated in Cultivating Unity
Percentage who agree (either Somewhat or Strongly)
Archdiocese
of Agana
70%
Other CU
Dioceses
80%
60
58
60
68
58
55
73
73
49
44
76
51
41
63
40
41
In general, Agana clergy express opinions about their Archbishop and Presbyteral
Council that are similar to those of priests from other dioceses that have participated in
Cultivating Unity.
x
However, Agana clergy are slightly less likely to agree that the Archbishop supports them
in their personal and spiritual life and less likely to feel they can speak openly with the
Archbishop.
Agana clergy are also considerably less likely than others to agree that they are
acquainted with the topics and issues discussed in the Presbyteral Council and that the
Presbyteral Council is effective in representing the clergy of the Archdiocese.5
These difference shrink slightly when excluding permanent deacons from the Agana clergy, but are still quite
sizable.
17
Somewhat
or Very
Satisfied
100%
100
96
96
92
90
72
68
63
62
45
Very
Satisfied
Only
86%
63
73
62
83
63
26
30
31
29
24
Clergy were asked to describe how satisfied they are with the support they receive from
each of several sources. The possible responses range from not at all satisfied to very
satisfied.
x
Most relevant to Cultivating Unity are attitudes about support received from three groups:
priests of the Archdiocese, deacons of the Archdiocese, and the Archbishop. About
seven in ten clergy (72 percent) say they are at least somewhat satisfied with the
support they receive from priests of the Archdiocese. Slightly less than two-thirds (63
percent) are satisfied with the support they receive from deacons of the Archdiocese. A
similar proportion, 62 percent, are satisfied with the support they receive from the
Archbishop.
All responding deacons report that they are satisfied with the support they receive from
their wives and children.
About two-thirds of clergy are satisfied with the support they receive from staff in the
Chancery. Slightly fewer than half are satisfied with the support they receive from the
Presbyteral Council.
18
Diocesan priests are most likely to describe themselves as at least somewhat satisfied
with the support they receive from the Presbyteral Council (53 percent, compared to 33
percent of permanent deacons and 13 percent of religious priests).
Deacons are much less likely than priests to say they are very satisfied with the support
they receive from staff members where they minister (13 compared to 71 percent).
19
Archdiocese
of Agana
83%
63
62
30
29
26
24
Other CU
Dioceses
80%
69
75
27
37
39
19
Compared to other Cultivating Unity dioceses, clergy from the Archdiocese of Agana are
slightly less likely to say they are very satisfied with the support they receive from non-clergy
friends (62 compared to 75 percent) and from priests of the Archdiocese (26 compared to 39
percent). On all other items in this series, Agana clergy give responses fairly similar to those
from other dioceses.
20
Archdiocese
of Agana
94%
42
34
15
Other CU
Dioceses
78%
56
42
20
Forty-two percent of Agana clergy have a spiritual director, which is slightly less than the
average for other dioceses (56 percent).
About one-third of Agana clergy currently belong to a support group. And fifteen
percent have taken a sabbatical in the past ten years.
Religious priests and permanent deacons are more likely than diocesan priests to belong
to a support group (100 percent of religious priests, 88 percent of permanent deacons, and
50 percent of diocesan priests).
Fifty percent of religious priests have taken a sabbatical in the last ten years, compared to
7 percent of diocesan priests and no permanent deacons.
21
Archdiocese
of Agana
6.2 days
44.0 hours
3.5 weeks
Other CU
Dioceses
6.2 days
58.2 hours
2.5 weeks
Agana clergy tend to take slightly more vacation time than the average for priests of other
Cultivating Unity dioceses (3.5 weeks per year, compared to 2.5). On average, they also tend to
work somewhat fewer hours each week (44 compared to 58).
Differences by Ecclesial Status
Diocesan priests in Agana report working an average of 52 hours per week. This
compares to 38 hours for religious priests and 32 hours for permanent deacons.
22
Personal Well-Being
The great majority of clergy, over nine in ten, agree at least somewhat that they are
happy with their life as a cleric and that they are happy in their present ministry. About threefifths strongly agree with these statements.
Please respond to the following statements.
Agree
Somewhat or
Strongly
94%
94
78
Agree
Strongly
Only
60%
57
33
53
52
21
11
46
24
19
6
23
More than three-quarters of clergy agree that they are currently financially secure, though
only a third agree strongly. But about half say they worry they will not be financially
secure during retirement.
About half of clergy agree that they would be happier if they could focus on pastoral
ministry and let others do administrative work. However only about a quarter of clergy
say they are too busy to pray as much as they want or that they are too busy to meet the
needs of the people to whom they minister.
About half of respondents worry that poor health will restrict their service as they age.
Differences by Age
Forty-one percent of clergy who are 60 years old or above agree strongly that they are
currently financially secure. This compares to 11 percent of clergy under the age of 60. In
contrast, clergy under 60 are more likely to agree at least somewhat that they worry they will
not be financially secure during retirement (68 compared to 40 percent).
23
Archdiocese
of Agana
94%
94
78
Other CU
Dioceses
96%
93
83
53
52
75
53
46
24
45
46
23
40
When it comes to their current health and happiness, clergy of Agana generally express
attitudes similar to those of priests of other Cultivating Unity dioceses.
Workload appears to be less of an issue in Agana than in other dioceses. Agana clergy
are less likely to say they would be happier if they could focus on pastoral ministry and
let others do administrative work (53 percent, compared to 75 percent in other dioceses).
They are also less likely to say they are too busy to pray (24 compared to 46 percent) and
too busy to meet the needs of the people to whom they minister (23 compared to 40
percent).
24
Somewhat of a
or a Great
Problem
53%
A Great
Problem
Only
20%
43
35
33
31
27
4
9
15
8
4
25
20
19
2
0
0
15
15
11
11
10
8
4
0
0
2
Respondents were asked the extent to which several issues are problems for them on a
day-to-day basis. While some of the items are of particular interest because they touch directly
on the issue of presbyteral unity (e.g., relationships with other clergy and relationship with
the Archbishop), others provide a broader context about ordained life and ministry.
x
With regard to the factors most pertinent to Cultivating Unity, about four in ten
respondents say that lack of encouragement or support from fellow clergy is at least
somewhat problematic for them. One-third say their relationship with the Archbishop
is at least somewhat problematic and more than on-quarter say this about their
relationships with other clergy. However, relatively few clergy (no more than 15
percent) describe any of these as great problems.
One-quarter report having at least somewhat of a problem with their relationship with
the priest working in their parish. Fifteen percent report experiencing a problem with
their relationship with the deacon working in their parish.
25
Other problems that are among the most prevalent for Agana clergy are unrealistic
demands and expectations of superiors (35 percent) and too much work (31 percent).
Permanent deacons are more likely than priests to say that their relationships with lay
parish leaders are at least somewhat of a problem for them (50 compared to 14
percent). They are also more likely to say their relationships with lay ministers are at
least somewhat of a problem (38 compared to 12 percent). Finally, deacons are more
likely than priests to identify their relationship with the priest working in their parish as
problematic (50 compared to 21 percent).
Religious priests are most likely to report a problem with the way authority is exercised
in the Church (80 percent, compared with 48 percent of diocesan priests and deacons
combined).
Sixty-seven percent of members of the Jubilee cohort say that lack of encouragement or
support from fellow clergy members is at least somewhat of a problem for them. This
compares to 45 percent of the Post-Vatican II cohort and 25 percent of the Pre-Vatican II
and Vatican II cohorts.
Members of the Jubilee cohort are most likely to say that too much work is a problem for
them (45 percent, compared to 36 percent of the Post-Vatican II cohort and 11 percent of
the Pre-Vatican II and Vatican II cohorts).
26
Archdiocese
of Agana
53%
Other CU
Dioceses
60%
Priests
Nationally
64%
43
37
35
33
31
27
38
26
56
22
35
50
20
19
15
11
10
45
10
12
42
31
53
40
35
On the items of most relevance for Cultivating Unityencouragement and support from
fellow clergy, demands and expectations of superiors, relationship with the Archbishop, and
relationships with fellow clergyAgana respondents are very similar to those of other
Cultivating Unity dioceses and to priests nationally.
x
Consistent with results presented previously, Agana clergy are less likely than priests in
other dioceses or at the national level to report that too much work is a problem for them.
Agana clergy are also less likely to experience unrealistic demands and expectations of
lay peoplea problem that tends to accompany overwork.
Compared both to priests in other Cultivating Unity dioceses and to priests nationally,
members of the Agana clergy are considerably less likely to consider loneliness and
celibacy to be problems for them.
The national survey was conducted by CARA in 2009. It was sponsored by the National Federation of
Priests Councils.
27
Somewhat or
Very Much
67%
Very Much
Only
43%
66
25
54
25
53
52
24
22
50
47
26
9
42
41
11
13
36
33
26
23
16
12
13
10
0
Along with negativity of clergy toward the Archbishop, the greatest concern among
respondents is too little collaboration or mutual support among clergy in their ministry. This is
described as at least somewhat challenging by two-thirds of clergy, though only one-quarter
describe it as very challenging.
x
Half of clergy or slightly more describe each of four factors as at least somewhat
challenging: lack of openness or communication from archdiocesan officials other than
the Archbishop; differences on doctrine, ecclesiology, or other liberal or conservative
issues; lack of support of the clergy by the Archbishop; and lack of openness or
communication from the Archbishop.
28
More than four-tenths of Agana clergy perceive the following to be challenges to unity:
friendship cliques; lack of cooperation or shared purpose between religious and diocesan
priests; and diversity in race, ethnicity, or nationality.
Differences among clergy ordained in different time periods are described as challenging
by slightly more than one-third of clergy.
No more than one-third of respondents identify each of the remaining four factors as
challenging: the Archdioceses local application of the new rules for sexual abuse
allegations; too few priests; too much work; and heterosexual or homosexual cliques.
Clergy under the age of 60 are more likely than their older counterparts to perceive
differences on doctrine or ecclesiology as at least somewhat challenging (72 compared
to 44 percent).
Clergy under the age of 60 are more likely to perceive too much work as at least
somewhat challenging (44 compared to 7 percent). They are also more likely to say
that too few priests is at least somewhat challenging (50 compared to 6 percent).
Clergy under the age of 60 are also more likely to say that lack of communication from
archdiocesan officials other than the bishop is at least somewhat challenging (90
compared to 47 percent).
29
Archdiocese
of Agana
67%
Other CU
Dioceses
44%
66
59
54
49
53
52
50
47
73
36
40
49
42
41
25
38
36
60
33
26
23
16
39
80
65
32
When compared with other dioceses, many of the greatest concerns of Agana clergy
regarding clerical unity appear to revolve around relationships between the Archbishop and the
clergy. In addition to having concerns about the negativity of clergy toward the Archbishop,
Agana respondents are more likely than those from other dioceses to view lack of support of the
clergy by the Archbishop as at least somewhat challenging.
x
Agana clergy are also more likely than respondents from other dioceses to perceive a lack
of cooperation or shared purpose between religious and diocesan priests as being at least
somewhat of a challenge to clerical unity.
30
Agana clergy are less likely than others to perceive differences on doctrine, ecclesiology,
and related issues as a challenge to clerical unity. Similarly, they are less likely to
perceive differences among clergy ordained at different time periods as a challenge to
unity.
Finally, members of the Agana clergy are less likely than others to say that heterosexual
or homosexual cliques are a challenge to clerical unity.
31
Agree
Strongly
Only
80%
35%
80
40
79
43
73
38
72
30
47
23
42
25
26
Respondents were asked to respond to several statements about diversity among clergy,
relationships between diocesan and religious priests, and sense of belonging and welcome of
clergy to the Archdiocese.
x
Slightly over seven in ten clergy agree that religious and diocesan priests in the
Archdiocese frequently assist one another and that religious priests are consulted in
diocesan decision-making or planning.
Clergy are somewhat divided on whether open communication exists about national,
racial, ethnic, or cultural differenceswith about half agreeing and about half
disagreeing. About four in ten agree that when differences arise between priests they are
discussed and handled openly.
One-quarter of respondents say they often feel like an outsider because of their
nationality, race, ethnicity, or culture.
32
Archdiocese
of Agana
There is open communication about national, racial,
ethnic, or cultural differences in the Archdiocese.
I often feel like an outsider because of my nationality,
race, ethnicity, or culture.
Other CU
Dioceses
47%
49%
26
25
Clergy of Agana are about equally likely as priests from other Cultivating Unity dioceses
to agree with both statements: that there is open communication about diversity and that they
often feel like an outsider because of their background.
33
Very liberal
Somewhat liberal
Middle-of-the-road
Somewhat conservative
Very conservative
Archdiocese
of Agana
3%
16
32
47
3
Other CU
Dioceses
3%
21
46
25
5
On average, Agana clergy are slightly less likely than priests in other Cultivating Unity
dioceses to describe themselves as middle-of-the-road and somewhat more likely to
describe themselves as conservative.
There are very few clergy, either in Agana or other Cultivating Unity dioceses, who place
themselves at either extreme of the scale. So while a range of viewpoints exists in the
typical diocese, there is generally not great polarization, at least in terms of how priests
label their own views.
About three-tenths of clergy who participated in the survey skipped this question. (As with all tables in this report,
the percentages above reflect only respondents who answered the question.) In some cases, this may be because
respondents feel uncomfortable with labels such as liberal or conservative or they are not certain what the labels
mean in this context.
34
Agree
Strongly
Only
61%
22%
56
24
44
19
44
12
43
22
32
26
Slightly fewer than half of clergy (43 to 44 percent) agree with the following three
statements: that when theological differences arise among the clergy they are discussed
and handled openly, that clergy ordained at different periods are divided over issues of
liturgy, and that the Archbishop takes advice from people whose theological views differ
from his own.
One-third of respondents agree that clergy ordained at different periods are divided over
issues of ecclesiology, and one-quarter agree that they are divided over issues of Church
teachings.
35
Clergy of the Post-Vatican II ordination cohort are most likely to agree at least
somewhat that clergy ordained at different periods are divided over issues of liturgy
(82 percent, compared to 53 percent of clergy of the Jubilee cohort and 25 percent of
clergy of the Pre-Vatican II and Vatican II cohort.
Members of the Post-Vatican II cohort are also most likely to agree that clergy ordained
at different periods are divided over issues of Church teaching (73 percent, compared to
13 percent of all other clergy).
Comparisons to Other Dioceses That Have Participated in Cultivating Unity
The table below compares the percentage of Agana clergy agreeing at least somewhat
to the average from other dioceses that have participated in Cultivating Unity.
Ideology, Ordination Cohort, and Unity: Archdiocese of Agana
and Other Dioceses That Have Participated in Cultivating Unity
Percentage agreeing Somewhat or Strongly
Archdiocese
of Agana
Differences in liturgical practice are an important
challenge to unity among clergy of the Archdiocese.
Differences in ecclesiology are an important challenge to
unity among clergy of the Archdiocese.
When theological differences arise among the clergy,
they are discussed and handled openly.
Clergy of the Archdiocese ordained at different periods
are divided over issues of liturgy.
The Archbishop takes advice from people whose
theological views differ from his own.
Clergy of the Archdiocese ordained at different periods
are divided over issues of ecclesiology.
Other CU
Dioceses
61%
71%
56
78
44
28
44
78
43
54
32
80
When compared to other dioceses, perceived divisions on these issues seem less severe in
Agana. Agana clergy are less likely than others to agree that: differences in ecclesiology are an
important challenge to unity (56 compared to 78 percent), that clergy ordained at different
periods are divided over liturgy (44 compared to 78 percent), and that clergy ordained at
different periods are divided over ecclesiology (32 compared to 80 percent). Agana clergy are
more likely to agree that when theological differences arise they are discussed and handled
openly (40 compared to 28 percent). On the other hand, slightly fewer Agana clergy agree that
the Archbishop takes advice from people whose theological views differ from his own (43
compared to 54 percent).
36
Not at all
A little
To some extent
To a great extent
Archdiocese
of Agana
11%
25
31
33
Other CU
Dioceses
10%
20
41
29
Slightly over half of Agana clergy (54 percent) say that they and the Archbishop share a
common vision about the ministry and mission of the diocese either to some extent or to a
great extent. This is somewhat less than the figure for other Cultivating Unity dioceses (69
percent).
To what extent do you and the Archbishop share a common
vision about the ministry and mission of the Archdiocese?
Not at all
A little
To some extent
To a great extent
Archdiocese
of Agana
18%
27
27
27
37
Other CU
Dioceses
10%
22
44
25
Rarely or never
A few times a year
Once a month
A few times a month
Once a week
More than weekly
Other CU
Dioceses
10%
28
21
20
13
9
Twenty-six percent of Agana respondents socialize with fellow clergy at least once a
week.
One-fifth of Agana clergy socialize once or a few times a month, less than the
approximately two-fifths for other dioceses.
At the low end of the spectrum, Agana clergy are more likely than priests of other
Cultivating Unity dioceses to report that they socialize with other clergy less than once a
month (54 percent, compared to 38 percent).
38
What do you perceive as the greatest challenges to clerical unity in the Archdiocese
today?
What are some positive aspects of unityboth among priests and between the
Archbishop and priestsupon which the Archdiocese can build?
39
There is a very strong sense or feeling of alienation among the religious and diocesan
clergy because of the Archbishops obviously pro-Neo-Catechumenate sentiments.
Lack of obedience to the Ordinary.
Perception that Neo-Clergy / Seminarians are apple of the Archbishops eye.
If priests were willing to obey the Archbishop and not do their own will, unity will not be
a problem!
41
Clergy gatherings.
43
Overview
Clergy in the Archdiocese of Agana express a strong desire for unity among themselves
and between them and the Archbishop. They see many areas where unity already exists and they
want to build upon that, but they also see several challenges to that unity.
Concerning the unity among themselves, priests of the Archdiocese are, for the most part,
supportive of each other, especially when it comes to helping each other with sacramental needs
at their parishes. Many of them like to socialize with each other. The deacons enjoy a similar
level of mutual support. At times, however, tensions have arisen between individual priests and
deacons. The main obstacle, however, to greater unity among all the clergy seems to stem from
the division between those involved in the Neocatechumenal Way and those who are not.
While there were various complaints about Archbishop Apuron showing favoritism to the
members of the Neocatechumenal Way, most clergy voiced respect and appreciation for his good
qualities, and are eager to work through these issues that have arisen between them and him.
Several priests and deacons pointed out that one of the most important characteristics of
the Archdiocese is the fact that 85 percent of the population is Catholic, which means that the
Church can freely express her views on a wide variety of topics and wield a considerable amount
of influence in the socio-political sphere. Another priest countered, however, that such influence
is waning as the younger generations of Catholics are not nearly as devout as their elders, and are
also less obedient to the Magisterium of the Church. Some blamed this increasing secularization
on the influence of the pop culture promoted by American movies and television. The deacons
spoke about the breakdown of traditional family life and the need for a renewed evangelization.
Some also voiced concern that Evangelical Protestant churches (supported financially from the
United States) are starting to make inroads in their predominantly Catholic culture.
When reflecting on the history of the Archdiocese, several priests referred to the notable
influence of the Franciscan Capuchin missionaries. Six out of the seven bishops who have served
on the island since it was canonically erected as an Apostolic Vicariate in 1911 have been
Capuchins, including the current Archbishop. In 1965, Agana was promoted to a Diocese and
then in 1984 to a Metropolitan Archdiocese. (The three Suffragan Sees are the Caroline Islands,
Chalan Kanoa, and the Marshall Islands.) While the Archdiocese has gone through these various
reorganizations since its inception, its establishment as a Metropolitan See in 1984 also meant
that it was no longer considered part of the United States Conference of Catholic Bishops
(USCCB). Some priests spoke about a minor identity crisis that sprang from the transfer to the
Pacific Bishops Conference, commonly referred to as C.E.PAC, i.e., Conferentia Episcopalis
Pacfici. While the island remains an unincorporated territory of the United States, and many of
its priests have studied at seminaries in California, they are now obliged to follow the guidelines
(for example, the Holy Days of Obligation) set forth by the C.E. PAC.
The confusion that was generated by the change from one Bishops Conference to another
pales in comparison, however, to the widespread division that has arisen since the introduction of
the Neocatechumenal Way 16 years ago. The Neocatechumenal Way was brought to Guam by
Fr. Pius Sammut, a Carmelite priest (who was on itinerancy as the group calls their missionary
endeavors) in 1994. He soon enjoyed the full support of Archbishop Apuron who, according to
many priests and deacons, joined the group as well. Five years after their arrival, a Redemptoris
Mater seminary was established in 1999. Those who are members of the Neocatechumenal Way
feel that the Archbishop is very close to them while non-members feel that he treats them poorly,
like second-class citizens. Not only has there been opposition to the Neocatechumenal Way by
many clergy, but one priest spoke about a large (and embarrassing) public demonstration of lay
people against their presence on the island. (It is interesting to note that in neighboring Japan,
several bishops forced the closure of the Neocatechumenal Ways seminary in Takamatsu in
2008. According to Catholic News Service, Bishop Francis Osamu Mizobe of Takamatsu and
the diocesan pastoral council wanted to shut down the seminary because of concerns that the
activity of the Way's members was damaging the unity of Japan's small Catholic community.)
In all of the listening sessions it was apparent that this is a very sensitive issue, seen by
many as the principal cause of the lack of unity among the Agana clergy. The priests of the
Neocatechumenal Way are considered to be more conservative than the other diocesan clergy
and members of the various religious orders. Their conservatism, however, does not seem to be
the issue. Most complained about how The Neocatechumenal Way was foisted upon them.
45
Although the Archbishop is part of the clergy of the Archdiocese, text describing the unity of the Archbishop with
the clergy is presented in the next subsection.
46
and religious priests nor tensions between the different ethnic groups. Several foreign-born
priests said that they have been made to feel most welcome in the Archdiocese.
Challenges to the Unity among all the Clergy
As stated earlier, clergy at all listening sessions emphasized how much tension exists
between those who belong to the Neocatechumenal Way and those who do not. As one priest
described his experience, If youre not a Neo, youre an outsider. This same priest related
how, in his opinion, the tension concerning the Neocatechumenal Way emanates from the
Archbishops over-endorsement of the group. Another priest said that while he believes in the
plurality of charisms in the Church, he is concerned that many clergy are feeling pressured (or
even ordered) to have the Neocatechumenal Way introduced into their parishes.
Mention was made of a priest who was told that he had to join the Way or return to his
home diocese. Others shared similar experiences; some spoke about receiving letters from the
Archbishop that mandated them (against their own judgment) to celebrate Mass for a group of
Neocatechumenal people in their parishes. The tension, as stated before, seems to come from the
perceived lack of freedom concerning membership in this group.
The priests from the Neocatechumenal Way who participated in the listening sessions
acknowledged that the tensions do, in fact, exist but they felt strongly that their membership in
the group was a gift from God and that once other people get to know them, many of the fears
and tensions will disappear. One priest said that he thinks the awkwardness surrounding them is
exacerbated by the fact that Guam is such a small island. In spite of this tension, this same priest
said that when he first arrived to Guam everyone welcomed him very warmly.
Another priest said that if it were not for The Neocatechumenal Way, I would probably
be dead. It saved my life! He also expressed the view that much of the opposition comes from
hearsay and a lack of appreciation for the immense good that they do among the people. He
feels that over time the negative impression will fade away and all the difficulties will subside.
A different Neocatechumenal priest thought that the resistance actually comes from only
a few priests on the island and that the majority have no issue with them. He stated further that
he believes there is a lack of sincerity among the priests in their dealings with each other.
An elderly priest said that he was saddened to see so much negative labeling among the
Agana clergy. He explained how he has witnessed priests giving each other the cold shoulder.
While the deacons discussed the Neocatechumenal topic in an even more heated manner
than did the priests (due mainly to the pressure that some felt in being forced to join the group as
a prerequisite to ordination), they also brought up the topic of the problems that exist between
them and some of the priests. They said that they have issues mainly with Filipino priests who
sometimes treat them as glorified altar boys. They said that they think this disdainful attitude
stems from the fact that in the Philippines there are no permanent deacons and hence their role in
not clear in the eyes of those priests who were born and raised there.
47
49
51
52
Appendix I
Questionnaire with Response Frequencies
53
NR
5
87
85
4
0
5
2
5
7
0
4
19.
20.
21.
22.
23.
24.
25.
26.
27.
28.
29.
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44. How would you judge the unity of the clergy of the
Archdiocese? NR=0
38 1. Very weak.
13 3. Somewhat strong.
35 2. Somewhat weak.
15 4. Very strong.
45. How would you judge the unity between the
Archbishop and the clergy of the Archdiocese? NR=0
38 1. Very weak.
15 3. Somewhat strong.
29 2. Somewhat weak.
18 4. Very strong.
46. To what extent does the Archbishop express a
clear vision for the ministry and mission of the
Archdiocese? NR=0
11 1. Not at all.
31 3. To some extent.
25 2. A little.
33 4. To a great extent.
47. To what extent do you and the Archbishop share a
common vision about the ministry and mission of
the Archdiocese? NR=0
18 1. Not at all.
27 3. To some extent.
27 2. A little.
27 4. To a great extent.
1. Guam.
2. Philippines.
3. United States
4. Other: ________________________________ .
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Yes No NR
42 58 4 92. Do you have a spiritual director?
94 6 2 93. Did you make a personal retreat last year?
15 85 13 94. Have you taken a sabbatical in the last
10 years?
95. Would you describe your views on most matters
having to do with religious beliefs and moral
doctrine as: NR=31
3 1. Very liberal.
16 2. Somewhat liberal.
32 3. Middle-of-the-road.
47 4. Somewhat conservative.
3 5. Very conservative.
Mean
6.2 96. If active in ministry: Typical number of days you
work each week. NR=22
44.0 97. If active in ministry: Typical number of hours you
work each week. NR=29
3.5 98. If active in ministry: Weeks of vacation you took
last year. NR=24
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Appendix II
Transcription of Responses to the
Open-Ended Survey Questions
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There is a very strong sense or feeling of alienation among the religious and diocesan clergy
because of the Archbishops obvious pro-Neocatechumenate sentiments.
The neos and non-neos to be united as one clergy because the neos are the favorites; the priests
and deacons to be united as one clergy because the priests are greats and deacons are lessers.
If all priests were willing to obey the Archbishop and not do their own will, unity will not be a
problem!
Divide between Neo-Priests and Non-Neo-Priests.
Not to have Jesus Christ in our life as the center of everything; To use the Priesthood for Power
and for Money; Laziness.
How the clergy of different qualities, races, ages, background, etc. can work together to promote
unity.
Lack of, or poverty in, a deep interior life of prayer.
Clericalism, or using the ministry as a means for power rather than service, may go against the
common goal of the Archdiocese.
Only few things; as always our own sinfulness, when we try to acquire power, money and
success.
Discrepancy between Neocatechumenal Way and Non-Neos.
My friend, the Archbishop.
1. Presence of Neocatechumenal Priests creates a sense of favoritism from the Archbishop 2.
Unequal treatment between locals and invited guest priests from off island 3. Lack of
Brotherhood among priests fortified by so many negativities toward the Archbishop, some
founded, some not.
Lack of obedience to Ordinary.
Perception that Neo-Clergy / Seminarians are apple of Archbishops eye.
Personal Commitment to a life of simplicity; obedience and charity.
There is a lack of centrality of life in Jesus Christ.
Diversity in nationality.
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At present I don't believe that there are major challenges in clerical unity in the Archdiocese
today. Though there are a plurality of views, on important issues there is satisfactional unity in
the clergy.
I sincerely believe based on my experience that dis-communion with other clergy comes from
lack of interior life centered in Jesus Christ. No cleric can be in communion with other clerics if
he is not in communion with Jesus Christ.
Gaining the trust of the laity with all the negative publicity going on in the media about the
Catholic Church in the world. Young people feeling comfortable with the clergy.
Same sex marriage and abortion.
Neocatechumenal Way
Partiality and lacking dialogue between neo and local clerics.
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61
There are strong friendships between and among the clergy. The clergy are for the most part
enthusiastic about their work.
Our common desire to work for the good of the local church is an excellent starting point.
The unity neos be applied to the non-neos so that the non-neos be favorites too.
Same view as # 72. To be faithful to the vows promised at Ordination, especially obedience to
the Bishop!
Embracing diversity; Engage by collaborating on pastoral ministry that shows impact and
received well in parishes; allow for different evangelization formation to take place and
Archbishop to encourage its natural growth in the Archdiocese -- Neocatechumenate is only one
of many.
ADCAA - Strengthen bonds and bridge gap of neo vs. non-neo priests, archbishop too close to
neo at expense of non-neo.
Cooperation, respect, and obedience.
For the Archbishop or leader to preserve the model for unity and fairness among priests;
meanwhile for the priests to review and make the pastoral plan a real working plan of the
Archdiocese.
1. The Archbishops willingness to speak openly to clergy, and his availability at all times. 2.
The spirit of solidarity we share as members of the clergy.
Sharing in the common view of the Churchs Magisterium.
Sincerity, openness, which already exist.
1. Open communications; 2. Brotherhood; 3. Justice in compensation and remuneration; 4. Equal
distribution of workload between locals and guest priests; 5. Treatment worthy of the dignity of a
priest.
Active lay community; Good Priests / Deacons; Cultural support for Religion; Lots of Assets - Land / property; Good Catholic School system / CCD; Committed Religious.
Prayer; Permanent Formation; Dialogue and Mutual Acceptance.
How the Archbishop tries to meet the needs of each priest.
Priest retreats; Workshops on important issues; Support activities manifesting Church unity with
regards to controversial issues like abortion, same sex marriage, gambling, etc.
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The sincere and common recognition and awareness of our priestly identity. Who we are in
front of God and the Church is a foundation where unity can be build upon.
The need to evangelize outside the Church.
1. Spiritual talks for priests. 2. Social / Meals for priests. 3. Praying together with Archbishop.
Back to ADCAAs sponsored gatherings; Active membership in ADCAA; Priests and / or
Deacons Dean.
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