Professional Documents
Culture Documents
PARISH
A parish is a certain community of Christs faithful stably established within a particular
Church, whose pastoral care, under the authority of the diocesan Bishop, is entrusted to
a Parish Priest as its proper pastor (c. 515, 1).
PARISHIONER
As a general rule, a parishioner is Christs faithful residing within the territory of a
parish.
Hence, even though he/she resides outside the territory of the parish, he/she can
still be considered a parishioner provided he/she is actively involved in its pastoral life
and is formally registered therein. In this case, however, he/she may be restrained from
any major position of leadership in the parish.
COUNCIL
The term Council refers to two different bodies, viz., concilium and consilium.
When the Code uses the term concilium, it means a consultative body of the church.
Consilium is the term used for the deliberative body. In the case of Pastoral Council,
the term council refers to concilium, that is, a consultative body.
1
The Code does not give a clear distinction between a Council and a
Committee. However, councils are larger in membership than the other consultative
bodies. Secondly, the members of a council are at least partly elected, while those of a
committee are appointed. Thirdly, a council has a more stable membership and wider
scope of responsibility, while a committee is a smaller group temporarily or stably
constituted to perform a particular activity or ministry.
The Christian faithful have the right to constitute associations. They can be
public, private, juridical private association, catholic, third order, or the associations
with the intention of raising it into an Institute of Consecrated Life (ICL) later. These
associations do not have public vows, common life and status of life in the church.
Though they have their own statutes, they are under the supervision of the diocesan
Bishop.
It must be noted that within the parish are parochial and trans-parochial
organizations and movements. The parochial consists of groups within the parish
organizational structure, fully and directly under the authority of the Parish Priest, such
as Legion of Mary, Knights of Columbus, Apostleship of Prayer, Mother Butlers Guild
and the like. The trans-parochial refers to groups whose leadership, organizational
2
structure and programs go beyond the parish and diocesan boundaries with their own
statutes, such as, Couples for Christ, El Shaddai and the like. Nevertheless, they remain
under the supervision of the diocesan Bishop and respective Parish Priest.
3
VISION-MISSION, CORE VALUES, AND PASTORAL PRIORITIES
VISION
We, the local Church of Novaliches, are a Christ-centered community of disciples,
responding to the needs of the people, journeying with the Blessed Virgin Mary towards
the newness and fullness of life.
MISSION
Trusting in the grace of God and the guidance of the Holy Spirit, we commit ourselves
to: promote renewed and integral evangelization, empower the laity and form servant
leaders, commune with the poor, oppressed and marginalized and work for their
upliftment, through the building and developing of Basic Ecclesial Communities (BECs)
towards total human development and social transformation.
Through baptism we are all made sharers in the mission of the Church as priest,
prophet and king. It is necessary that a forum be created in each parish where clergy and
laity can meet to live this mission to the fullest. An active Parish Pastoral Council (PPC)
is the way to realize the vision and mission of the parish and the diocese.
CORE VALUES
The Vision-Mission of the Parish rests on or articulates certain core values that
are meant to be shared by each member of the community. These core values define the
shared identity, character and spirituality of all those who wish to be part of its life and
mission.
4
the world and thereby contribute to the promotion of the fullness of life for all. Sense of
community is important in the life of a parish. Christ-like community building is
characterized by unity in diversity, active concern for and contribution to the common
good, delegation of responsibilities, empowerment of community leaders and members,
and community enculturation of Christian values.
SERVANT LEADERSHIP
Within the framework of Spirituality of Stewardship in the Church of the Poor,
leadership is appreciated in terms of service. One does not become a leader for selfish
interests, needs or agenda, but for the service of God in the building of His Reign in the
Church and in society. Such spirit of service finds concrete manifestations in ones
commitment to be men and women for others, always concerned on how to be
instruments in the hands of God in bringing about greater possibilities and
opportunities for people to develop as human persons and reach their full potentials
according to Gods purpose. As leaders, they become animators, capable of empowering
the people they serve and thus also empower others to serve.
STEWARDSHIP
The fundamental identity of leaders and members of the parish community and
BECs is that of stewards of the God-given life and of all the manifold blessings that
sustain that life: nature and environment, time, talents, treasure, faith, and vocation. As
stewards, they are imbued with the spirit of gratitude for the graciousness of God; with a
sense of awe for the wonderful surprises from God; with fundamental trust in Gods
providence, and with love and justice that enable them to commit themselves to serve
God in others. Stewardship of the environment enables BECs to help protect the natural
resources of Mother Earth from further degradation and assist especially the poor who
suffer severely from adverse effects of climate change. Christian life finds its fullest
expression in giving and sharing. Stewardship becomes a way of life that makes one, not
only give to a need, but also constantly feels the need to give.
5
MISSIONARY
The Church is missionary. She continues the mission of Jesus with the
inspiration and guidance of the Holy Spirit. All the baptized are called to be missionaries
in their chosen field of endeavors. They are called to have an open heart and mind to
different cultures, beliefs, religions, nationalities, social status and race. Like Jesus they
sit at table with all kinds of people in different circumstances and discover God in them.
They bring the Good News, with respect and humility to all, especially to the poor and
those marginalized by society.
By their life, they are witnesses to the Beatitudes that Jesus preached. They
believe, hope and love like Jesus.
PASTORAL PRIORITIES
In her Mission statement, the Diocese has put forward the following pastoral
priorities: Integral Evangelization, Empowerment of the Laity, Preferential Option for
the Poor, and BEC Development. These priorities serve as a guide for all Diocesan
Commissions, Ministries, and Church Organizations in their pastoral undertaking.
INTEGRAL EVANGELIZATION
As expressed in the mission statement, the work of evangelization should be
characteristically integral for it to be truly human and Christian. This means that the
proclamation of the Gospel includes the development of the total human person in all
aspects of life -- socio-economic, political, cultural, spiritual, intellectual, emotional and
physical.
BEC DEVELOPMENT
In 1991, during the Second Plenary Council of the Philippines (PCPII), the
Philippine Church adopted the building of Basic Ecclesial Communities (BECs) as the
new way of being a Church, a new pastoral direction or a new pastoral strategy. The
BEC is the expression of renewal in the Church.
The local Church in Novaliches, then, has taken BEC as her pastoral priority and
continues to foster this ecclesial movement in her entire jurisdiction.
7
BRIEF HISTORY OF THE DIOCESE
On February 2, 1854, Feast of the Presentation, General Manuel Pavia y Lacy arrived in
Manila to serve as the 62nd Governor-General of the Philippine Islands. Having
defended the child queen Isabela II from the claims of her uncle Prince Carlos, he was
awarded earlier with the title of Marquez of Novaliches, a small village 60 kilometers
away from the city of Valencia.
One of his first projects in the Philippines was to establish a penal colony where
prisoners would be given lands and their freedom as long as they develop the area of
settlement. When they cleared the area, they called it Hacienda Tala because it was like
a star that had fallen in the heavily forested area. It then attracted people from
Meycauayan, Polo, San Mateo and Montalban to form a larger community.
When Gen. Manuel Pavia left on October 28, 1854, the settlement grew to
comprise the nine barrios at present: Bagbag, San Bartolome, Bagbaguin, Kaybiga,
Llano, Bagombong, De Paro, Camarin, Tala and 5 sitios: Kapre, Damong Maliit, Pasong
Putik, Maligaya and San Agustin. The inhabitants, therefore, decided to form a
municipio with a Gobernadorcillo: Presidente Munisipal, Teniente Mayor, Cabeza de
Barangay and proposed to name it in honor of Gen. Manuel Pavia, Marquez de
Novaliches. On January 26, 1856, the 64thGovernor-General Manuel Crespo y Cebrian
then officially established the town of Novaliches.
In the same year Archbishop Jose Aranguren, OAR, sent the Augustinians under
Padre Andres Martin to establish the first Church in the newly established municipio
dedicated to Nuestra Senora de la Merced.
It was in Novaliches that Andres Bonifacio organized the Katipunan so that when
the first shot of the revolution was fired on August 24, 1886, in Pugad Lawin, the second
shot was at Binuksok, Novaliches. When the Katipuneros massacred Gen. Luis and his
soldiers and burned the convent, the Church was left abandoned by the Augustinians for
8
almost 35 years. Only in 1931 did the clergy return with the diocesan priests: Padre
Paterno Bernabe, Padre Nicolas San Juan, Msgr. Hernando Antiporda, Padre
Francisco Santiago, and Padre Segundo Alto.
In 1990, the present area of Novaliches came under the Ecclesiastical Districts of
KALMANA (Kalookan, Malabon, Navotas) and Quezon City. In 1994, the new District of
Quezon City North was established by Jaime Cardinal Sin, D.D, and was headed by
Most Rev. Francisco Claver, SJ, and Msgr. Felipe Ocol as his Episcopal vicar. In 1996,
Most Rev. Teodoro Bacani, took over the two districts of KALMANA and Quezon City
North where Msgr. Alfonso Bugaoan, Jr., serving as Episcopal Vicar. In March 2002,
the new Ecclesiastical District of Novaliches covering the bulk of Quezon City North and
Kalookan North made up of 51 parishes was established with Bishop Bacani as its
District Bishop with Fr. Gerardo Tapiador as the Episcopal vicar.
On June 10, 2003 Bishop Bacani left for the United States of America, taking an
extended leave from the Diocese. Meantime, in order to closely oversee the still very
young diocese in his absence, Most Rev. Antonio R. Tobias, D.D. of the Diocese of San
Fernando, La Union, was appointed Apostolic Administrator of Novaliches on June 19,
2003. In late November of that same year, Rome accepted the resignation of Bishop
Bacani and immediately announced the appointment of Bishop Tobias as the new
Ecclesiastical Ordinary of Novaliches. On January 26, 2004, Bishop Tobias was installed
as the Second Bishop of Novaliches at solemn ceremonies held at the Good Shepherd
Cathedral Shrine, presided by the Apostolic Nuncio to the Philippines, the Most Rev.
Antonio Franco, D.D.
9
In the first year of his administrative-pastoral ministry in the Diocese of
Novaliches following his installation, the new Bishop carried out two principal
initiatives: first, the creation of an ad hoc committee led by Fr. Jun de Peralta to study
and to recommend a better organizational management set up for the Diocese. One of
the key recommendations that this Committee pushed forward was the putting up of
another office of vicar general in addition to the already existing one, thus splitting the
two major aspects of responsibility normally performed by one vicar general in behalf of
the Bishop: hence, a Vicar General for Administration and a Vicar General for Pastoral
Affairs came about as new essential feature of the Diocese. Acting on this well-thought
recommendation, the Bishop appointed the members of the new Curia with Fr.
Miguelito G. Lagrimas and Fr. Antonio E. Labiao, Jr., as Vicars General for
Administration and for Pastoral Affairs, respectively. He also appointed and officially
installed with the new Vicars General on December 7, 2004 at Good Shepherd
Cathedral, Fr. Marlou V. Lemaire, Oeconomus, and Fr. Jaime Z. Lara and Fr. Jerome
U. Rosalinda as Chancellor and Vice-Chancellor, respectively. When Fr. Lagrimas left
for United States for a sabbatical, Bp. Tobias appointed Fr. Gerardo Tapiador as his
successor. He likewise named the following priests to make up his Curia:
Rev. Fr. Gerardo R. Tapiador (Vicar General for Administration), Rev. Fr.
Antonio E. Labiao, Jr. (Vicar General for Pastoral Affairs), Rev. Fr. Jaime Z. Lara
(Chancellor), Rev. Fr. Marlou V. Lemaire (Econome), Rev. Fr. Albert N. Delvo
(Superintendent- Director), Rev. Fr. Victor Emmanuel I. Clemen who, after his term,
was succeeded by Rev. Msgr. Jesus Romulo C. Raada (Coordinator, Vicars Forane),
and Rev. Fr. Jun R. de Peralta, Jr. who was succeeded by Rev. Fr. Noel B. Azupardo
(Vicar for Clergy).
10
subsequently serving as springboard for the setting up of the Social Action programs of
the Diocese.
The following year 2005 was another defining moment for the Diocese. At the
organized rest and relaxation of the Clergy in Panglao, Bohol on February 21-24, 2005,
Bp. Tobias and the Clergy decided to ardently pursue the following vital administrative
pastoral innovations, namely: Standardization Program, General Reshuffle of Priests
in Assignments, One Superintendency Directorship over all parish Schools, budget
hearings involving all parishes and major diocesan ministries, and the practice of
bination / trination. Then on March 11-12, 2005, for two days in a row, the Clergy, the
Religious and the Lay leaders of the Diocese gathered together at Mater Carmeli School
in Lagro, Novaliches for the 1st Diocesan General Pastoral Assembly. From that
momentous event came forth the Vision and Mission Statements of the Diocese which,
in turn, paved the way to other positive and significant changes in policies and
procedures that further shaped the rich reality and immense potential of the young
diocese.
In May of that same year, the Pastoral Office of the Diocese was formally set up
with five (5) pastoral commissions and BEC Team. The Standardization Program was
implemented in April 2006 and the first General Reshuffle of the Diocesan Parish
Priests in assignments was done in June 2007.
In the interest of enhancing the pastoral innovations and the zeal for the mission,
the Parochial Schools Association-Novaliches (PSA-Nova) was initially organized as a
diocesan educational system embracing all parochial schools into its fold. After a short
while, this was renamed into Roman Catholic Bishop of Novaliches Educational System
(RCBN-ES) trellising all the schools under one Superintendent Director in the person
of Fr. Albert N. Delvo. Following the progressive reorganization of the schools and
parishes, with new parish priest in each Church, so also came the election of new Vicars
Forane for all the existing vicariates. This vicariate election consequently ushered in the
active involvement of the new set of officers and members of the Presbyteral Council.
11
Still in that year 2005, which was designated as the Eucharistic-Marian Year, two
landmark theological pastoral congresses were conducted in the Diocese: the
Eucharistic Congress on August 11-13 at the Celebrity Sports Plaza and the Marian
Congress on December 9 at the huge parking lot of SM City Fairview.
On November 14-15, 2008, The Diocesan Strategic Planning was held. A diocesan
survey was made to prepare for this planning. Seven (7) strategic goals were formulated
to direct the works and services of the different pastoral commissions and ministries.
Sustaining the administrative pastoral growth of the Diocese, Bishop Antonio R.
Tobias, D.D. promulgated the PPC Guidelines on August 15, 2009. The Guidelines
aimed at helping the parishes in constituting, engaging, and animating their pastoral
councils.
To implement the commitments drawn from the Strategic Plan, the following
priests creatively and productively worked with Bp. Tobias, Rev. Fr. Antonio E. Labiao,
Jr. and Rev. Fr. Marlou V. Lemaire in a smooth and an orderly succession. As Vicar
General for Administration: Rev. Fr. Albert N. Delvo succeeded Rev. Fr. Gerardo R.
Tapiador on November 15, 2011 until June 5, 2014. Rev. Msgr. Jesus Romulo C.
Raada then succeeded Rev. Fr. Albert N. Delvo on June 6, 2014 up to the present. As
Chancellor: Rev. Fr. Jerome U. Rosalinda succeeded Rev. Fr. Jaime Z. Lara on August
8, 2008 up to June 3, 2013. Rev. Fr. Reynaldo Percival S. Flores, in turn, succeeded
Rev. Fr. Jerome U. Rosalinda on June 4, 2013 up to the present. As Coordinator of
Vicars Forane: Rev. Fr. Mario S. Sanchez succeeded Rev. Msgr. Jesus Romulo C.
Raada on June 6, 2014 up to the present.
The administrative and pastoral vitality enabled the Diocese to develop new
offices, commissions, and ministries and construct a bigger and more integrated
Diocesan Office. Thus, on July 2012, the Chancery transferred from its original and
rather cramped office space on the second floor at the back section of Good Shepherd
Parish Church to the well-renovated 2nd Floor of the Good Shepherd Parish Pastoral
Formation Center. Ditto, the Pastoral Office from St. Peter Parish in Commonwealth
12
Ave., Quezon City moved to the same office venue which is now known as the Chancery
of the Diocese of Novaliches.
Since 2003 the diocese has vastly grown from fifty-one (51) to sixty-nine (69)
parishes which has been clustered from six (6) to twelve (12) vicariates this 2016. As
works in the vineyard of the Lord abound and needs increase, the Diocese is determined
to continue in living out its nature as People of God and in fulfilling its mission in
semper fidelis.
13
PARISH PASTORAL COUNCIL (PPC) GUIDELINES
I. INTRODUCTION
In recognition of this basic unity and dignity of Christs faithful, and the varied
and unique charisms each one possesses, lay people are encouraged to undertake a more
active role in the pastoral life and mission of the Church. Since baptism, they share in
the role of Jesus Christ as priest, prophet and king; they have their work cut out for
them in the life and activity of the Church. Their activity is so necessary within the
Church communities that without it the apostolate of the pastors is often unable to
achieve its full effectiveness (Apostolicam Actuousitatem 10).
Pastors, therefore, are urged to recognize and promote the dignity as well as the
responsibility of the laity in the Church. Hence, they are to listen to their advice,
confidently assign duties to them in the service of the Church and encourage them to
develop their own initiative (Lumen Gentium 37). They must work together with the lay
faithful, and sincerely acknowledge and promote the dignity of the laity and the part
proper to them in the mission of the Church They must willingly listen to the laity,
consider their wants in a fraternal spirit, recognize their experience and competence in
the different areas of human activity, so that together with them they will be able to
recognize the signs of the times (Presbyterorum Ordinis 9).
14
A significant response to the abovementioned teaching and active
recommendations of the Second Vatican Council regarding the common responsibility
of all the faithful in the life and mission of the Church and the mutual cooperation
between the laity and the pastors of the Church, the establishment of Pastoral Councils
in the diocese and in parishes was introduced into the 1986 Code of Canon Law. It is a
new institution in the canonical system.
Canon 536, 1 If, after consulting the council of priests, the diocesan Bishop
considers it opportune, a pastoral council is to be established in each parish. In
this council, which is presided over by the parish priest, Christs faithful, together
with those who by virtue of their office are engaged in pastoral care in the parish;
give their help in fostering pastoral action.2 The pastoral council has only a
consultative vote, and it is regulated by the norms laid down by the diocesan
Bishop.
Its nature and function are similar to the diocesan pastoral council and is
regulated by particular norms coming from the diocesan bishop. Though strictly
15
speaking, its role is only consultative, with the pastor still having the final decision,
prudent pastoral leadership demands that the pastor consults with and listens to the
Parish Pastoral Council. He ought not to ignore the advice and opinions of its members
on the various pastoral concerns of the parish. In fact, he should recognize and empower
the PPC towards fruitful and meaningful implementation of pastoral programs.
III. PURPOSE
INTRA
a. Strengthens and deepens the faith of the PPC members and their service-
commitment to the people of God;
EXTRA
a. Considers and reflects upon pastoral concerns expressly brought to its attention
by the Parish Priest, the parish community and BECs, and propose practical
resolves and/or concrete actions thereupon;
b. Presents and submits to the attention of the Parish Priest apostolic concerns,
pastoral agenda and/or administrative issues in the Parish as perceived by the
Council members, for proper attention and action;
16
c. Attentively and carefully listens to the voice, feels the pulse of the Parishioners in
general and particular sections thereof, in order to address their felt pastoral
needs and concerns.
IV. FUNCTIONS
The PPC realizes and concretizes its purpose by being faithful to its functions:
a. Identifies and studies the situations and conditions of life, needs, ideas and hopes
of the parishioners;
b. Defines the Vision-Mission of the Parish in conformity with the Gospel Values,
with the teachings of the Church, and the Vision-Mission of the Diocese;
c. Draws a strategic plan which will help attain the vision-mission of the parish in
consonance with the threefold functions of Christ, which are Worship (Priestly),
Teaching (Prophetic) and Service (Kingly) and with a special focus on the
building of the Basic Ecclesial Communities (BECs), especially among the poor
and marginalized sectors of the parish;
e. Makes itself accountable to the Parish Priest, to the Bishop and the Diocesan
Commissions and Vicariate Coordinating Teams on the one hand, and holds the
ministries under it accountable on the other hand, through compliance to
reportorial requirements in terms of pastoral programs, and finances.
17
V. MEMBERSHIP
This section provides guidance on the general composition of the council, qualifications
of members, and conditions for ineligibility. To better appreciation the entirety of the
Councils body, members are clustered according to their Team (Worship, Formation,
and Social Action). Also, to further describe the nature of Social Action Ministries, it is
descriptively categorized into Compassionate Care, Human Development, and Social
Transformation.
B. Qualifications of Members
To ensure the integrity of membership, the following qualifications are
stipulated:
1. Parishioner
2. A Practicing Catholic
3. With good moral standing in the community
4. Has the desire, commitment and availability of time to fulfill the duties of
the office, without expecting anything in return
5. Open and willing to participate in formation and renewal programs
6. Has basic knowledge of and/or interest in BEC and Ministry work
C. Ineligibility
To safeguard the rationale of the Council, the following ineligibility
conditions apply:
1. Salaried Staff of the Parish
2. Elected Public Official
20
1. Appoints the officers and members of the PPC and other members not
included among the regular or ex-officio members;
2. Convenes and presides over all PPC meetings, but could request the PPC
Chairperson to moderate the meeting;
3. Works towards the attainment of the constitutive PPC objectives , directs
and coordinates its activities;
4. Formally terminates a PPC member gravely erring in faith and morals, not
conforming to the Code of Conduct of the PPC and seriously neglecting to
discharge his/her duties and responsibilities.
II. Chairperson
1. Works in close coordination with the Parish Priest;
2. Moderates PPC meetings when delegated by the Parish Priest;
3. Represents the Parish Priest when delegated and renders a report to him;
4. Monitors the implementation of PPC decisions, programs and activities;
5. Coordinates with the Parish Priest and other PPC members in setting the
agenda for meetings;
6. Serves as parish lay representative in vicariate and diocesan affairs and
meetings;
7. Performs related tasks as the Parish Priest may assign.
IV. Secretary
21
1. Issues notices for PPC meetings and disseminates all needed
communications;
2. Records and reads the minutes of the meetings, and keeps all pertinent
records;
3. Ensures the effective flow of communication within the Parish;
4. Maintains at all times an accurate and up-to-date directory of the officers
and members of the PPC;
5. Performs related tasks as the Parish Priest may assign.
Responding to the mandate of the Second Plenary Council of the Philippines (PCP II)
and faithful to the thrust of the Diocese of Novaliches to build the Church of the Poor,
the parishes are committed to empower the faithful to grow as Christians and as a
community of disciples within the grassroots structure of Basic Ecclesial Communities
(BECs).
To ensure that this focal element of the vision-mission is realized, a BEC Pastoral
Team is highly recommended to be constituted, in order to focus on this particular
ministry of organizing BECs in the whole parish, particularly in the mission areas.
Organization includes immersion, dialogue of life, identification and training of leaders,
mobilization, prayer meetings, reflection and celebration.
24
A. BEC Organizational Structure
3. Two (2) or three (3) and more Buklurans can be grouped together, mostly by
reason of geographical proximity, into a KAWAN. This term has a more
pastoral nuance. The heads of each Bukluran constitute the leaders of the
Kawan.
4. Depending on the size of the parish and the existing natural groupings within
the parish, the Kawans can be grouped together according to Barangays,
subdivisions, phases or areas. This is to facilitate communication and
coordination. This grouping is termed PAMAYANAN, connoting a larger
and more complex community.
5. The Parish BEC Pastoral Team is a core group of leaders consisting of selected
organizers, formators, animators and pastoral workers, whose functions are to
organize communities and form servant-leaders.
1. Organizes, strengthens, sustains the BECS and trains lay leaders in the
parish;
2. Makes all Pamayanan Servant-Leaders automatic members of the Parish
BEC Pastoral Team;
3. Plans, implements, coordinates, monitors and evaluates the projects and
activities of the BEC in the areas;
25
4. All Kawan Servant-Leaders and Ministries shall regularly hold their
quarterly meeting and submit their reports regularly;
5. Submits periodically a progress report to the PPC;
6. Strengthens and sustains the organized BEC in the areas;
7. Serves as resource persons for formation and training of lay leaders in the
BEC;
8. Coordinates with the Vicariate and Diocesan BEC Teams about activities for
implementation at the parish level;
9. Performs related tasks as the Parish Priest may assign.
There are three (3) Teams which cluster the many ministries in the Parishes
accordingly. These are the: Worship Team, Formation Team, and Social Action Team.
By coming together into Teams, the Diocese gives emphasis to the synergistic and
collaborative nature in carrying out Christs missionary mandate. The PPCs share in
mission and aim to imitate Christ in his ways of doing.
A. Worship Team
This team attains its full effectiveness by leading and uniting the faithful to come
to the liturgical celebrations with full, conscious, and active participation in glorifying
the Lord aimed at the sanctification of parishioners. Headed by its Worship Team
Coordinator, it is composed of the following Worship ministries:
26
1. Ministry of Distribution of Holy Communion
a. The lector is to proclaim the readings from Sacred Scripture, with the
exception of the Gospel. He may also announce the intentions for the
Prayer of the Faithful and, in the absence of a psalmist, proclaim the
Psalm between the readings (#99 GIRM);
b. The commentator is to provide the faithful, when appropriate, with brief
explanations and commentaries with the purpose of introducing them to
the celebration of the Eucharist and preparing them to understand it
better. The commentators remarks must be meticulously prepared and
clear though brief. In performing this function the commentator stands in
an appropriate place facing the faithful, but not at the ambo (#105
GIRM);
c. Lectors and Commentators should be truly suited to perform their
respective functions and should receive careful preparation, so that the
27
faithful by listening to the readings from the sacred texts may develop in
their hearts a warm and living love for Sacred Scripture (#101 GIRM);
d. The Lectors and Commentators are to participate in the various activities
in the parish, particularly those formation programs aimed at enhancing
their growth in their ministry.
a. The Choir exercises its own liturgical function, ensuring that the parts
proper to it, in keeping with the different types of chants, are properly
carried out, and fostering the active participation of the faithful through
the singing (#103 GIRM);
b. There is to be a psalmist whose role is to sing the Psalm or other biblical
canticle that comes between the readings. To fulfill this function correctly,
it is necessary that the psalmist has an ability for singing and a facility in
correct pronunciation and diction (#102 GIRM);
c. It is fitting that there be a cantor or/and a choir director to lead and
sustain the peoples singing. When in fact there is no choir, it is up to the
cantor to lead the different chants, with the people taking part (#104
GIRM).
a. To serve at the altar and to assist the priest and the deacon (#98 GIRM);
b. To be responsible for the preparation of the altar and the sacred vessels,
and the articles for the celebration of the Holy Mass (#98 GIRM);
c. May carry the cross, the candles, the thurible, the bread, the wine, and
the water during the celebration of the Holy Mass (#100 GIRM);
28
d. To participate in the various activities in the parish, particularly those
formation programs aimed at enhancing their growth in their ministry.
6. Ministry of Care for the Sanctuary and Sacristy (Mother Butler Guild)
a. The Mother Butler Guild together with the Sacristans will have the
primary duty of carefully arranging the liturgical books, the vessels,
vestments and other things necessary for the celebration of the Holy Mass
(#105 GIRM);
b. The Mother Butler Guild members in coordination with the Sacristans
will participate in the cleaning and promoting the upkeep of the
Sanctuary, Sacristy and the House of the Lord in general;
c. As Handmaids of the Eucharist, the Mother Butler Guild members will
help in maintaining, procuring and caring for the sacred things necessary
for liturgical celebrations;
29
d. The Mother Butler Guild is to participate in the various activities in the
parish, particularly those formation programs aimed at enhancing their
growth in the ministry.
B. Formation Team
This team is composed of ministries who are dedicated to deepen the faith of all
faithful through basic, specialized, and on-going formation programs. They aim to
promote an effective catechesis on the renewal of the Church according to the Word of
God and the teachings of Vatican II and the Second Plenary Council of the Philippines
(PCPII). The following ministries are involved in this team:
30
2. Catechetical Ministry
4. Youth Ministry
a. Provides for the formation and organization of the youth to realize their
potentials, motivate their participation in church programs and prepare
them as future parish leaders;
b. Mobilizes the youth as instrument of evangelization for their fellow youth;
c. Coordinates with the Vicariate and Youth Commission on the diocesan
youth programs for implementation at the parish level;
d. Plans, implements and evaluates the programs and activities;
e. Recommends to the PPC relevant policies concerning the youth;
f. Coordinates and monitors the projects of the organizations under the
Commission on Youth of the Diocese;
g. Submits periodically a progress report to the PPC, Vicariate Youth
Coordinating Team, and Youth Commission;
h. Performs related tasks as the Parish Priest may assign.
32
the bonds of love between husbands and wives, parents and children. Headed by a
couple-coordinator, the Ministry is constituted by groups involved in this important
apostolate in the Church.
6. Stewardship Ministry
33
Committed to propagate the Spirituality of Stewardship, the Ministry
designs, implements, evaluates formation programs, structures or systems in the Parish
on the Spirituality of Stewardship and the Balik-Handog Program. The same is provided
for the different Parish Chapels, BECs and organizations, encouraging the whole parish
to adopt generosity and stewardship as a way of life and as witnesses of faith. The
Ministry specifically ensures that parishioners appreciate and live out their being good
stewards of all talents, time, treasure, life and faith.
a. Designs formation programs that would promote Spirituality of
Stewardship as a way of life in every parishioner, especially among those
involved in the different ministries;
b. Develops, plans and implements creative ways of tapping the resources of
the parishioners for self-reliance (Balik-Handog Program and Abolition
of Arancel System);
c. Comes up with activities that would concretely make people practice
stewardship for the Church and for the poor;
d. Submits ministry reports to the PPC on the Balik-Handog program;
e. Schedules regular Ministry meetings;
f. Performs related tasks as the Parish Priest may assign.
7. Vocation Ministry
Under the Social Communications and Media Ministry of the Diocese, this
ministry serves as the information dissemination and public relations office of
34
the Parish. The Ministry taps individuals with special interests or skills in the
field of media work and communications.
35
C. Social Action Team
The Social Action Team aims to increase access to basic social services,
implement needs-based programs for human, family, and community development, and
empower the most vulnerable sectors by advancing their causes and alleviating
impoverished conditions. The team covers a multitude of concerns and responds
through synergistic efforts of ministries. Basically, the goals and processes of Social
Action are categorized into three (3): Compassionate Care, Human Development, and
Social Transformation.
Compassionate Care Ministries are active in the Churchs works of Mercy. They
provide special care and preferential option to those who experience barely survival
means of living, crisis or especially difficult situations. Below are the ministries on
Compassionate Care:
The Health and Nutrition Ministry is concerned with the physical well-
being and total health of the person. They seek those who are malnourished,
sickly, and whose healths are neglected due to poverty and related circumstances.
36
2. Disaster Preparedness and Mobilization Ministry
The Ministry seeks to care for the elderly who are sometimes illiterate,
neglected, and abandoned by their families. The aim is to provide direct services
to address their basic needs for survival and to promote their rights as senior
citizens, assisting them in the attainment of services due to them.
37
Human Development Ministries are highly engaged in capacity-building. They
develop programs to enhance the education and competence of groups and individuals,
as well as to alleviate poverty through wealth creation and economic growth projects.
The PCCVA looks into the lot of children and adults who are in especially
difficult circumstances. They may experience abuses, violence, oppression or
discrimination. The Ministry aims to raise awareness on these issues and to
empower both children and adults as protectors of their rights to safety and
participation.
This Ministry ensures that steps are taken to involve persons with
disabilities in the overall Parish life. The Ministry works closely with NPOWRD,
which stands for Novaliches Pastoral Outreach for the Welfare and the Resources of the
Disabled, the Diocesan service commission for and with Persons-with-Disabilities. This
PWD Ministry creates parish programs that not only respond to their special needs but,
more importantly, seek to empower them to be productive agents of social
transformation.
a. Looks for PWDs and involve them directly in parish ministries and
pastoral programs;
b. Provides spiritual and values formation to PWDs and their families;
c. Provide assistance with health and rehabilitation;
d. Offers skills training to PWDs and refer them for income-generating
opportunities;
e. Offers counseling services and involve care-givers in their families and
in the parish;
f. Set-ups an NPOWRD desk and form PWD Advocates in the Parish;
g. Performs related tasks as the Parish Priest may assign.
40
a. Identifies the OFW families in the parish;
b. Conducts OFW Family Formation Program (OFFP) in communities;
c. Organizes the children of OFWs and conducts Sons and Daughters of
OFW Formation Program (SDOFP) in partnership with schools;
d. Provides legal/ paralegal remedies and counseling services;
e. Forms parish advocates for OFW families;
f. Partners with other agencies and groups, concerned with migrant issues;
g. Performs related tasks as the Parish Priest may assign.
9. Labor Ministry
Considering the large population of urban poor, the Land and Housing
Ministry becomes an important component in the work of evangelization. The Ministry
is tasked to further understand, along with the BECs in the mission areas, the issues,
41
needs and problems that confront the urban poor communities. The Ministry works in
close coordination with the Land and Housing Diocesan Commission.
42
g. Addresses justice , protection, peace and order issues through multi-
stakeholder collaborations and by seeking opportunities for the most
vulnerable sectors in society;
h. Performs related tasks as the Parish Priest may assign.
43
The Ministry on Ecology raises awareness and addresses environmental
issues in the parishes. It is concerned in promoting the Stewardship of Creation by
encouraging the parishioners to rethink ones actions and imminent impact on the
environment. The Ministry advocates for an alignment of policies, systems, and a
parishs way of life in ways that can preserve, enhance, and sustain life.
1. For newly-established parishes, the Parish Priest may begin to identify and
invite potential leaders, and gradually create an interim PPC. This will allow
the Parish Priest and the lay volunteers to get to know each other, build
rapport, and become more familiar with parish life. Ad hoc positions may be
assigned to the members of the interim PPC.
44
2. As a pastoral core group, the members can begin the process of understanding
the Diocesan Vision and Mission. A strategic session may be convened to draft
Parish Vision, Mission, and Core Values. An orientation on the roles and
responsibilities of the PPC shall follow. The interim PPC may be consulted in
the set-up of structures, systems, and start-up programs in the parish. After
some time, and with the discretion of the Parish Priest, the group can formally
appoint their leaders following the prescribed process (See below, Selection
and Tenure of Officers and Members).
B. Meetings
4. Special Meeting: The PPC shall also meet as the need arises, on a day and
time set by the Parish Priest and/or Chairperson.
3. Renewable Three (3)- Year Term for PPC Officers: The PPC Officers
Chairperson, Vice Chairperson, and Secretaryshall serve for a period of 3
years, subject to extension of another 3 years, when deemed beneficial and
pastorally effective by the Parish Priest.
4. No Term Limit for PPC Members: PPC Members-- Ministry and BEC servant-
leaders-- shall serve continuously, when deemed beneficial and pastorally
effective by the Parish Priest.
5. PPC Officers cannot hold two (2) or more major positions during his/her
term.
46
6. In case of vacancy due to prolonged illness, death, resignation, loss of trust
and confidence, or transfer of residence among the appointed officers of the
PPC, the newly-appointed officer(s) shall serve only the un-expired term of
the vacated position(s).
7. As President of the PPC, the Parish Priest may formally terminate a PPC
Officer or Member based on valid reasons for dismissal (i.e. Grave err in Code
of Conduct) or when deemed pastorally sound and prudent.
2. With Home Owners Associations: The PPC shall aim to maintain neighborly
and good working relationships with the Home Owners Associations (HOAS).
Parishes shall respect and abide by the guidelines of the association
pertaining to use of common spaces in the community. The same reverence is
expected from the HOAS in matters concerning the Parish. HOAS have no
control over parish or chapel programs and finances.
47
only enter into time-bound Understandings or Agreements so as not to bind
the succeeding parish management.
Servant-Leaders bring out the best in people by first bringing out the best in themselves.
The PPC as a body of servant-leaders are called to live lives of integrity, modeled upon
Catholic social teachings and most importantly, upon Christ. This section is dedicated to
assisting members and officers in the proper conduct, respectful of ones office.
A. Code of Conduct
1. The PPC is a venue not only for matters relevant to the pastoral life of the
parish, but typifies the ideal community of the faithful: a community that is
united in the midst of diversities. Therefore, each member should strive to
keep the unity of the PPC through mutual love, respect and care for one
another.
2. The PPC is to be one heart and one mind with the Parish Priest; therefore,
members must at all times refer to their pastor, through respect and
obedience, as he acts in the person of Christ.
3. Each member, while striving to contribute to the good of the PPC and the
parish in general, is to give his/her honest opinion especially on matters in
which he/she has competence. It is considered as right and obligation to make
their opinions heard, while respecting the opinions of others.
4. Whenever a consensus has been achieved the PPC presents the matter to the
Parish Priest. The Parish Priest, although bound by law to consult the PPC on
matters affecting pastoral administration, may or may not act according to the
recommendation, especially if it contradicts right judgment, diocesan
statutes, and the moral precepts of the Church. The parish priest, by reason of
48
his pastoral leadership, has the prerogative in matters concerning
administration of the parish.
5. Officers and members of the PPC shall attend regular PPC meetings as well as
emergency meetings called by the Parish Priest. In case of absence, he/she is
to inform the Parish Priest, the coordinator or servant-leader of the reason for
the absence.
8. Members of the PPC are to be examples of service towards all, especially the
poor and the marginalized. They are to strive to contribute positively to the
teaching of the Lord to take care of the least, the lost and the last, by their
preferential option for the poor as the measuring stick for creation of policies
and programs in the parish.
49
B. Discipline and Accountability
2. Any member of the PPC who has been proven guilty, may be suspended or
removed by the Parish Priest on the basis of the commission of one of the
following:
3. The Parish Priest may suspend or remove any member of the PPC upon valid
grounds, from those mentioned above, without prejudice to due process.
50
XI. AMENDMENTS
Amendments to the guidelines require two-third (2/3) votes of the total number of
Parish Priests and Chairpersons during the meeting convened by the Bishop for this
purpose. The Guidelines shall be reviewed every five (5) years.
51
PARISH FINANCE COUNCIL (PFC) GUIDELINES
The establishment of a Parish Finance Council is mandatory under the Canon Law of
1983. This is also underscored by the Second Plenary Council of the Philippines (PCP
II, 269).
Pastorally, the development of the local church especially in the area of the lay
involvement and participation in the church life entails the maximization of the many
talents in financial management.
Based on Canon 537, the PFC is tasked to help the parish priest in the administration
of the goods of the parish. Its role and mission, therefore, is to assist and advise the
parish priest in the development, mobilization and maintenance of the financial and
material resources of the parish.
III. FUNCTIONS
As a consultative body, the Parish Finance Council (PFC) has the following function:
b. Monitors the income and expenses of the PPC Fund, Ministry Fund and
Chapel Stewardship Team Fund and reports periodically on the results thereof
to the Executive Committee and parishioners
f. Assists the parish priest in maximizing the use of assets of the parish
g. Studies and develops the creative way of tapping the resources of the people
for self-reliance (Balik Handog Program and Abolition of Arancel System)
A. Officers
a. Parish Priest
b. Chairperson
c. Vice Chairperson
d. Secretary
e. Treasurer
f. Auditor
53
V. QUALIFICATIONS OF MEMBERS
A. Parish Priest - is the head or President since the Code entrust to Him the
responsibility for the administration of the entire parish. He shall have the
following duties:
1. Appoint the Officers and Members of PFC;
2. Creates committees whenever necessary, and appoints personnel as may be
needed for the administration of the PFC Fund;
3. Convene and Presides over all PFC, but could request the Chairperson to
moderate the meeting;
4. Works towards the attainment of the mission of PFC, directs and
coordinates its activities;
5. Sign checks and vouchers together with the PFC Chairperson of Treasurer
in the disbursement of funds in accordance with financial norms and
procedure of the council;
54
6. Lead in the budget hearing for all ministries and support groups and
approved the budget;
7. Formally terminates a PFC member gravely erring in faith and morals and
seriously neglecting to discharge his/her duties and responsibilities.
B. Chairperson
1. Works in close coordination with the Parish Priest;
2. Moderate PFC meeting when delegated by the Parish Priest;
3. Prepare the Agenda for approval of the Parish Priest;
4. Presides all meeting of all Chapel Stewardship Treasurer and Stewardship
Ministry Treasurer;
5. Co-sign checks and vouchers with the Parish Priest in the disbursement of
fund;
6. Represents the PFC in all meetings and activities in the parish, Vicariate
and Diocese;
7. Leads the PFC in planning, implementing, monitoring and evaluating its
year-round program of activities;
8. Participates in the evaluation of parish pastoral programs and assist the
Parish Priest in budget hearing for all ministries and support group.
C. Vice Chairperson
1. Assists the Chairperson in the performance of his duties;
2. Assumes the duties and exercises the powers of the Chairperson in the
latters absence or inability to do so;
3. Performs such other duties as may be assigned to him from time to time.
D. Secretary
1. Keeps a record of proceedings of all meetings of the PFC and prepares the
minutes thereof;
2. Provide the members of the PFC with notices and minutes of meetings and
other official correspondence;
55
3. Maintains an accurate and up-to-date directory of officers and members of
the PFC;
4. Receives financial reports from ministries, support groups and PFC;
5. Prepares transparency reports for the church announcements, bulletin
boards and parish newsletter;
6. Safeguards the records of PFC;
7. Performs such other duties as the Chairperson may assign from time to
time.
E. Treasurer
1. Handles the day-to-day transactions of the PFC;
2. In the absence of Chairperson, may sign checks and vouchers;
3. Maintains the Councils book of accounts;
4. Prepares the financial reports for the PFCs monthly meetings and special
reports as may be required from time to time;
5. Performs such other duties as the Chairperson may assigned to him from
time to time.
F. Auditor
1. Acts as internal auditor of the PFCs books of account and as external
auditor to the Chapel Stewardship books of accounts as well as ministry
and mandated organization fund;
2. Performs such other duties as the President/Chairperson may assign
from time to time.
L. Properties Management
1. Conducts a yearly inventory of the Church properties
2. Serves as property custodian of the Parish/Shrine
3. Performs such other duties as the Parish Priest or the Chairperson may
assign.
57
VII. TENURE
The appointed officers and members of PFC shall serve for a period of three years,
subject to extension of another three (3) years, if Parish Priest deems if necessary.
VIII. MEETINGS
The Parish Finance Council is co-equal with the PPC and it works in close coordination
with both of them in performance of its tasks.
58
CHAPEL MANAGEMENT GUIDELINES
I. PREFATORY STATEMENT
In line with the nature of churches and chapels which Canon Law defines as buildings
and places intended specifically for divine worship (Can 1214, 1223, 1226), being ever
mindful of the spiritual well-being of our people and becoming increasingly concerned
with the need to properly administer these churches and chapels in order to make them
even more accessible to our people while wisely and prudently regulating their use, and,
moreover, in our desire to provide for a more appropriate organizational structure in
support of their administration, the following are heretofore set forth for the guidance
and compliance of everyone.
b. Church - means a sacred building intended for divine worship, to which the
faithful have the right of access for the public exercise of divine worship (1214)
c. Oratory - means a place which, by permission of the Ordinary, is set aside for
divine worship, for the convenience of some community or group of the faithful
who assemble there, to which however other members of the faithful may, with
the consent of the competent Superior, have access (1223); all celebrations may
59
take place in a lawfully constituted oratory, apart from those which are excluded
by the law, by provision of the local ordinary, or by liturgical laws (1225)
d. Private Chapel - is a place which, by permission of the local Ordinary, is set aside
for divine worship, for the convenience of one or more individuals (1226)
Without prejudice to the provision of 1227, the permission of the local Ordinary is
required for Mass and other sacred celebrations to take place in any private chapel
(1228)
1. Parish Churches are better owned by the Roman Catholic Church in order to
absolutely assure and safeguard her rightful jurisdiction over them and to so
enable her designated pastors to truly and effectively exercise their roles not only
as faithful servants and shepherds of the community of the faithful placed under
their care but also as prudent and vigilant stewards thereto with the right and
duty to administer those places within their parish territory, thereby ensuring
that the uses of these places are in keeping with their very nature precisely as
sacred buildings intended for divine worship.
1.1 As regards the Lot on which the church building stands, a Transfer
Certificate of Title (TCT) in the name of the Roman Catholic Bishop of
Novaliches is sine qua non or necessary condition to establishing for a fact
rightful ownership over the same and ensuring the effective and efficient
pastoral administration and regulation of the building that stands thereon.
60
1.2 However, if the proper Transfer Certificate of Title is not obtainable, the
viable alternative thereto is for the Church to enter into a Memorandum of
Agreement (MOA) with the Homeowners Association concerned as
represented by its Board; the MOA shall be signed by the Roman Catholic
Bishop of Novaliches himself.
2. Chapels like parish churches are likewise better owned by the Church for the
same reason that like churches, chapels are also places intended for divine
worship. Therefore, private chapels and oratories are discouraged.
2.2 If the lot on which the Chapel stands is considered to be an open space of a
Subdivision and therefore intended to be as a matter of fact and of law for
the use of other residents as well, the Chapel in reality is a multi-
purpose buildings at most, not a Chapel in a real and canonical sense
(Cf. Canon 1216). Under the provisions of Pres. Decree No. 1216 and
Republic Act No. 99041, they are supposedly owned by the Government.
Henceforth, in places such as those in open spaces, there is no imperative
need for a Sub-Parish Council to be instantly established thereat. Indeed,
61
such is to be prudently observed so as to avoid unnecessary disputes with
the Homeowners Board and the Homeowners Association. The Parish
should instead work hand in hand with the Board on important church
concerns so that the Subdivision homeowners will remain undivided as a
community and at the same time, enable the residents to live their lives
quite harmoniously connected with the Church as represented by the
Parish.
2.3 All things said, Sub-Parish Councils which are actually already existing
and working harmoniously with the Board of the Homeowners
Associations can maintain their peaceful status quo even if their chapels
are only standing in the open spaces of the subdivisions.
3.2 Parish priests under whose territory such government institutions hosting
Chapels do fall should show real concern and profound interest in the
pastoral care of those people. They should make their fatherly if not
fraternal presence felt, encouraging and supporting the conduct of worship
and prayer services in their chapels and possibly helping out in arranging
and conducting retreats and recollections therein. They should see to it
that worship services follow the established liturgical norms of the Church
62
and that faith formation programs adhere and conform to the teachings of
the Church.
3.3 As for Mass collections, those in charge of Chapels should come to know
about the diocesan provisions and norms on chapel remittances with
respect to their parishes and to practice them accordingly (Infra.).
4.1 Chapels in schools run by Religious, are understood to be under the care
and supervision of the assigned Religious. Particularly if and when the
school chapel happens to host a Blessed Sacrament, these Religious are
expected to keep and safeguard the Sacrament in the Tabernacle and see to
it that it is given proper respect and reverence at all times.
4.2 Chapels in schools run by private persons or corporations are not given
permission to reserve the Blessed Sacrament. Contrary practice are hereby
derogated.
4.3 The Parish priest under whose territory such a school with a chapel in it
exists and in which the Most Blessed Sacrament is kept is tasked to make
sure that the Sacrament is sufficiently safeguarded, i.e., placed in a
tabernacle and provided with a vigil light, and given proper respect and
reverence by everyone at all times.
5.1 Money and goods in-kind offered by the Faithful on the occasion of a sacred
function such as the Holy Eucharist are totally considered as owned by the
Church. They are rightly Church Property and must be turned-over to the
Church, subject to the accounting policy of the Diocese.
63
5.2 Collections during Holy Mass in Multi-Purpose Buildings likewise remain
property of the Church as the Mass offered in such places is a service of the
Church to the residents concerned, and the Board acting as Administrator
of such Multi-Purpose Buildings has no right over the Mass collections nor
can it impose charges for the said Sacred Rite.
6.2 In accordance with their nature and demands, Sacred Functions are to be
performed in Parish Churches which are particularly designated for the
purpose; provided however, that if allowed by, or pre-arranged with the
Parish, they can also be celebrated in the Chapels.
6.3 Without limiting the use of Chapels to those that pertain to religious
worship alone but instead broadening and deepening the same through
related activities which would redound to the good of the faithful, e.g., faith
formation such as catechesis, recollection, community meetings, seminars
and workshops, the express consent and approval of the parish priests must
first be obtained.
64
7.1 No Church or chapel construction may be started without the express
permission of the Bishop of the Diocese. Guidelines on construction of the
chapel shall be followed as designed to fit to the liturgical requirements.
(Guidelines shall be formulated by the RCBNI)
7.2 In this regard, the Bishop shall give permission to chapel construction only
when the Church has established clear jurisdiction and rightful regulation
or control over the lot, through a Transfer Certificate of Title or through a
MOA, as the case may be. Either of these two (2) legal prerequisites should
already be fulfilled or firmly in place before the start of construction.
8.1 By their very nature and purpose and for the sake of their rightful
regulation, Chapels should be managed directly, if not at least supervised
by the parish priests under whose jurisdiction these Chapels do fall.
8.4 According to their wise and prudent judgment and without prejudice to
the already existing good dynamics within the subdivisions, parish priests
are called upon to help form, organize, develop and sustain Chapel
Councils in the service of the faithful in the area and in accord with the
Church vision and mission of the Diocese as well as with guidelines and
policies set thereby and therefrom, for the glory of God Almighty and the
good of the entire Church.
9.1 With a view to instilling in the minds and hearts of people concerned that
right Christian understanding and proper attitude with respect to
leadership and administration of chapels, that is, in terms of stewardship
and teamwork rather than of personal possession and individual
monopoly, Chapel Stewardship Team is the preferred way of calling and
addressing such a group of people in charge of chapels.
9.2 Parish priests can only effectively help form and organize Chapel
Stewardship Teams by first and foremost conducting regular and frequent
visits to the chapel areas concerned, for it is through these pastoral visits
that they can come to know the people living there much better and learn
to identify without doubt potential leaders from among them.
66
wait before directly intervening in its affairs; to first observe and study the
chapel community and its group dynamics, i.e., worship, fellowship, and
social service. Only then can the parish priest move more effectively and
with less prejudice evaluate its performance and identify areas for growth
and development.
9.4 If any change in the leadership of the council or team is deemed necessary,
he should first ask people around, people who are actively involved in the
chapel community and in whom he could sense real care and concern for
the common good of the community. It is these people upon whom he
could well rely and from whom he could well ask to nominate leaders and
to carry out this task in writing.
9.5 After receiving the list of nominations, the top three nominees made by
the members of the community at large, are formally announced and
thereafter vetted for integrity and capacity to lead in the service of the
community. Consultations with other members of the community both in
the chapel area (i.e., from below) and on the level of the parish council
leadership (i.e., from above) can and should rightly be made in order to
ensure that the parish priest can come up with the best of choice.
9.6 Once chosen, the parish priest talks privately to the chapel stewardship
team leader-elect and explains carefully to him/her the vision-mission of
the parish and how the chapel community can actually get involved and be
part of the full realization thereof. In this more confidential and formal
discussion with the chapel-leader elect the parish priest can get to see
through much more clearly this leaders sense and sensibility and thus give
him more appropriate advice and direction.
9.7 After having reached mutual understanding and agreement on the work of
service of the chapel stewardship team leader, then during the celebration
of Holy Mass following that meeting and agreement, the name of the
67
chapel-leader elect is formally announced to the community and he/she is
subsequently installed.
9.8 After his installation as leader of the chapel community, the new leader is
given the chance and opportunity (maximum of ten days) to choose and
nominate the members of his Stewardship Team, i.e., people who will
work and collaborate with him, at least five but no more than seven. After
talking with each and every one of them, the chapel stewardship team
leader-elect submits their names in writing to the parish priest who in turn
studies the choices and gives his opinion and formal approval.
9.9 Once the names of the chapel stewardship team members are approved by
the parish priest, they are formally announced during Mass and are
subsequently installed with the Chapel Stewardship Team Leader (if he
has not yet actually been formally installed) or in his presence (if he has
already been previously installed).
9.10 Consisting of the (1) Chapel Stewardship Team Leader and (2) his Deputy,
(3) the Secretary, (4) the Treasurer, and (5) the Auditor, the Chapel
Stewardship Team is better completed with two more Council Members
acting as fiscalizers as it were, making them seven in all.
9.11 Once formed as Chapel Stewardship Team, immediately the officers and
members set out to work: work in service and care of their chapel
community and in close coordination and collaboration with their Parish
Priest and their Parish Pastoral Council wherein they are allotted a Council
Seat. Their term of office is three years with the possibility of renewal for
another and final term of three years.
9.12 Chapel Stewardship Team leaders could and should only serve two
consecutive terms. Afterwards they need to stand down for a break of at
68
least three years in order to give way to others for similar exercise of
leadership in the community. Only afterwards can they be nominated yet
again, approved, and installed by the parish priest.
10.2 The Team through its Leader is duty bound to regularly consult with their
parish priest and seek his approval prior to organizing and holding any
important and pastorally significant activity or program in their chapel
area. They are likewise to report to him on the outcome of said activities or
programs and solicit his honest opinion and evaluation of the same for
some possible future conduct of similarly related endeavors.
10.3 To foster smooth and close coordination with the mother parish as well as
harmonious collaboration with its instrumentalities and affiliates
particularly the Parish Pastoral Council, the Chapel Stewardship Team is
to set up an organizational structure reflective of that of the Parish with
Ministries similarly named and organized as those in the Parish. The Team
is to conduct therefore its own chapel programs and activities closely
following the same organizational structure and adhering to the same
vision-mission of the mother parish of which it is always a part.
69
to be remitted without unnecessary delay. Copies of the chapel financial
report are to be submitted to the office of the Parish Priest as well as to the
Pastoral Council for easy reference, evaluation, and corresponding action.
10.5 While the Chapel area through its Chapel Stewardship Team is to show
utmost loyalty, fidelity, commitment, and generosity to its mother parish
at all times, the mother parish in turn through its Pastor and Pastoral
Council is to show its greatest solicitude, love and concern for its chapel
community and Chapel Stewardship Team. It must help foster the growth
and development of the chapel community, assists it in meeting its urgent
needs especially in dire and very trying situations, always remembering
that its chapels are a microcosm of its own reality as Church- a Community
of the Lords disciples held together by the same faith, hope and love.
70
71
72