Fifteen Years of Service In the Pastoral Care of the Filipino

Community Filipino Ministry

Lenten Reflections, Divine Word Retreat Center, Riverside May 14 – May 15, 2008

• May 23 – May 27, 2008, Asian Theology Conference and Consultative

Meeting on Asian and
Pacific Ministries; the members of the Board representing the Filipino
Ministry – DSB were Fr.
Arturo JU. Monzon-Balagat, Fr. Antonio G. Abuan, MS, Naida C. Castro,
and Merci Littaua, together
with Social Concerns Committee Member Maria Sanchez. Ms. Castro
reported on the activities of
the Filipino Ministry – DSB and gave a copy of the documentary
“Discovering and Rediscovering the
Philippines to Cecile Motus, Assistant Director of the Secretariat of
Cultural Diversity in the
Church, Asian and Ethnic Affairs, USCCB; venue: Tucson, AZ.
• September 10, 2008. Reflection in the Lives of San Lorenzo Ruiz and the
Venerable Mother
Ignacia del Espiritu Santo; presenter/facilitator; Fr. Dennis Legaspi;
venue: St. Joseph – Fontana.
• October 11, 2008. Simbang Gabi Reflection and Workshop (First
Session); presenter; Fr. Dennis
Legaspi; facilitator: Merci Littaua and Nini Dyogi; venue: St. Theresa –
Palm Springs.
• October 18, 2008. Simbang Gabi Reflection and Workshop (Second
Session); presenter; Very Rev.
Benjamin E. Alforque, MSC, SSL; facilitator: Naida Castro and Bernadette
“Chabs” Aranez; venue:
St. Margaret Mary – Chino.
2008 Simbang Gabi Reflection and Workshop (2nd Session), St. Margaret Mary, Chino
Fifteen Years of Service In the Pastoral Care of the Filipino
Community Filipino Ministry
Social Concerns Committee
• June 2006, provided financial assistance to benefit the victims of the
mudslides in Leyte.
• March 12 – 14, 2007, Ecumenical Conference on Human Rights in the
Philippines; attended by Fr.
Benjamin E. Alforque, MSC and Naida Castro as representatives of the
Filipino Ministry – DSB;
venue: Washington, DC.
• March 21 – 25, 2007, Permanent People’s Tribunal – attended by Fr. Art
Balagat as
representative of Filipino Ministry – DSB; venue: The Hague,
Netherlands.
• April 28, 2007, “AHA! GANITO NA NGA BA?” The Catholic Social
Teachings and the Philippine
Realities: Challenge to U.S. Catholics; presenters: Verne Schweiger,
Office of Social Concerns,
DSB and Marie Hilao-Enriquez, Secretary General – KARAPATAN (Human
Rights Organization in
the Philippines); venue: St. George - Ontario.
• July 15 – 20, 2007, Social Concerns Summer Institute; attended by
Social Concerns Coordinator
Frank Lansang as representative of the Filipino Ministry – DSB; venue:
Milwaukee, Wisconsin.
• August 10, 2007, Forum: Analysis and Prospects of Contemporary
Philippine Society; guest
speaker: Marie Hilao-Enriquez, Secretary General – KARAPATAN, an
alliance of human rights
organizations in the Philippines committed to the defense of people’s
rights and civil liberties,
supporting the struggles of oppressed Filipinos for justice and genuine
peace and development;
venue: St. George – Ontario.
•December 5, 2007, National Alliance of Filipino Concersns (NAFCON)
Regional Meeting in
collaboration with the Social Justice Committee to promote concerns
among Filipinos. NAFCON
VenueMeeting,
St. December 5, 2007 held at St. George, Ontario
George, Ontario.
Fifteen Years of Service In the Pastoral Care of the Filipino
Community Filipino Ministry

• 2007 Guadalupe Award

presented by Most Rev. Gerald
R. Barnes to Josie Dumdum,
parishioner of St. Paul the
Apostle – Chino Hills.
• 2007 Most Outstanding
Filipino Award presented by
Phil Central to Very Rev.
Benjamin E. Alforque, Vicar
Forane, Riverside Vicariate and
Parochial Vicar, St. Catherine2007 Most Outstanding Filipino 2007 Guadalupe Awardee
of Alexandria – Riverside. Awardee, Fr. Ben Alforque, M.S.C. Josie Dumdum

• February 9, 2008, Bishops’ Dinner; funded six representatives in

solidarity with the fund raising
campaigns of our Bishops; venue: Riverside Convention Center.

2008 Bishop Barnes Annual Dinner Celebrations

Fifteen Years of Service In the Pastoral Care of the Filipino
Community Filipino Ministry

• September 12, 2008, San Bernardino Launching of the Filipino Ministry –

DSB’s Documentary:
Discovering and Re- Discovering the Philippines; sponsored by the
Social Concerns Committee in
collaboration with the Youth and Young Adults Committee; venue:
Sacred Heart – Rancho
Cucamonga.

September 4, 2008, Fr. Ben Alforque, MSC and Naida Castro, Channel 18 Los Angeles Interview on the Launching of
Discovery and Re-Discovering the Philippines

September 12, 2008 Launching of Discovery and Re-Discovering the Philippines

 Fifteen Years of Service In the Pastoral Care of the Filipino
tober 11,Community Filipino
2008, Los Angeles Ministry
Launching of the Filipino Ministry – DSB’s Documentary:
scovering and Re- Discovering the Philippines; sponsored by the Filipino Ministry – DSB a
ember organizations of the National Alliance for Filipino Concerns (NAFCON); venue: Gle
rary Auditorium – Glendale.

poralities (Finance) Committee

y 8, 2007, first Filipino Ministry DSB GOLF TOURNAMENT; event coordinators: Dixon and
sie Cristobal; proceeds to benefit various activities of the Filipino Ministry – DSB, such a
manitarian assistance for natural and man-made calamities, Youth and Young Adult Ed
posure Programs on Filipino Roots and World Youth Day 2008; venue: Moreno Valley Go
urse.

2007 First Filipino Ministry, Diocese of San Bernardino Golf Tournament

uary 13, 2008, 2nd Annual National Migration Mass: From Many, One Family of God; spo
the Office of Social Concerns and the Asian and Pacific Islander Ministry – DSB; main ce
st Rev. Rutilio del Riego; venue: Holy RosaryCathedral – San Bernardino.
bruary 9, 2008, provided financial assistance to the diocese for the victims of the fire t
read in the mountain resorts of San Bernardino County.
ril 8, 2008, provided financial assistance to Tulong Sa Bayan to assist in the search for
nas Burgos, a victim of human rights violations in the Philippines.
 Fifteen Years of Service In the Pastoral Care of the Filipino
Community
April 18, 2008, providedFilipino Ministry
financial assistance to KARAPATAN, a non-government organiza
the Philippines, to provide scholarships for the children of desperciados (victims of hum
violations) in the Philippines.
April 24, 2008, provided financial assistance to support Iraqi Catholic youth and young a
attending World Youth Day 2008.
pril 29, 2008, supported 25 Filipino youth to attend the 2008 Asian-Pacific Youth Day; v
St. George – Ontario.

2008 Participants to the Asian Pacific Youth Day

April 29, 2008, provided financial assistance in funding projects

of the Ecumenical Movement forJustice and Peace (EMJP) in
the Philippines.
une 26, 2008, provided financial assistance to Iskolar ng
Bayan to provide scholarships for five children in the Philippines.
2008 Guadalupe Award presented to Raoul and Melinda
Raymundo, parishioners of St. Paul theApostle – Chino Hills. 2008 Guadalupe Awardee
Raoul and Melinda Raymundo
Fifteen Years of Service In the Pastoral Care of the Filipino
Community Filipino Ministry

• July 2008, first Filipino Ministry – DSB Directory; purpose: to

commemorate 15 years of service in
the Diocese of San Bernardino; it is a means for the leadership in the
Filipino Ministry – DSB to
express its deepest gratitude to the Filipino community for its generous
support of the programs and
activities of the Filipino Ministry – DSB; the directory will serve as a tool
for individuals, families,
parishes and other organizations to outreach and promote intra-and
intercultural collaboration in the
larger Church community.

Members of the Directory Editorial Board

Since the inception of the diocesan Filipino Ministry to the present, the
Constitution and By-Laws have been amended twice, the latest of which
added a third Member-at-Large. Appointed to this position was Nel Rabe
of St. Peter and St. Paul in Alta Loma. Also, changes in parish, family
and/or professional lives of our volunteers have resulted in new
leaderships in the Vicariate and Standing Committees. Responding to the
needs for new Vicariate Representatives and Alternates in the Hemet
Vicariate were Vic Eslava and Oscar Rull, who was later succeeded by
Ariel “Jojo” Jamisola, and in the
Fifteen Years of Service In the Pastoral Care of the Filipino
Community Filipino Ministry
Committee remains open to date. Nini Dyogi, however, has graciously
accepted to take care of the committee in an acting capacity.
And so, here we are, fifteen years later. We have increased the number
of Parish Filipino Ministries in the Diocese of San Bernardino and we have
developed vicariate teams. Together with the Vicariate and Alternate
Representatives, we have held Quarterly Filipino Ministry – DSB Vicariate
Meetings hosted by various Parish Filipino Ministries.
Fifteen years later, we still need to continue to grow in faith from the
level of basic catechism to the level of adult faith formation, from an
individual privatized faith to a community and multi-culturally shared
faith, from confusions and identity crises among our young Filipinos and
Fil-Americans in relation to their family background, parental guidance
and upbringing, and the challenges of married life among their parents,
and, finally, we need to revisit the difficult situations obtaining in the
Philippines that caused us to migrate and the economic advancement we
have now attained in the US, our host country and adopted motherland.
When we do this, we know how blessed we are. We are a gifted and
talented
people, but these gifts and talents are unused, misused and abused.
Ours is a faith that is deeply rooted in the Judaeo-Christian and
indigenous traditions, but when practiced, continues to be fixated in
devotions. Our family values of close family ties, extended family and
community life are being confronted with the culture of individualism,
consumerism, hedonism and materialism: we are tempted to focus our
attention and concerns from persons to things, from being and becoming
to having and possessing. Many of our talents are involved with the
liturgy, especially the music ministry, although we are educated and
capable of participating in the ministries of proclamation and
evangelization, of service and community-building. Indeed, we have
improved in our economic and social standing, but we tend to serve by
dole out rather than by works of charity, justice and liberation: our social
concerns are more oriented to donations and social services rather than
to empowerment, advocacy and transformation.
Thus, we see that we are our own obstacles to growing as mature and
committed Christians and Catholics. We multiply by division; we are
victims of a dualistic worldview, where soul is separate from the body,
which allows us to be liturgically active but socially uninvolved,
indifferent and oppressive. We are victims of a colonial mentality, and
the miseducation that such dualism and mentality entail. We have
devotional groups and lay movements that have not been responsive to
and aligned with the Diocesan Vision-Mission, Goals, Policies and
Fifteen Years of Service In the Pastoral Care of the Filipino
Community Filipino Ministry
1. Promoting formation and providing assistance and guidance in the
organizational development of a
Filipino Ministry at the parish level;
2. Assisting in the pastoral care and service to the Filipino community
particularly the poor and
oppressed through parish and diocesan programs;
3. Facilitating adult, young adult and youth evangelization by using
formation and catechesis
relevant to Filipino culture and religiosity;
4. Fostering Filipino faith communities in accordance with Filipino family
values and meaningful worship
while promoting dialogues and solidarity with other cultures;
5. Promoting the vocations of priesthood, deaconate, religious life and lay
ministries; and
6. Promoting international solidarity with other ethnic communities and
nationals in the larger Church
community.

Our Present and Future Needs and Continuing

Challenges:
• On-going education/formation of our people: a graduated curriculum.
• Developing leadership and organizing skills among the new and the
young.
• Determining our significant dates for common celebrations and
advocacies.
• Identifying Movements of Hope in the country of origin, in Asia-Pacific,
in the US Church and Society,
local, national and international.
• Establishing solidarity ties with Movements of Hope through
communication, mutual education and
exchange, partnering in socio-economic projects and joint advocacy and
prophetic actions.
• Consultation with the youth, starting from the local community level to
the national level to evolve
their own pastoral program.
Fifteen Years of Service In the Pastoral Care of the Filipino
Community Filipino Ministry

our faith, religiosity and culture as Filipino Catholics in the Diocese of

San Bernardino. Among the
future programs and activities approved by the Board of Directors at its
meeting on August 1, 2008,
include but are not limited to the following:
• November 1, 2008, General Assembly; venue: St. Elizabeth of Hungary –
Desert Hot Springs.
• November 4 – 20, 2008, A Journey Through Biblical Israel, Palestine,
Jordan and Egypt - A
Biblico-Theological Reflection of and in the Holy Land with Fr. Benjamin
E. Alforque, MSC and Fr.
Tony G. Abuan, MS; sponsored by the Evangelization and Family Life
Committees.
• January 23 – February 6, 2009, Medical Mission and 2009 Discovering
and Re- Discovering the
Philippines: Filipino Ministry – DSB at work in Isabela and Mindoro;
sponsored by the Youth and
Young Adult, Social Concerns and Evangelization Committees.
• March 28 – 29, 2009, Asian and Pacific Pastoral Institute; in
collaboration with the
Subcommittee on Asian and Pacific Affairs of the USCCB’s Committee on
Cultural Diversity in the
Church (CCDC), the Ministry Formation Institute (MFI) – DSB, the Asian
and Pacific Islander
Ministry – DSB, and the Filipino Ministry – DSB; venue:Pastoral Center.

Our Hopes and Expectations:

It is our undying hope and fervent expectation to bring our Filipino and Fil-
American community into a real communion that lives out the gospel
values of love, truth, justice and peace for the event of God’s Kingdom; to
be integrated into the larger US Church, without losing our own identity,
but open,

welcoming and ready to be enriched by the cultural identities and faith-

life experiences and expressions of others; to integrate our Filipino values
with the diocesan core values by strengthening our sense of hospitality,
family life, “bayanihan”, and promoting our being “makatao, maka-Diyos,
makabuhay, makabayan and “maka-kalikasan”; and, yes, finally, to
ion and By-Laws of the Filipino Ministry, Diocese Of San Bernardino
Mission Statement:
We, the Filipino Faithful of the Diocese of San Bernardino,
sharing equal dignity with the larger Church community and
called to be one body, unite with our Bishops in a worshiping,
serving and evangelizing Filipino Ministry. As proactive
members of our parish communities, we pledge to use our gifts
and talents for the pursuit of justice, peace, integrity of creation,
and Christian Unity.
ARTICLE I
PURPOSE, GOALS AND OBJECTIVES
Purpose and Goals:
The purpose of the Filipino Ministry is to assist the Bishops,
priests and personnel of the Diocese of San Bernardino in their
pastoral outreach to the Filipino community in order to facilitate
the latter’s inculturation and integration into the larger Church
community. This would allow the Filipino culture and religiosity
to help enrich and strengthen the faith of the larger Church
community by promoting the Gospel values of “maka-Diyos”
(pro-God), “maka-tao” (pro-people), “maka-Bayan” (patriotic),
“maka-buhay” (for life) and “maka-kalikasan” (for the integrity
of creation).
Objectives:
The objectives of the Filipino Ministry of the Diocese of San
Bernardino are:
1. To promote formation and provide assistance and guidance in
the organizational development of a Filipino Ministry at the
parish level.
2. To assist in the pastoral care and service to the Filipino
community particularly the poor and oppressed through parish
and diocesan programs;
3. To facilitate adult, young adult and youth evangelization by
using formation and catechesis relevant to Filipino culture and
religiosity;
4. To foster Filipino faith communities in accordance with
Filipino family values and meaningful worship while promoting
dialogues and solidarity with other cultures;
5. To promote the vocations of priesthood, deaconate, religious
life and lay ministries; and
6. To promote international solidarity with other ethnic
communities and nationals in the larger Church community.
Status:
1. The Filipino Ministry is a non-profit organization under the
Roman Catholic Diocese of San Bernardino.
2. The assets and income of this Ministry are earmarked solely
for the mission, purpose, goals and objectives of the
organization. Therefore, no part of the profits or net income of
the Ministry shall be used for the benefit of any director, trustee,
officer or member thereof, or for any private individual.
3. The whole Filipino Ministry is under the leadership and
guidance of the Roman Catholic Bishop of San Bernardino, a
corporate sole, integrating it as a non-profit organization.
Main Office:
The main office of the Filipino Ministry of the Diocese of San
Bernardino for its business transactions is at the Diocesan
Pastoral Center, 1201 East Highland Avenue, San Bernardino,
CA 92404. It may also have offices in other places as its
business may require and as the Board of Directors may
designate.
ARTICLE II
MEMBERSHIPS
Memberships:
1. Any Filipino Catholic who resides in the counties of San
Bernardino and Riverside and who believes in the mission,
purpose, goals and objectives of the Filipino Ministry of the
Diocese of San Bernardino may become a member shall
constitute the General Assembly.
2. Any non-Filipino Catholic who supports the mission, purpose,
goals and objectives of the Filipino Ministry of the Diocese of
San Bernardino may also join the organization as associate
member.
3. Any action or decision made in pursuit of the mission,
purpose, goals and objectives of the Filipino Ministry shall
require the approval of the Board of Directors or its designated
officers, as the case may be.
ARTICLE III
GENERAL ASSEMBLY AND THE BOARD OF
DIRECTORS
1. General Assembly:
a. Nature and Composition
The General Assembly is the highest consultative body of
the Filipino Ministry.
b. Duties and Responsibilities
1) The General Assembly shall review the mission,
purpose, goals and objectives of the Filipino Ministry, as
well as deliberate on and amend this Constitution and
By-Laws subject to the approval of the Board of
Directors.
2) Resolutions or issues and concerns raised at
the General Assembly shall be sent to and
received by the Board of Directors for action
in a consultative and collaborative way. To
facilitate adult, young adult and youth
evangelization by using formation and
catechesis relevant to Filipino culture and
religiosity;
c. Meetings.
ion and By-Laws of the Filipino Ministry, Diocese Of San Bernardino
The General Assembly shall convene regularly once a
year and shall be presided by the Diocesan Director or the
Chairperson of the Filipino Ministry.
2. Board Of Directors
a. Duties and Responsibilities
1) The Board of Directors is a deliberative body on
policies, actions, or issues pertaining to the Filipino
Ministry and shall action matters received from the
General Assembly.
2) It shall serve as an Advisory Body to the Bishops of the
Diocese, as well as resource group for pastors and other
Diocesan bodies among Filipino communities.
3) The Board of Directors shall consist of the following
members, each having one vote:
i. The Director of Ethnic Affairs, the Director of Asian
and Pacific Islander Ministry, and the Diocesan
Director of the Filipino Ministry. These members
shall assume their seats on the Board by virtue of their
positions in the Diocese of San Bernardino following
their appointment by the Bishop of the Diocese.
ii. The Spiritual Director is appointed by the Director of
the Filipino Ministry by virtue of his position amongst
the Diocesan Filipino Clergy.
iii. The National Consultant/Filipino Apostolate – USCCB
sits on the Board by virtue of his/her position.
iv. One representative with one alternate from each
vicariate as nominated by the General Assembly
subject, however, to the approval by a majority of the
Board of Directors.
v. The members of the Board of Directors shall serve a
regular term of three years to begin on July 1 of the
first year until June 30 of the third year.
vi. The members of the Board of Directors shall elect the
officers of the Board.
b. Duties and Responsibilities
1) The Board of Directors shall be the highest policy-
making body of the Filipino Ministry.
2) The Board shall act as the arm of the Bishops of the
Diocese in the Ministry among Filipino Catholics within
the Diocese and shall be accountable to them.
3) It shall ensure that the needs and aspirations of the
Filipino people are satisfactorily addressed by the
Diocese of San Bernardino.
4) It shall supervise the officers, agents and employees of
the Filipino Ministry and ensure that their duties and
responsibilities are carried out accordingly.
5) It shall perform any other duties assigned to them as a Board
or individually under the Constitution and By-Laws.
6) It shall register their addresses with the Secretary of the
Ministry where notices of the meetings may be mailed.
c. Compensation. All the Directors shall serve on the Board
without pay.
d. Removal. A member of the Board may be removed from
office if he/she is declared of unsound mind by an order of
the court or convicted of felony, or has incurred three
consecutive absences without prior notice.
e. Vacancies. A seat in the Board of Directors is deemed vacant
or to be filled upon the removal, death, or resignation of a
Director or whenever the number of members authorized by
the Constitution and By-Laws is increased by an amendment.
The vacancy or new seat shall be filled by appointment of the
Board or the Bishop of the Diocese with the new member
finishing the term of the predecessor, or by nominations and
election of the General Assembly, as the case may be.
f. Meetings
1) Regular Meetings. The Board of Directors shall hold its
regular meetings twice a year every six months.
2) Special Meetings. Special meetings may be called by the
Director of Ethnic Affairs or his/her delegate, the Diocesan
Director or Chairperson.
3) Place of Meetings. The regular and special meetings of the
Board shall be held at the main office of the Filipino
Ministry or at any place designated by the Board.
4) Written Notice. A written notice about the date, time, place,
and agenda of the regular meetings shall be sent to every
member of the Board at least three weeks in advance or at
least three days in the case of special meetings.
5) Binding and Compliance. Every act or decision made by a
majority of the Board of Directors present at the meeting
where there is a quorum or is consented to in writing by any
member is deemed binding to, and shall be complied with,
by all members of the Board and, hence, of the Filipino
Ministry.
ARTICLE IV
OFFICERS AND MEMBERS OF THE BOARD OF
DIRECTORS
1. Officers and Members. The officers of the Board of Directors
are the Director of Ethnic Affairs (Ex-Officio), the Director of
Asian and Pacific Islander Ministry (Ex-Officio), the National
Consultant/Filipino Apostolate – USCCB (Ex-Officio), Diocesan
Director, Spiritual Director, Chairperson, Vice-Chairperson,
Secretary, and Treasurer. The other members of the Board
include a representative from each vicariate.
2. Qualifications. Any member of the Board of Directors can
qualify as an officer of the said Board.
ion and By-Laws of the Filipino Ministry, Diocese Of San Bernardino
3. Ex-Officio Officers. The Director of Ethnic Affairs, the
Director of Asian and Pacific Islander Ministry, and the
National Consultant/Filipino Apostolate – USCCB shall be
Ex-Officio Officers of the Board of Directors.
4. Election of Other Officers. The Chairperson, Vice-
Chairperson, Secretary, and Treasurer shall be elected by the
Board of Directors at their first meeting following the
formation of the Filipino Ministry. A majority vote shall be
necessary to elect each officer. Their election shall be subject
to the approval of the Bishops of the Diocese or his
delegate.
5. Term of Office and Renewal. Except for the Director of
Ethnic Affairs, the Director of Asian and Pacific Islander
Ministry, and the National Consultant/Filipino Apostolate –
USCCB, the Term of Office of both appointed and elected
officers and members of the Board shall be three years
following the fiscal year of the Diocese of San Bernardino.
Their term of office is renewable for another three years only
subject to re-appointment or re-election, as the case may be.
6. Compensation. The officers of the Board of Directors shall
serve their office without pay.
7. Removal of Officers and Members: The Bishop may
remove officers seating on the Board by virtue of their
positions. Other officers and members may be removed from
office anytime but for a cause and with due process by a
majority vote of the Board of Directors held in a meeting
called for that purpose.
8. Vacancies: Any elected position on the Board of Directors
shall be deemed vacant upon the death, resignation or removal
of the concerned officer or upon failure of the members in any
election to fill the office. The Board of Directors may declare
vacant an office if the officer concerned is declared of
unsound mind by a court order or convicted of a felony or
upon receipt of such officer’s notice to refuse or resign from
the position. The vacancies will be filled by a majority vote of
the members in a meeting held for that purpose.
9. Duties and Responsibilities of the Officers of the
Board of Directors:
a. Diocesan Director: The Diocesan Director must be a
member of the Filipino Clergy in the Diocese of San
Bernardino. The power of crisis intervention shall be vested
in the Diocesan Director. The duties and responsibilities of
the Diocesan Director are:
1) To implement the mission, purpose, goals and objectives
of the Filipino Ministry;
2) To represent the Filipino Ministry in the vicariate,
diocesan, regional and national levels in coordination
with the Chairperson of the Board of Directors;
3) To supervise, oversee and administer the functions of the
Executive Committee in collaboration with members of
the said Committee;
4) To network with the different diocesan bodies;
5) To meet periodically with vicariate and parochial leaders;
and
6) To advocate for the Filipino Ministry in the Diocese.
b. Spiritual Director: The Spiritual Director must be a
member of the Filipino Clergy in the Diocese of San
Bernardino. The duties and responsibilities of the Spiritual
Director are:
1) To act as Spiritual Director for the different Filipino
devotions and movements in coordination with the
Diocesan counterpart;
2) To liaise with priests of the Diocese and the Filipino
community, as well as non-Filipino non-Catholic
communities; and
3) To represent the Filipino Ministry in diocesan, regional
or national functions when the Diocesan Director is
unavailable.
c. Chairperson. The Chairperson shall preside over meetings
of the Board of Directors and shall perform all other duties
and responsibilities incident to the office as required by the
Constitution and By-Laws, or which may be assigned to
the Chairperson by the Board.
d. Vice Chairperson. In the absence of the Chairperson, the
Vice-Chairperson shall preside over and conduct meetings
of the Board of Directors and perform other duties and
responsibilities assigned to him/her by the Board.
e. Secretary. The Secretary shall:
1) Certify and keep at the main office of the Ministry the
original and/or copy of its Constitution and By-Laws as
amended to date;
2) Be the Custodian of the records of the Filipino
Ministry and shall keep at the main office of the
Ministry a book of minutes of all meetings of the
Board, recording therein the time and place of the
meetings, how authorized, notice thereof given, the
names of the directors present and the proceedings;
3) Ensure that all notices are given in accordance with the
Constitution and By-Laws or as may be required by
law; and make available for inspection, during regular
office hours, to any officer the Constitution and By-
Laws, as well minutes of the Board meetings.
d. Treasurer. The Treasurer shall keep the records of all
incoming and outgoing funds and shall make regular
financial reports to the Board of Directors. The Treasurer
shall also perform all other duties incident to the office and
such other duties and responsibilities as required by the
Constitution and By-Laws, or as may be assigned to the
Treasurer by the Board.
ion and By-Laws of the Filipino Ministry, Diocese Of San Bernardino
ARTICLE V
COMMITTEES
1. Executive Committee:
a. Committee Officers. All the officers of the Board of
Directors, namely, the Chairperson, Vice-Chairperson,
Secretary, Treasurer, together with the Diocesan Director,
Spiritual Director, and three Members-at-Large shall
constitute the Executive Committee.
b. Meetings. The Executive Committee shall hold a regular
meeting every two months. Upon request by any two
members of the Executive Committee, it shall also hold
special meetings, which may include the Coordinators of
the Standing Committees, and/or other representatives. All
meetings of the Executive Committee shall be presided by
the Chairperson or, in her/his absence, by the Vice-
Chairperson.
c. Duties And Responsibilities. The Executive Committee
shall exercise general supervision of the day-to-day affairs
of the Filipino Ministry with the following powers and
functions:
1) To administer and manage the affairs of the Filipino
Ministry through the Standing Committees;
2) To act on reports, decisions and other actions from the
Board of Directors and Coordinators of the Standing
Committees; and
3) To coordinate and prepare the agenda for all meetings of
the Board of Directors.
2. Standing Committees.
a. The Standing Committees of the Filipino Ministry under
the leadership and supervision of the Executive Committee
are the following: Family Life, Youth and Young Adults,
Worship (Liturgy), Evangelization (Education/Formation),
Social Concerns, and Temporalities (Finance) Committees.
Each Standing Committee shall have five members to be
headed by the Coordinator and shall meet as needed.
b. The members, as well as the Coordinators of all Standing
Committees, shall be appointed by the Executive
Committee and approved by the Board of Directors.
c. General Responsibilities. The general responsibilities of all
Standing Committees are:
1) To collaborate, coordinate and assist other apostolate in
the Diocese and parishes;
2) To serve as clearing office of plans, policies, and other
matters coming from different committees of parish
organizations, movements, groups, schools and others;
3) To create sub-committees for special types of apostolic
activities; and
4) To represent the Standing Committee in the Executive
Committee meetings.
d. Specific Duties And Responsibilities. The specific duties
and responsibilities of all Standing Committees are as
follows:
1) Family Life:
i. To promote the value that the family is the basic unit
of the Church and of society bearing in mind the need
for maintaining family unity and motivating the
children as our future;
ii. To assist families in understanding and resolving
possible cultural and generational conflicts between
parents and children;
iii. To reach out - through prayer and support – to
families
experiencing certain types of conflicts; and
iv. To organize Filipino gatherings as a means of sharing,
reliving, and deepening family values.
2) Youth and Young Adults Committee:
i. To assist the Ministry withYouth Office in establishing
programs for Filipino youth and young adults,
particularly on leadership training, value formation
and cultural appreciation;
ii. To engage Filipino youth and young adults in the life
and leadership of the Church; and
iii. To promote vocations to the priesthood and religious
life among the Filipino youth.
3) Worship (Liturgy) Committee:
i. To set guidelines and give common directions for
Filipino celebrations in coordination with the Office
of Worship;
ii. To provide a venue for the elderly to avail of the
Sacrament of Reconciliation in the Filipino
language;
iii. To assist parishes in recruiting able, willing and
available Filipinos to be trained as parish leaders;
iv. To help parishes establish small faith communities that
would enrich the religiosity of Filipinos through the
family and neighborhood groups; and
v. To help parishes train facilitators and prayer leaders for
neighborhood families, youth and children’s groups.
3) Evangelization (Education/Formation) Committee;
i. To provide a venue for pastor/pastoral coordinators
and parish staffs for a better understanding of Filipino
values, culture, and popular or mass religiosity;
ii. To organize and conduct seminars, trainings and
workshops on Christian Value-Formation for
Filipinos;
ion and By-Laws of the Filipino Ministry, Diocese Of San Bernardino

iii. To collaborate with the Department of Educational 3. Deposit of Funds. All funds of the Ministry shall be deposited
Services (Diocesan catechetical offices) in order to to the credit of the Ministry with the Diocesan Accounting
develop religious formation among Filipinos; and Office.

iv. To assist parishes in building small faith communities.
5) Social Concerns (Service) Committee:
i. To collaborate and coordinate with the Department of
Community and Social Services and Catholic Charities;
ii. To engage Filipino youth and young adults in the life
and leadership of the Church; and
4. Reports and Fiscal Year. The Executive Committee shall
prepare a yearly written report, including a financial statement
together with a summary of receipts and disbursements to the
Board of Directors, in July of each year. The fiscal year of
the Filipino Ministry shall be from July 1 to June 30.
5. Discretionary and Petty Cash Funds. Use of discretionary and
petty cash funds will follow general accepted accounting
practices.

iii. To establish solidarity and coalition networks with Asia- Adopted November 7, 1994.
Pacific and other ethnic communities; and
First Amendments ratified by the General Assembly on May
iv. To establish international solidarity network. 20, 2006, and approved by the Board of Directors on August 9,
2006.
6) Temporalities (Finance) Committee :
Second Amendments ratified by the General Assembly on
i. To help tap and train leaders who are able, willing and
November 10, 2007, and approved by the Board on November
available to work for stewardship; .
17, 2007.
ii. To promote understanding and internalization of
stewardship as a way of life among Filipino Certification
communities;
I certify that I am the duly elected Secretary of the Filipino
iii. To conduct fund-raising activities subject to the approval Ministry – Diocese of San Bernardino and that the second
and support of the Board of Directors; and amendments to the Constitution and By-Laws were approved by
the Board of Directors at its meeting on November 17, 2007.
iv. To oversee the annual budget and come up with a yearly
financial report.
(signed original on file) 11/17/2007
ARTICLE VI Merci B. Littaua Date
AMENDMENTS Secretary, Filipino Ministry – DSB
This Constitution and By-Laws may be amended or repealed by a
two-third vote of the General Assembly in consultation and
collaboration with - and subject to the approval of the Board of
Directors, at a regular or special meeting called for that purpose.

ARTICLE VII
MISCELLANEOUS PROVISIONS

1. Authorization of Instruments, Deposits and Funds. The Board

of Directors, except as otherwise provided in the Constitution
and By-Laws, may by resolution authorize any officer or
representative of the Ministry to enter into any contract and
deliver any instrument in the name and on behalf of the Filipino
Ministry of the Diocese of San Bernardino, and such authority
may be general or confined to specific purposes provided,
however, that such contract or delivery is expressly authorized
by this Constitution and By-Laws.

2. Execution of Instruments, Deposits and Funds. Except as

otherwise specifically determined by resolution of the Board of
Directors, all checks, drafts, promissory notes, orders for the
payment of money, and other evidence of indebtedness of the
Filipino Ministry shall be signed by the Diocesan Director
and/or Chairperson of the Board.
2007 Executive Committee and Board of Directors Meeting on the
ratification of the Amended Constitution and By-Laws.
Parish Organization using the name of the parish policy

DIOCESE OF SAN BERNARDINO

PARISH ORGANIZATIONS USING THE NAME OF THE

PARISH POLICY

All organizations using the name of the Parish and acting as an

extension of the Parish must have its financial activities flow
through the parish’s general checking account.

IMPLEMENTATION:

1. No organization may use the name of a Parish or school or

other diocesan entity without
going through the process of being recognized by the Parish,
school or other diocesan
entity as a ministry of the Parish, school or other diocesan
entity.

2. To be recognized as a parish ministry program and/or

organization a request must be made
to the Pastor/Pastoral Coordinator in writing for such status.
Prior to getting approval as
a parish ministry program and/or organization, no functions may
be held within the Parish.
The name of the Parish may not be used should a function take
place outside of the Parish.

3. Once recognized as a ministry program and/or organization of

the Parish all financial
transactions, income and expenditures must flow through the
Parish general account.

4. Parish ministries, programs and/or organizations may not have

a separate checking account
or other financial accounts. The activities of the Parish are the
responsibility of the
Pastoral/Pastoral coordinator and therefore must be
supervised by the Pastor/Pastoral
Coordinator.
 SIMBANG- GABI
Its Historical, Theological and Spiritual Underpinnings
 
Originally called Misa De Gallo, Simbang Gabi is a celebration of our journey
in faith. It is truly a liturgical expression of our spirituality, religiosity and
culture. Prior to 1972, Misa de Gallo was always celebrated at the break of
dawn. The constraints of Martial Law, especially its imposition of the curfew
hours, caused the dawn-masses to be celebrated in the evening, before
midnight; hence, the name: Simbang-Gabi.
 
Longing to celebrate pre-Christmas novenas, Filipino migrants introduced
the Simbang Gabi in their local parishes. To celebrate Simbang Gabi is to
recall the Filipinos’ memory of the birth of Jesus, their understanding of the
in-breaking of God’s reign and the honor they give the Blessed Mother and
her wonderful role in the dawning of the New Times. It is to re-echo the call
to conversion, and to respond to it with immediacy and radicalism wherever
Filipinos are.
 
The Simbang Gabi Workshops offered by the Filipino Ministry – DSB’s
Evangelization Committee in collaboration with the Worship Committee has,
traditionally, been part of preparing the Filipino community in
understanding the historical, theological and spiritual underpinnings of the
Simbang Gabi celebrations. During the past five years, participants of the
workshops have developed diocesan and daily Simbang Gabi themes which
resonates the faith of our Universal Church.
 
Two traditions celebrating the event of Jesus Christ’s birth:
• Northern European Churches (i.e., Austria, Belgium, Germany, Hungary
and Poland)
celebrated mass daily during the four weeks of Advent.
• Latin Churches (i.e., Mexico and the Philippines) celebrated nine special
daily
masses before Christmas, also known as Misa Aurea (golden mass),
which ends on
Christmas Eve - Misa Aguinaldo (referring to Christ as a gift).
• From the late 16th to early 19th century, the Philippines was a
province of the
Vice-Royalty of Mexico.
• In 1587, Fray Diego Soria, prior of the Convent of St. Agustin
Acolman, petitioned Pope Sixtus
V, who gave permission to hold Christmastide masses - Misa Aurea
– in the Philippines.
• Purpose:
• to Christianize Filipino rituals during harvest time
• Filipino farmers can go to mass before farm work, and fisher
ng Gabi, It’s Historical and Theological and Spiritual Underpinnings.

• It is a celebration of stewardship, bringing awareness of God’s generosity

and the origin and end of all
things; it is an act of Thanksgiving.
• Above all, Simbang Gabi is a tradition rooted in the faith, centered on the
manger.
• It is Biblical
• Psalm 108- My heart is ready, O God; I will sing, sing your
praise. Awake my soul; awake
lyre and harp. I will awake the dawn.
• Isaiah 9:2 - the people who walk in darkness have seen a great
light.
• Job 3:9 -10 – the dawn as “creative”
• Matthew 24:42 -The parable of the ten virgins: Keep awake
therefore, for you do not
know on what day your Lord is coming.
• Romans 13:11-12 – the night is far spent, the day draws near.
• It is Simbang Gabi expresses the faith of Filipinos who hold the
same core belief as all
Christians, namely, that God is present in human history, even
in the simple joys and
anxieties of life's humblest activities.
• It is Eschatological
• it points us to the coming of our Savior in History
• Jesus promised that he would come again and the Bible tells us
that we must be
watching and be prepared for his return.
• It is Ecclesial
• In the Philippines, the Masses were held at 4 a.m. to
accommodate the
farmers who had to be on the fields at dawn and the
fishermen who are coming home
from fishing.
• In spite of the early hour, an entire town would be in
attendance in some
communities, with the local parish priest walking through
various towns.
• It is Marian
• Simbang Gabi is a nine-day novena to the Blessed Mother. The
novena begins December
16 and culminates with the “Misa de Aguinaldo” on Christmas
Eve to welcome the birth
of our Savior Jesus Christ.
• White is the liturgical color.
 Devotions With Filipino Roots
The Challenge of the Diocese of San Bernardino to the
Filipino Catholics’ Popular Piety
 
1. Introduction:
 
The central question that we need to ask when faced with the
phenomenon of devotions as expressions of popular piety is this: if the
liturgy of the Church is the “summit toward which the activity of the
Church is directed; it is also the font from which all her power flows” (SC
10), then, why do we Filipinos still have to go to devotions? What are
devotions? What role do they play in our human and spiritual life and in
our Diocese?
 
Among Filipinos and Fil-Americans, the distinction between liturgy, on the
one hand, and devotions, with their devotional practices, on the other, is
not clear. That is why it is important for us, in the beginning, to be
reminded of their differences.
 
Liturgy, according to the Catechism of the Catholic Church (1069), is
“public work, or a service in the name of/on behalf of the people”. In the
Christian tradition, it means, “the participation of the People of God in the
‘work of God’”, which is truly Christ’s work of redemption through the
Church.
 
On the other hand, devotion (from the Latin word devotio), describes an
internal attitude and means consecration, dedication and the ready will to
perform all that belongs to the service of God” (Raas, Popular Devotion,
Manila 2006, 15). Devotions can be private such as an internal
disposition and personal actions of an individual to express one’s
consecration and readiness to perform all that belongs to the service of
God in a particular way/perspective. We see this, for example, among the
devotees of the Crucified Christ who allow themselves to be nailed on the
cross on Holy Week to atone for their own sins and the sins of the world,
in imitation of the Crucifixion of our Lord. Then there are popular
devotions, which really mean “a collective name of prayers and practices
originating from private initiatives and NOT accepted as official liturgy,
but highly recommended and approved by the ecclesial authority” (see
Vat II’s The Constitution on the Sacred Liturgy, 13; Raas, 16). Popular
devotions can be classified into two, namely: (1) Popular devotions that
are ordered by the Apostolic See and recommended to all local Churches,
for example, the Holy Rosary, the Stations of the Cross, etc.; (2) Popular
devotions that are proper to individual Churches, like the devotion to the
Sto. Nino de Cebu, and the like.
 
Devotions With Filipino
Roots

proper place and is not taking central position”. That is why the Church
admonishes that during the celebration of the Eucharist, the participant in
the celebration is not supposed to pray the rosary or any novena to any
saint at the same time.
 
2. What may the factors be that contribute to the rise and
spread of popular devotions?
 
a. From a Socio-Anthropological Perspective, we may analyze the
phenomenon of popular devotion within the context of culture as a
reproduction of human experience of material reality.
Representation Structures/systems of
ideas (culture)

Practice
Social
Forces
Patterns of Human Behavior

Experience of Material Reality..dynamics of material

reality..in space and time
 
The illustration above demonstrates the primacy of human experience of
material reality. This experience of material reality is then translated into
representations (ideas, images, thought, etc.) which affect/conditions
human behavior and, thereby, making patterns of human behavior.
These patterns of human behavior are seen in human practices which are
then represented as structures/systems of ideas, principles, values,
ideologies, (culture as a way of life) which again are brought to bear upon
material reality. It is possible, as we have noted above, for the
structures/systems of ideas to become semi-autonomous from material
reality. When this happens, the system of ideas forces itself upon
material reality. Otherwise, the structures/systems of ideas ought to
reflect the ever-changing dynamics of material reality.
 
The picture that space creates, in vertical relationships, identifies God as
above, and Humanity is below, and beneath the unseen is the Dark World,
the Netherworld, the Abyss as the place of the Evil One. Whereas, the
horizontal relationship created by this picture-space defines the structural
relationships in human life and the dynamics of a cultural pattern among
humans.
 
Behind this picture is humanity acting on matter defined by space and
time, but not just as a singular person, but as a collectivity, a social group
or as social forces. For example, the peasants/fisherfolks are human
Devotions With Filipino
Roots

discovery of themselves as a Social Force – work – for survival. In strictly

capitalist and highly industrialized countries, space and time are highly
defined, like the space in the factory and the home and the time in
shifting hours of labor in the factory and at home. By uniting the social
force- union, for example -, labor discovers that the machine cannot
operate without labor, and that capital can be made dependent on labor.
In this contradiction between labor and capital, Law emerges as the
Arbiter between good and evil, between the old and the new. In this
sense, labor as work attains a new dimension of consciousness: the
ethical dimension, as a common need among the people, to govern their
material situation.
 
In the Philippines, labor and the urban poor find their roots in the rural
agricultural setting where social arrangements are, for the most part,
defined by landlord-tenant relations and by production and trade
determined by foreign demands (semi-feudal), but who must survive in
the city and industry where the means of production are largely controlled
by foreign interests (semi-colonial). Thus one would find a driver who
makes the sign of the cross in front of a church while cursing the traffic at
the same time.
 
But the Middle Class have control over time and space and have
specialized training. Thus, they can find God easily everywhere and in all
things, while assigning specialized functions to God and the saints.
Because of his/her developed social life, God is asserted in moral
dimensions, with new and distinct cultural patterns, in regard to religion:
public life is distinct from private life, and religion is personal and private,
not public, in contrast to the workers’, the peasants’ and fisherfolks’
public life as religion expressed in popular devotions, togetherness, and
mass actions.
 
The Rich Ruling Class have full control of space and time, including the
lives of those whom they govern and rule. They act as dictators and
gods, and their god can be benevolent dictators or ruthless rulers or both
at one and the same time.
 
The reason why the Philippine middle class and the rich ruling class have
devotions is, from this perspective, because they continue to be rooted in
their agricultural and semi-feudal origins while living in a semi-colonial
environment. Now we understand the presence of so many statues of the
Blessed Virgin Mary, the Holy Child and of the Saints in the Senate,
Congress and Malacanang Palace.
 
b. From a Socio-Historical Perspective, we may look back to the European
experience in the Middle Ages. Within the Feudal System, there was the
turbulent alliance between the Papacy and the Emperor, between the
Devotions With Filipino
Roots

While the rich Catholics could resort to medicine and science in times of
 

health and social needs, the poor who could not afford turned to
divinations, alchemy, magic, popular devotions and the like.
 
c. From an Ecclesio-Theological Perspective, it may be said that the
Church, after a thorough investigation and discernment, recognizes the
possibility of private revelations and visions. The devotion to Our Lady of
Guadalupe, through the medium of Juan Diego, is one such example; and
of course, we may recall the experiences of St. Therese of Lisieux and of
other venerated mystics of the Church.
 
When the laity began to celebrate their own faith-life experiences in their
own setting and with signs and symbols from their own life-context, their
signs and symbols and celebrations had to be Christianized, with their
liturgy needing clerical approval. This clericalization of the liturgy made
two seemingly opposing impacts on popular religiosity and devotions: on
the one hand, it provided another impetus for popular religiosity and
popular devotions, with ecclesiastical approval, to flourish, within the
Church, by using the signs and symbols of the liturgy of the Church; and,
among the ordinary community of Christians and Catholics, other forms of
indigenous popular religiosity and popular devotions developed on their
own, unfettered by the do’s and don’ts of the Church as a hierarchical
body, on the other.
 
So, among the ranks of popular devotees arose charismatics and prophets
and crusaders. They erupted from the peripheries of society.
 
It may also be said that the liturgy of the Church itself impacted on the
development of popular religiosity and popular devotions. In contrast to
the Church’s “cold liturgy” which appeals to the brain and to the rational
side of being human, popular religiosity and devotions were activities and
movements of the whole person, in his/her senses, emotions, body and
physicality, spirit and energy.
 
In all these movements, both within the official Church and her liturgy,
and among the laity with their popular religiosity and devotions, the Holy
Spirit continues its saving work of enlightening, guiding, sanctifying. “At
all times and in every race, anyone who fears God and does what is right
has been acceptable to him…For those who believe in Christ, who are
reborn...from water and Holy Spirit.. now are the People of God” (LG, 9).
And it is the Church, by her variety of offices, that shepherds the People
of God. “The holders of office, who are invested with a sacred power, are,
in fact, dedicated to promoting the interest of the brethren, so that all
who belong to the People of God, and are consequently endowed with
true Christian dignity, may, through their free and well-ordered efforts
towards a common goal, attain to salvation” (LG, 18).
Devotions With Filipino
Roots

 The patronage system, (landlord-tenant/colonizer-colonized relationship)

is seen both in the area of politics and in the Church as a cultural agent.
For example, in fiesta celebrations, which are basically religious events,
we witness the moneyed, corrupt politician/businessperson taking the role
of a respected hermano mayor/hermana mayor. The poor
parishioners, who are the subjects of this rich landed corrupt government
bureaucrat or of this conniving businessperson do all the hard work in the
preparation, implementation, and clean-up of the fiesta celebrations.
That is why we see the hermano and hermana mayor letting their
money, power and influence finance the things that need to be done,
while the poor Legion of Mary, the parish workers and volunteers
contribute with their warm bodies to the celebrations.
 
This unequal social arrangement is also reflected in the scientific and
cultural search for a better life among the people. For example, the rich
who are schooled use their money and power to maintain good health by
access to first class hospitals, well-trained doctors and scientifically well-
equipped medical and health facilities. Whereas, the poor, in their
nothingness and lack of education, in their poverty and powerlessness,
look for miracles and traditional cures that are almost always tinged with
superstition (albularyo, rituals).
 
That is why among the masses, in the city as well as in the villages
(towns, barrios), this question is real: where does true authentic religion
begin, and superstition and magic end? Or what does it mean to have
faith in God and in God’s historic intervention in life as distinct from
psychological/mental illusions and natural interventions? Or do we have
both of these orientations co-existing in the psyche of a semi-feudal/semi-
colonial soul?
 
It is also in this light that our popular religious and devotional practices
need to be evaluated. When some of the devotees of the Sto. Nino bathe
him, clothe him and then dance with him by playing with him and tossing
him into the air as one flatters a child, so that one can gain favors: is this
a genuine cultural expression of authentic faith or a semi-feudal/semi-
colonial display of a faith that is dependent, captive and exploited. When
the Blessed Virgin Mary, now popularly called Mama Mary (translated
from Mother Mary, but with a particular Filipino nuance – Mama is rich
colonial mother, Nanay is poor indigenous mother) is venerated with an
array of attendants led by a court of hermano and hermana mayor, so
that one can gain favors from her: is this a faithful expression of a
relationship between mother and child, or a faith born out of helplessness
and despair but adapted culturally with much pomp and splendor?
The rich Filipinos, corrupt politicians and conniving business folks alike, do
Devotions With Filipino
Roots

4. Relationship between Liturgy and Popular Devotions:

 
 
Liturgy is absolutely superior to popular devotions. Liturgy presents itself
as the critical norm for popular devotions: for example, there are popular
devotions that give “over-emphasis on the suffering God and Baby Jesus”
(Raas, Popular Devotion, Manila 2006, 23-26), though, liturgy presents the
fullness of Jesus Christ: his birth, his ministry, his suffering and death, and
his joyful and glorious resurrection and ascension into heaven. On the
other hand, liturgy must also learn from popular devotions. This is so
because popular devotions, in which the Holy Spirit also works, may carry
with them the sense of the faithful. For example, the definition of the
Assumption of the Blessed Virgin Mary is a dogma born out of the sense
of the faithful (sensus fidelium) through the centuries.
 
While the liturgy must take precedence, popular devotions deserve their
due respect and delicate consideration and handling. Hence, it is
important for us in the Church to recognize this creative tension between
liturgy and popular devotion, between structure and doctrine, on the one
hand, and popular beliefs and practices, on the other.
 
It is important then to point out certain dangers inherent to popular
devotions (Raas, Popular Devotion, 26-28). Popular devotions, by the
actuations of their leaders and devotees, have a tendency to become
more important than the liturgy. This is especially seen when leaders and
devotees combine liturgy and popular devotions, and celebrate these
separately, at the expense of and in competition with the liturgy
celebrated normally by the whole community of God’s people, in the
guise of the cultural faith expressions. A delicate case may be& Santi
Virgie made of a
Gorospe
popular devotion to a feast that is celebrated by the whole Church, and
ordered by the Church as a Holy Day of Obligation for all, but celebrated
separately by the particular devotees, using the excuse of popular
devotional embellishments.
 
Another danger that must be pointed out is the possible consequent “one-
sidedness and false priorities and values” that popular devotions may
create in people. Already we have alluded above to how popular
devotions have been used to maintain the subjection of the poor and the
suppression of their critical movement for liberation from poverty,
injustice and exploitation. We may also add the over-use, or abuse, of
national culture in popular devotions, that could result in ghettoism and
division, rather than in mutual enrichment, solidarity and integration into
a host church with a multi-cultural/multi-ethnic character.
 
It is possible that popular devotions may lead to too much subjectivism,
exaggerated externalism and pietistic sentimentalism. We have seen this
when people are moved to tears by the externals of popular devotions,
Devotions With Filipino
Roots

local church. Together, we need to develop a positive attitude towards

the popular devotions of the people. But side by side with this deep
appreciation and respect for the people’s popular devotion, we must also
develop a solid knowledge of the teachings of the Church and about
popular devotions that are now in our midst. We must take formation
courses that are offered in the parish, and/or by the diocese, and by any
institution and groups that are involved in solid catechesis, and youth and
adult faith formation. We must read, study and prayerfully reflect
together the Word of God, and the Social Teachings of the Church. But
we must also learn of the origins, the histories, the teachings and
practices of popular religiosity and popular devotions. Add to this the
challenge of cultivating a profound love and knowledge of the liturgy.
This means that we should be involved in the liturgy of the Church, and
seriously participate in the liturgical ministries of the church community.
In this way we will grow to become more mature in the faith, more deeply
in love with Jesus Christ, and more actively involved in the mission of the
Church, in the service of the community for the event of God’s Reign.
 
Another essential component of our theologico-pastoral tasks is the need
to develop knowledge of the people’s needs, wishes, desires and
aspirations. This entails our integration and immersion into their lives,
not only as individuals and as families, but more profoundly as a
community and as a collectivity. It is here in this level of sharing the
human experience of material reality that we are grounded to take the
next step of cultivating a faith that not only seeks its own understanding
but, as life lived in Christ, also a faith that is seeking its moral
correctness. At this level, we go into a rigorous and scientific analysis of
the human condition, using the tools of critical thinking thus far available,
and together, creatively embark on conceiving new alternative things in a
new and creative way, with imagination and courage! This way, we
elevate human experience into another level of appreciation, and into a
new higher and deeper form of social praxis.
 
In the context of the local Church of San Bernardino, this means: “to fill
people’s lives with hope, this vision will be developed in those areas of
greatest concern to us: youth, evangelization, unity in diversity,
stewardship of resources, leadership, and organizational structures. Thus
our church will be light and leaven to our families, our neighborhoods, our
society” (Bishop Gerald Barnes). In this light, we need to ask: what have
our popular devotions got to do with the life-and-death issues being faced
by the Diocese of San Bernardino, like comprehensive immigration
reform, faithful citizenship, stewardship, and the like? Indeed, what is the
place of our popular devotions in the vision-mission-impact statement of
our Diocese? What and how can our popular devotions contribute to the
 Our Lady Of Peace And Good
Voyage
(Our Lady Of Antipolo)
On March 25, 1626, Governor Don Juan Niño de
Tabora, on his journey from Mexico to the
Philippines, brought with him a brown image
of our Blessed Virgin Mother on board the
galleon, El Almirante. Despite the stormy seas
and a fire on board the El Almirante, the ship
arrived safely on July 18, 1626. Governor
Tabora accredited their successful voyage to
the image of the Blessed Virgin. He called for
a grandiose celebration with fireworks and
procession from the Church of San Ignacio, the
Jesuit Church in Intramuros, up to the Manila
Catholic Cathedral, which became the first
house of the Blessed Virgin's image. The safe
With the passing of Governor
voyageTabora in Almirante
of the El 1632, the and
carethe
for following
Our Lady
of Peace and Good Voyageeightwas given from
galleons to theAcapulco
Jesuit fathers.
to ManilaAt that
time the Jesuits were constructing
continued tothebe Church of Antipolo.
attributed to the Blessed
Tradition has it that the statute
Virgin, was relocated
earning twice Nuestra
her the name but bothSeñora
were
futile as the brown image was
de la Paz always found on
y Buenviaje (Ourthe trunk
Lady of of a tipulo
Peace and
(breadfruit) tree, whichGood
grewVoyage).
in the original site of the old church.
The trunk of the tipulo was eventually cut down and made into a
pedestal for the Blessed Virgin, who became known to the residents
as the Virgin of Antipolo or Our Lady of Antipolo. On November 26,
1926, the Nuestra Señora de la Paz y Buenviaje was canonically
crowned in Luneta by the Most Rev. Michael J. O’Doherty,
Archbishop of Manila.
 
During the Japanese occupation the Virgin of Antipolo was taken to
the mountains of Santolan, now called Angono. Although there
were steep mountain trails the 500 people who were on the journey
felt very safe. Subsequently, the Blessed Virgin was temporarily
housed in the Ocampo residence at Quiapo and later transferred to
the Quiapo Church. And finally on October 15, 1945, the Nuestra
Señora de la Paz y Buenviaje was returned to its original and
permanent sanctuary at the Church of Antipolo. Every year
thereafter devotees of the Virgin of Antipolo commemorate this
transfer. They gather at the Quiapo Church to join the "Alay Lakad"
from Quiapo to the Antipolo Cathedral starting at around 8:00 p.m.
(30th of April) until dawn of the following day (1st of May).

Chosen by the Catholic Bishops Conference of the Philippines as the

most symbolic image of Filipinos abroad, a replica of Our Lady of
 San Lorenzo Ruiz
(First Filipino Saint)
Lorenzo Ruiz was born in Binondo, Manila between
1600 and 1610. With a Chinese father and a Filipina
mother and as an altar boy and sacristan for
Dominican priests, Lorenzo learned Chinese,
Tagalog and Spanish. His fluency and beautiful
penmanship enabled him to work as a professional
calligrapher, transcribing documents. He was a full
member of the Confraternity of the Holy Rosary
under Dominican auspices. He married and had two
sons and a daughter.
 
Lorenzo’s life took an unexpected turn when he was
accused of murder. Lorenzo took refuge with the
Dominican priests. Nothing is known further about
this mishap other than the statement of two
were headed to Japan,Dominicans
in spite of athat "he was
violent sought by
persecution the authorities
there, until they
on account
were at sea. Lorenzo could of a homicide,
have gone in which
on to Formosa, hehe
but, was present"I
reported,
decided to stay with theor which was
Fathers, attributed
because the to him." On
Spaniards June hang
would 10, 1636,
me
there." Lorenzo and his Lorenzo was allowed
companions landed to
in accompany
Okinawa. three Dominican
priests, Antonio Gonzalez, Guillermo Courtet and
In Japan they were soon Miguel
founddeout
Aozaraza, together
and arrested. On with Vicente
July 10, 1636, they
were taken to Nagasaki Shiwozuka
- the site de
of la Cruz, a Japanese
wholesale bloodshed priest
when and
theaatomic
layman named Lazaro, a leper, on their
bomb was dropped and where 50,000 Catholics were dispersed or killed journey to
by persecution. Lorenzo Japan.
and He
his was not aware
companions werethatsubjected
they to an
inexpressible torture. Having huge quantities of water forced down their
throats, they were thrust to lie down and long boards were placed on
their stomachs. Guards stepped on the ends of the boards, violently
forcing water to spurt from their mouths, noses and ears. Fr. Antonio, the
superior, died after some days. Fr. Vicente and Lazaro broke under
torture, which included the insertion of bamboo needles under their
fingernails, but were brought back to courage by their companions.
 
In his moment of crisis, Lorenzo asked the interpreter, "I would like to
know if, by apostatizing, they will spare my life." In the ensuing hours,
however, Lorenzo felt his faith grow strong. He became bold and daring,
stating to his interrogators “That I shall never do, because I am a
Christian and I shall die for God, and for Him I will give many thousands of
lives if I had them. And so do with me as you will please.”
 
Lorenzo and his four surviving companions were slowly put to death. He
and his companions were taken to the “Mountain of Martyrs” on
September 27, 1637. They were tightly bound with semicircular boards
fitted around their waists and hung upside down in pits. Stones were put
on top of the boards to increase the pressure and slowdown circulation to
prevent a speedy death. After three days, Lorenzo and Lazaro were dead
and the three priests, still alive, were beheaded.
 
On February 18, 1981, Lorenzo was beatified by Pope John Paul II during
 Blessed Pedro Calungsod
Pedro Calungsod, a Visayan native, was born in
1655. During his boyhood Pedro was trained as a
catechist in a boarding school run by the Jesuits in
the Visayas. He was skilled in the arts – carpentry,
drawing, painting, acting, singing and oratory,
delivering discourses in Visayan, Spanish and
Chamorro. He was an excellent and brilliant young
man.

In 1668 young Pedro was chosen to accompany Fr.

Diego de San Vitores and other Jesuit missionaries
from the Philippines to the Ladores Islands to
evangelize the native Chamorros. Despite
devastating typhoons, difficult terrain and scarce
provisions for the Mission, the missionaries
persevered. The Ladores Islands were later
spread rumors of infants dying due
renamed to the poison
Mariannas Islandsinby
the
thebaptismal water
missionaries in
because some sickly Chamorro infants died after baptism. Many
honor of the Blessed Virgin Mary and María Ana, the
Chamorros believed theQueencalumniator
Regentand eventually
of Spain, apostatized.
who was The
the benefactress
apostates together with the Macanjas
of that Mission. (sorcerers) and the Urritaos (young
male prostitutes) began persecuting the missionaries.
  The missionaries, blessed with many conversions
On Saturday morning, April
among 2, the
1672, just before
Chamorros, the Passion
caused envy andSunday of with
rivalry
that year, 17 year-old Pedro
medicineandmen.
Fr. Diego went to the
In particular village quack
a Chinese of Tumon to
named
baptize a newborn baby girl.
Choco The baby’s father Matapang, who was a
Christian and friend of the missionaries, having apostatized angrily
refused to have his infant daughter baptized. While Matapang was
enlisting and cajoling a non-Christian villager named Hirao to kill Pedro
and Fr. Diego, Matapang’s Christian wife consented to the baptism. Upon
hearing of the baptism, Matapang became aggressive, violently throwing
his spears to Pedro and Fr. Diego. After shunning some spears, Pedro
was hit on the chest and fell to the ground. Hirao vigorously attacked
Pedro and finished him with a blow of a cutlass on the head. Fr. Diego
was also killed. After the murder, Matapang took Fr. Diegos’ crucifix
pounded it with a stone while blaspheming God. Matapang and Hirao
denuded and dragged the bodies of Pedro and Fr. Diego to the edge of
the shore, where they tied large stones to the feet of the corpses.
Thereafter, they took the bodies on a proa and threw them into the deep.
The bodies of Pedro and Fr. Diego were never found.
 
The missionaries remembered Pedro as a young boy with very good
dispositions. They recalled that Pedro was a virtuous catechist and a
faithful assistant to Fr. Diego and the Mission. They described Pedro to
be a good Catholic whose perseverance in the Faith even to the point of
martyrdom proved him to be a good soldier of Christ (cf. II Tim 2:3). The
missionaries declared that Pedro was a fortunate youth, persevering in
his service to God in the mission and the precursor of their superior Fr.
Diego in heaven.
 Mother Ignacia Del Espiritu
Santo
 Mother Ignacia was the eldest of four children of a
Chinese immigrant from Amoy, China Jusepe Iuco and
of a native Filipina María Gerónima. She was born in
Manila, Philippines in 1662 and baptized Ignacia del
Espiritu Santo on March 4, 1663, at the Holy Kings
Parian.
 
Mother Ignacia spent her childhood in Chinese
Binondo, Manila. In 1682 instead of accepting her
parent’s request to marry, Ignacia sought spiritual
direction from a Jesuit priest, Fr. Paul Klein, who had
arrived in Manila from Bohemia. The priest gave her
the Spiritual Exercises of St. Ignatius.

who were attracted by After a period

her life of solitude
of prayer and laborand
andprayer, determined
felt called to the to
"remain in the service of the Divine Majesty"
religious life but could not be admitted into the existing congregation and
at"live
that
by sweatwas
time. Thus her first community of her
bornbrow," Ignacia known
and became left home. With
as the only a
Beatas de
needle and
la Compania de Jesus because theyafrequently
pair of scissors in her
received thepossession,
sacramentsshe
at the
Church of St. Ignatius. began
With theto Jesuit
live alone in the
fathers as house located directors
their spiritual at the back
andof
confessors, the communitythe Jesuit College
performed of Manila.
many Subsequently,
acts of devotion. she they
Together
accepted
assisted the Jesuit Fathers yndias
in their (natives)
retreats by preparing and disposing the
retreatants to Spiritual Exercises.

Mother Ignacia centered her life on the suffering of Christ. She tried to
imitate him through a life of service and humility, expressing her spirituality
of humble service in her capacity to forgive, to bear wrongs patiently and to
correct with gentleness and meekness. She emphasized charity in the
community, dedicating it to the Blessed Mother whose spirit runs through the
rules written for the guidance of the Beatas. Mother Ingnacia strove to be
the living image of Mary to her companions. She exhorted them to make Mary
their model in following Jesus.

On July 1, 1726, Mother Ignacia completed the Constitutions of her

community and submitted them for approval by the Fiscal Provisor of Manila.
After the approval was given in 1732, Mother Ignacia gave up her
responsibility as superior of the house and lived as an ordinary member until
her death. Father Murillo Velarde of the Society of Jesus observed that
Mother Ignacia had no desire to command and control and saw this as a great
sign of humility. Fr. Velarde described Mother Ignacia as a "true valiant
woman" who overcame the great difficulties which she met in the foundation
from the beginning to the end. She was "mortified, patient, devout, spiritual,
and zealous for the good of souls." Mother Ignacia died at age 85 after
receiving Holy Communion on September 10, 1748, still on her knees at the
communion rail. She was interred at the Church of Saint Ignatius.
 
Elevation to Venerable
 
In the early 1980’s Sr. Maria Isabelita Riego de Dios, RVM, began and
intensively promoted the cause for the beatification of Mother Ingnacia del
Espiritu Santo. In 1986 then Manila archbishop Jaime Cardinal Sin began the
canonical process for Mother Ignacia’s beatification. A miracle was attributed
 CONGRATULATIONS
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