(December 19, 2009). This morning 40 pairs of amancebados (those living-in together without the benefit of the sacrament of marriage) received the sacrament of marriage at the parish church.Most of those married are members of the Basic Ecclesial Communities (BEC) in their respective chapels. They were very much thankful that they have become members of the BEC as they were assisted in receiving the sacrament. In the parish the wedding of amancebados is done three times a year: during lent, during the Ordinarytime (August to October) and during Advent. if there are more than five couples coming from a chapel, usually the parish allows that the wedding be celebrated in their chapel. This year out of 165 couples who received the sacrament of marriage, 105 of these were wedding of amancebados.
For pictures of wedding of amancebados in Brgy Donghol last Oct 3, 2009 one can go to this page below:
Dec. 16, 2009. An estimated three thousand people flocked to the Sts. Peter and Paul Church this morning for the first day of the Misa de Gallo masses. Not only was every space inside the church filled with church goers but including also the open spaces outside the church. A projector was installed outside the church so that those who could not get inside the church could also see what was happening inside. Celebrant of the mass was the parish priest, Msgr. Bernardo Pantin. The main theme being developed in the homilies for this year’s Misa de Gallo is: The Incarnation of the Lord: Principle and Pattern of Transformation.” Each day a sub theme is being meditated based on the word Christmas.
Dec. 16 C COMMITMENT TO MISSION, PEACE and HEALING
Dec 17 HHOPE IN GOD’S PROVIDENCE
Dec 18 RRENEWED FAITH
Dec 19 IINTEGRITY OF LIFE
Dec 20 SSERVICE OF GOD AND NEIGHBOR
Dec 21 TTRUST IN GOD’S LOVE AND FAITHFULNESSS
Dec 22 MMARY AS MODEL IN WORD AND DEED
Dec 23 AAPOSTOLIC DYNAMISM
Dec 24 SSHARED (social) VALUES AND CONCERNS
Dec 24, Vigil Mass JESUS, THE INCARNATION OF GOD’S PROMISES
Mass at Midnight JESUS, LIGHT OF THE WORLD
Aside from from the 4 a.m. mass in the main church, five other chapels within the parish have their own simbang gabi which started last night: Bantigue, Camp Downes, Malbasag, Alta Vista and Nadongholan. This year the priests in the parish are also helping saying the misa de gallo in other chapels outside the parish like in Macabug of the Ipil, Ormoc Parish, alternately Naungan or Tambulilid chapels from the Linao parish, the Monastery of the Clarisas Capuchinas and the Hermitage in Natubgan, Kananga.
The design and execution of the Belen this year is through the efforts of the Knights of Columbus and the Daughters of Mary Immaculate.
The members of the Mother Butler Mission Guilds in the parishes of Ormoc had their annual Christmas gathering in honor for the priests and their benefactors at the Don Felipe Hotel last Monday, Dec. 14, 2009. The MBMG usually would invite all priests serving in the parishes of Ormoc, all who have been assigned here in the parishes and those whom they have helped in their studies to the priesthood. This year’s party was attended by thirty priests. Mass was first celebrated by Msgr. Bernardo Pantin, the parish priest of Sts. Peter and Paul and Vicar General concelebrated by all the priests present. Dinner then followed with song and dance numbers coming from the members of the MBMG. During the program the new officers and new members from the Sts. Peter and Paul Parish Unit were also inducted. Guest speaker for this year was Dr. Mario Rodriguez who has been a constant benefactor of the guild. Gifts consisting of altar items and other church paraphernalia were raffled off to all the priests present. Providing music and entertainment that night was the Men in Stripes, the singing group headed by Msgr. Maning Damayo.
At present there are four units of MBMG found in four parishes here in the Vicariate of Ormoc: Sts. Peter and Paul, Mother of the Redeemer, San Lorenzo Ruiz de Manila and the newest being the St. Mark the Evangelist in Linao Parish. The main apostolate of the Mother Butler Mission Guilds is to serve the church by supplying liturgical vestments and paraphernalia especially in poor parishes and to help foster vocations. The Mother Butlers here in Ormoc not only prays for vocations but they also financially help many seminarians in the seminary. There have already been a good number of priests not only from Ormoc but in other places as well, who have been helped in their studies by the MBMG
All the parochial records of Sts. Peter and Paul Parish have already been computerized. The computerization project started in April 2009. The encoding of all the records took six months to finish with eight encoders doing the job. Now it has become easy and fast to ask for records of Baptism, Confirmation, Marriage and Death. Unfortunately, although the parish was erected in 1630, the earliest record dates back to 1945 only. The main reason for this was that the parish rectory and with it the parochial records were completely destroyed during the second world war in 1944. Hence for Baptism the first recorded data begins with those baptized in January 15, 1947. For Confirmation the records start with October 21, 1947. Marriage data start from May 26, 1945 and Death Register starts on January 15, 1947.
The parish archives
Sometimes however, data cannot right away be found in the parish registers. There are a number of reasons for these. First it could be that the names are different from what have been entered in the registers. Especially with cases of baptism it was a practice before that only the godparents would bring the child for baptism. The result would be that different names or spelling of names and other pertinent data would be given to the parish secretary. There are also a number of cases where the data were not entered at all at the parish registers. Such cases happen when the sacraments, like baptism, were done in the barrio chapels and due to negligence were not transmitted to the parish secretaries for recording. There are also other times when the sacrament was celebrated in a different parish and so therefore the data being asked could not be found in spite of diligent search from the records.
Below is the amended statutes of the Parish Pastoral Council for the Archdiocese of Palo. After twelve years since it was promulgated in November 1997 some changes were made as suggested by the priests. The statutes also include norms on the Parish Commissions, Treasurer and Auditor which are separate entities from the Parish Pastoral Council. When the Archbishop Jose Palma promulgated the Statutes of the Parish Finance Council last November 28, 2009, he likewise promulgated the amended statutes of the Parish Pastoral Council which we publish below.
STATUTES PERTINENT TO THE PARISH ORGANIZATION STRUCTURE
I. PARISH PASTORAL COUNCILS
(amended)
NATURE AND PURPOSE
Identity of the PPC
1. The Parish Pastoral Council (PPC) is a consultative body which is truly representative of the whole parish presided over by the Parish Priest. It is the research, planning and evaluating body of the parish.
2. Pastoral in nature, the Parish Pastoral Council deals with concerns affecting Church and world, and concentrates on developing priorities and overall resolutions with regard to issues identified. It recommends parochial plans and policies to the Parish Priest for his approval before they can be implemented.
3. Being a consultative body, it is co-terminus with the Parish Priest. It ceases to exist once the Parish Priest is transferred or removed.
4. Within six months after his installation, the new Parish Priest must establish the Parish Pastoral Council. In the interim, the old PPC will serve in a hold over capacity until a new PPC is established. It is the sole prerogative of the new Parish Priest to reappoint or not the members of the former PPC.
Functions of the PPC
5. The PPC is to facilitate a process in discovering, identifying and promulgating the parish mission statement in line with the priorities of the Archdiocese as embodied in the decrees of the First Archdiocesan Pastoral Assembly, the Second Plenary Council of the Philippines, the universal Church, and in response to the signs of the times. Among its functions are the following:
a. to prayerfully reflect on the needs, the life and the mission of the parish community;
b. to recommend administrative, pastoral and developmental plans and programs for the pastoral needs of all members of the parish to the Parish Priest;
c. to advise the Parish Priest on the pastoral action (cf. canon 536 § 1) of the parish community;
d. to review and evaluate the implementation of the pastoral plans;
e. to gather relevant data as bases for planning, evaluation and recommendation;
f. to perform other lawful tasks which the Parish Priest may assign;
g. to provide a mechanism by which the parishioners shall be encouraged to manifest their views on matters which concern the good of the parish, in the spirit of dialogue and fraternal correction (First Archdiocesan Pastoral Assembly or FAPA #20).
Membership
6. The PPC will be composed of at least 15 members with the following as automatic members:
a. Parish Priest
b. Assistant Parish Priest/s, if there is/are any
c. Chairpersons of the Parish Commissions
d. Head of the Catholic School located in the parish
e. BEC coordinator or representative
The rest of the members will be elected or appointed by the Parish Priest after consultation with some parishioners.
7. Terms of membership shall be two years. They can be reappointed or reelected but not for a third consecutive term, otherwise their appointment or election is invalid. However, after a lapse of a two year period, they may be reappointed or reelected to the PPC. The new Parish Priest may reappoint to the PPC only those who served under the former Parish Priest in their first term, regardless whether they completed the term or not; such reappointment is considered the second term.
8. The members of the Parish Pastoral Council must:
a. be of proven faith, morals and outstanding prudence;
b. not be a member of any organization whose tenets are incompatible with the Catholic Church;
c. be at least eighteen (18) years of age;
d. be available and committed to serve the parish.
e. not be under canonical penalty, whether imposed or declared.
f. have a domicile or quasi-domicile in the same parish.
9. Under special pastoral circumstances and conditions of parishes and certain persons, one may be eligible to become a council member with the written permission of the local Ordinary.
10. To the Parish Priest is given the prerogative to decide on the manner of representation or composition of the Parish Pastoral Council in a way that the members would truly represent the whole parish, including various religious and sectoral groups or a representative from the BEC clusters or barangays.
Organization
11. The Parish Priest shall be the Chairperson of the PPC. As such, he presides over the meeting. If for some valid reason he cannot perform this function, he has the power to appoint the Vice-Chairman to preside over the meeting.
12. The Parish Priest shall also appoint a Vice-Chairman and a Secretary who are both lay persons.
13. The PPC meets once every two months except in special cases where these meetings can be called outside of the regular schedule.
Duties of the Officers
14. Chairman
a. to convoke the Parish Pastoral Council;
b. to decide on the agenda of the meeting of the PPC;
c. to receive and decide upon all recommendations of the PPC before they can be implemented;
d. to preside over all meetings of the PPC.
15. Vice-Chairman
a. to preside over the meeting of the PPC in the absence of the Chairman or in his disability;
b. to perform other duties that may be assigned to him by the Chairman;
c. to be the liaison officer among the various commissions and committees.
16. Secretary
a. to record faithfully in writing the minutes of all meetings of the PPC;
b. to gather, arrange and safeguard all the records of the PPC, as well as the records of information taken from the five Commissions;
c. to give notice to members of all meetings called;
d. to receive and distribute correspondence to whom they appertain;
e. to perform all other duties incident to his office.
II. PARISH COMMISSIONS
1. Every parish shall establish five (5) Commissions which shall be the implementing arm of the plans and programs of the Parish Pastoral Council as approved by the Parish Priest. The Commissions are:
a. Commission on Worship
b. Commission on Education (Christian Formation)
c. Commission on Social Action
d. Commission on Temporalities
e. Commission on Youth
2. Each of the five (5) Commissions shall meet at least once a month separately. Minutes of all meetings shall be duly recorded by the Commission Secretaries and copies are to be furnished to the Secretary of the PPC.
3. Each Commission shall have a Chairman appointed by the Parish Priest for a term of two (2) years subject to one reappointment but not for a third consecutive term, otherwise the reappointment is invalid. After a lapse of a two-year period, they can be reappointed. The term does not cease with the transfer or removal of the Parish Priest. The new Parish Priest, however, has to confirm the appointment of the Commission Chairman; otherwise, he has to appoint new Commission Chairman.
Duties of the Commission Chairman
4. The Commission Chairman shall act as the Program Director in his own Commission. He coordinates and oversees the implementation of the parish programs decided by the PPC and approved by the Parish Priest as they pertain to his area of responsibility.
5. Each Commission Chairman may recommend at least five (5) lay faithful as members of the Commission, subject to the approval of the Parish Priest.
6. The Commission Chairman shall appoint a Commission Secretary who shall keep records of the minutes of all meetings and the activities of each respective Commission.
7. He shall submit periodic accomplishment report during the regular meeting of the Parish Pastoral Council.
8. He shall perform such other duties as the PPC or the Parish Priest may prescribe from time to time.
Commission on Worship
9. The Commission on Worship is the Parish Priest’s arm in his duty to promote “full, conscious and active participation in liturgical celebrations” (SC 14) among his parishioners.
10. Among the functions of the Commission, under the guidance of the Parish Priest, are the following:
a. to know the state of the pastoral liturgical activity of the parish;
b. to diligently implement, together with the Parish Priest, policies and activities coming from the Archdiocesan Commission on Liturgy;
c. to suggest opportune plans for the progress of pastoral liturgical action. They should help the Parish Priest in the preparation of the celebration of the liturgy and even select and propose competent people who can assist him in this matter;
d. to help the Parish Priest in the proper maintenance and upkeep of the physical structure of the Church and all sacred furnishings in order to ensure a place and material things worthy of the dignity of the liturgy;
e. to see to it that there is involvement of lay people in the liturgical celebrations, whether the celebration of the Mass or the sacraments, particularly the Sunday liturgy, and that all initiatives towards the promotion of the liturgy in the parish are in mutual accord;
f. to provide the parish with a variety of lay liturgical ministries (i. e., lectors, extraordinary ministers of communion, altar servers, commentators, music directors, choir, cantors of the psalms, organists, and collectors) to promote full, conscious and active participation of the faithful in liturgical celebrations;
g. to conduct regular liturgical formation seminars for all agents of renewal in the parish. These seminars shall aim at a better understanding of the liturgy – emphasizing the centrality of the Eucharist in Christian life (FAPA #58);
h. to introduce special liturgical celebrations catering to the needs of the various sectors in the parish (FAPA #65); and,
i. to study existing popular devotions and make recommendations to the Parish Priest for the purpose of reorienting the parishioners in accordance with the principles of sacred liturgy and in line with the thrust of PCP II (FAPA #57.2).
Commission on Education or Christian Formation
11. Under the guidance of the Parish Priest, the coordination and supervision of Christian formation in the parish shall be assigned to the Commission on Education. It shall be composed of representatives from different parish organizations, faith communities and renewal movements (FAPA #11). Among its functions are the following:
a. to spearhead, coordinate, monitor, evaluate and sustain the task of evangelization of the lay faithful towards the formation of Basic Ecclesial Communities at the parish level (FAPA #11);
b. to coordinate, monitor and evaluate activities among faith communities and renewal movements in the Archdiocese in order to establish a more unified, cohesive and effective evangelization (FAPA #3.5);
c. the Commission on Education shall spearhead the establishment of a Parish Biblical Committee which shall conduct Basic Bible Seminars and training (FAPA #12);
d. with the full support of the Parish Priest, the Commission on Christian Education shall also establish a Family and Life Apostolate and Committee on Mass Media the tasks and responsibilities of which are similar to that in the archdiocesan level (FAPA ## 13-14);
e. to prepare programs and projects according to the guidelines set by the Archdiocese that will integrate the evangelical and social dimension of Christian Formation. Hence, the Commission on Christian Education should interact closely with the Worship, Social Action and Youth Commissions to ensure that these dimensions are woven into the total Christian Education Program; and,
f. to conduct an orientation seminar or give catechetical instructions to recipients and sponsors in the celebrations of such sacraments as baptism, confirmation and weddings, so that they will understand their Christian duties and responsibilities relative to their role as recipient or sponsor (FAPA #62).
Commission on Social Action
12. The Social Action Commission concerns itself with the Social Action Apostolate of the Church in the parish level. In pursuance of the goals defined by the 2nd Plenary Council, the Commission must form the “social conscience” of each parishioner in the light of the Social Doctrines of the Church. Its functions, therefore, are:
a. to judiciously adapt with revisions or adopt in entirety an education program for social awareness and action for the various sectoral groups in the parish (FAPA #73.1);
b. to organize a Committee on Social Services composed of competent and skilled manpower (FAPA #73.3) which will be tasked to conduct the periodic surveys to determine the socio-pastoral needs of the parishioners (FAPA #73.2);
c. to conduct community involvement projects that will address the socio-economic concerns of the community;
d. to coordinate with the different government and non-government agencies (FAPA #73) and serve as the local arm of the Social Action Center of the Archdiocese; and,
e. to create an ecology desk which will coordinate with barangay and municipal officials and the different government and non-government agencies insofar as this is practicable (FAPA #74).
Commission on Temporalities
13. The Commission on Temporalities assists the Parish Priest in the administration of the physical properties of the parish and the conservation of other temporal goods belonging to the parish. Among its functions are the following:
a. to help the Parish Priest administer the temporal goods of the parish;
b. to assist the Parish Priest in the titling of all the real estate properties of the parish;
c. to assist in the support and maintenance of the Church and the rectory facilities, funding of parish programs and other temporal needs of the parish (FAPA #81.2);
d. to help the Parish Priest conduct activities to generate local resources for the parish;
e. to assist the Parish Priest in the supervision and coordination of parish construction projects and improvements;
f. to assist the Parish Priest in maintaining an Inventory of all Church properties in the parish. An Inventory should be made with every outgoing and incoming Parish Priest (FAPA #81.1);
g. to coordinate with and assist the Archdiocesan Commission on Temporalities regarding temporal matters of the parish (FAPA #81.3);
h. to establish a management information system to include specifically the directory of parishioners for pastoral purposes, in consultation with the Archdiocesan Commission on Temporalities (FAPA #81.4); and,
i. to require religious organizations engaging in fund raising activities to seek approval from the Parish Priest and to account and submit reports to the Commission on Temporalities.
Commission on Youth
14. The organization and Christian formation of the youth in the parish shall be assigned to the Commission on Youth. There shall be created corresponding Worship, Education and Social Action Committees whose functions are the following:
a. to take charge in the evangelization and Christian formation of the youth in coordination with the Parish Commission on Education;
b. to initiate activities and programs for the youth in the parish such as worship, vocation promotions, social concerns and catechism for the out-of-school youth (FAPA ##15 & 19) in coordination with the Parish Commissions concerned; and,
c. to maintain close contact with the Archdiocesan Youth Ministry and to implement its plans and activities in the parish level.
III. PARISH TREASURER
1. In each parish, a Parish Treasurer is to be appointed by the Parish Priest, after consulting the members of the Parish Pastoral Council (PPC) and the Parish Finance Council (PFC).
2. The Parish Treasurer is to be appointed for five (5) years subject to one reappointment, unless removed for grave reasons.
3. Persons related to the Parish Priest up to the fourth degree of consanguinity or affinity are excluded from this office (cf. canon 492 § 3).
4. The following are the functions of the Parish Treasurer:
a. to act as custodian of the money gathered from special or extraordinary collections or fund raising projects. All monies should be deposited in the bank except for petty cash which will stay in the hands of the Treasurer. Books and documents should be deposited in a steel cabinet provided for this purpose in which case only the priest and treasurer will hold the key to this cabinet. Strict rules of bookkeeping and accounting must be followed;
b. to be co-signatory with the Parish Priest of all the accounts of the Commissions
Pursuant to the Circular Letter No. 04, Series of 1997, all parish monies should never be deposited under the personal name of the Parish Priest. The title of the deposit should be:
THE ROMAN CATHOLIC ARCHBISHOP OF PALO, Inc.
In trust for the Parish of __________.
Aside from the Parish Priest and the Treasurer, the Archbishop should always be a signatory alone in the deposits of parish funds, so that in cases of emergency the money can be easily withdrawn;
d. to disburse funds only with the knowledge and consent of the Parish Priest, with vouchers and receipts;
e. to prepare, submit and publish annual financial report to the Parish Priest, to the PPC and to the PFC (cf. canon 494 § 4), or as often as the Parish Priest requires it;
f. to open the books for inspection at anytime by authorized officials of the Chancery;
g. in the case of transfer or removal of the parish priest, to submit a terminal financial report to the new Parish Priest, specifically during the installation and turn-over rites, together with the canonical books and other pertinent records of the parish.
IV. PARISH AUDITOR
The Parish Auditor has the following functions:
a. to make a periodic audit of the book of accounts of the Treasurer;
b. to make a performance audit periodically of projects of the parish; and,
c. to submit to the Archbishop his audit report of the parish.
During the launching of the 3-year preparation for the Diamond Jubilee of Palo as a diocese last November 28, 2009, Archbishop Jose Palma promulgated the Statutes of the Parish Finance Council ad experimentum for three years. The Archbishop decreed that within six months every parish and quasi parish must be able to form their own Parish Finance Council. Here in the parish even before the statutes were promulgated we already have established the Parish Finance Council. In fact the term of office of the members will be expiring this month. However, since the planned Parish Assembly will still be held in January 2010 we are hereby extending their term until then. Below are the Statutes of the Parish Finance Council.
STATUTES OF THE PARISH FINANCE COUNCILS
(ad experimentum - 3 years)
I. Nature and Purpose
In the parish, Christ's faithful are gathered into one, under the headship of the parish priest, to fulfill their mission in Christ, prophet, priest and king. The kingly mission includes the assistance which Christ's faithful, according to their gifts, their office in the Church, and their state of life, give to the parish priest in the administration of the temporal goods of the Church (Second Vatican Council, Decree on the Apostolate of Lay People, No. 10).
In order to give form and stability to the assistance offered by Christ's faithful to the parish priest in the administration of the temporal goods of the parish, The Code of Canon Law requires that each parish in a diocese establishes a Parish Finance Council which is governed by universal Church law and norms given by the Diocesan Bishop (Canon 537).
The Parish Finance Council is a consultative body to the parish priest in the administration of the temporal goods of the parish.
II. Structure and Composition
1. The members of the Parish Finance Council (PFC) are parishioners known for their spiritual maturity and love for Christ and the Church, endowed with special competence in financial matters and of prudent judgment, who offer their time and talents as a Christian service or ministry in the development and management of the parish's financial resources.
2. The Parish Finance Council shall be composed of not less than five but not more than nine members, excluding the parish priest. (Note: Parochial Vicar/s may be invited to attend the meeting of the Parish Finance Council.)
3. Membership in the Parish Finance Council shall be by appointment from the parish priest after consultation with upright and serious-minded parishioners.
4. The Chairman of the Commission on Temporalities shall be an ex-officio member of the Parish Finance Council.
5. Members of the Parish Finance Council may not be related to the parish priest up to the fourth degree of consanguinity or affinity.
6. Names of the members of the Parish Finance Council are to be communicated to the Archbishop at the time of their appointment or reappointment.
7. The members of the Parish Finance Council shall serve a two-year term which is renewable but not for a third consecutive term.
8. Being a consultative body, it is co-terminus with the Parish Priest. It ceases to exist once the Parish Priest is transferred or removed. Within six months after his installation, the new Parish Priest must establish the Parish Finance Council. In the interim, the old Council will serve in a hold over capacity until a new one is established. It is the sole prerogative of the new Parish Priest to reappoint or not the members of the former Parish Finance Council.
9. The Parish Finance Council cannot be dissolved without the written permission of the Diocesan Bishop.
III. Officers
1. The Parish priest is the Chairperson of the Parish Finance Council. He convokes the Council and presides over its meetings and receives its proposals.
2. There shall be a Vice-Chairperson appointed by the Parish priest. The Vice-Chairperson assists the parish priest in coordinating the work of the Parish Finance Council. The Vice-Chairperson performs other tasks as may be delegated to him/her, including, if the parish priest so decides, presiding over the regular meetings of the Council.
3. A Secretary shall also be appointed by the Parish priest from among the members of the Parish Finance Council. The secretary is responsible for recording the minutes at each council meeting, keeping them and furnishing copies to the Diocesan Finance Council on a quarterly basis.
IV. Functions
The parish priest, by law, is entrusted with the administration of the temporal goods of the parish. He takes charge of all its funds and properties. The Parish Finance Council serves as a consultative body to the parish priest in the administration of the temporal goods and does not hold any funds of the parish. In particular, the Parish Finance Council assists the Parish Priest in making plans and policies regarding the financial status of the parish. Specifically, the Parish Finance Council has the following functions:
1. To assist the parish priest in the preparation of the parish annual budget.
2. To assist Parish Pastoral Council commissions and committees in preparing and submitting annual budget requests.
3. To develop a plan for financing necessary repairs, renovations, and the purchase of equipments, and other important parish projects.
4. To assist the parish priest in finding means and methods of raising funds, aside from mass collections and offerings, in order to support the ongoing programs of the parish.
5. To assist the parish priest in meeting all financial obligations of the parish.
V. Acts of Administration
1. The Finance Council will be consulted by the Parish Priest when an act of administration (sale, lease, loan, giving of donation or any project) involves the amount of more than one hundred thousand pesos (Php 100,000.00) up to two hundred thousand pesos (Php 200,000.00).
2. For validity, the consent of the Finance Council will be required if an act of administration involves the amount of more than two hundred thousand pesos (Php 200,000.00) up to five hundred thousand pesos (Php 500,000.00).
3. For a valid administrative act which involves more than five hundred thousand pesos (Php 500,000.00), the parish priest needs not only the consent of the Parish Finance Council but also of the Diocesan Bishop who may also consult the College of Consultors or the Archdiocesan Finance Council.
VI. Meetings
1. The Parish Finance Council shall meet at least four times a year or more frequently as deemed necessary by the Parish priest.
2. The presence of the parish priest or of his duly delegated representative and the majority of the members constitute a quorum.
3. The agenda and study material should be communicated to the members prior to the regular meetings.
VII. Voting
When voting is necessary for the parish priest to get the mind (“sensus”) of the council, council members enjoy a consultative vote unless otherwise provided for by these Statutes.
VIII. Relationship with the Parish Pastoral Council and the Commission on Temporalities
1. The Finance Council collaborates with the Parish Pastoral Council in financing the pastoral needs of the parish. The method of collaboration is determined by the parish priest through consultation with both Councils.
2. Neither Council is to usurp the constituted responsibilities of the other. Both universal law and these diocesan statutes assume that two distinct councils are formed in each parish. This does not preclude the presence of a delegate from the one council who participates in the other.
3. In relation with the Commission on Temporalities, the Parish Finance Council makes the financial plans and policies and it is the Commission on Temporalities which implements them.
IX. Effectivity and Amendment
1. The statutes of the Parish Finance Councils of the Archdiocese of Palo upon the recommendation of the majority of the priests of the Archdiocese shall be effective upon the approval of the Diocesan Bishop.
2. The statutes of the Parish Finance Council shall be fully implemented in the Archdiocese of Palo six months after the date of promulgation.
3. Any amendment, change, or addition to these statutes may be caused by a motion made a member of the presbyterium as confirmed by a two thirds vote of the presbyterium present when such motions shall have been expressed and seconded. The effectivity of an amended provision shall, however, require the approval of the Diocesan Bishop.
4. The members of the Finance Council in the parish may express their suggestions for amendments to their respective parish priests, who, in turn, may make a motion to the presbyterium of the diocese for proper action.
Of the 110 barangays of the city of Ormoc, 41 fall under the parish of Sts. Peter and Paul. This includes the 29 city districts. Here below is the list of the Barangays with the names of the Barangay chairman that fall within the territory of Sts. Peter and Paul Parish, Ormoc City.
Barangay Population Barangay Chairman
1. Brgy District 1 - 206 - Hon. Jerome Q. Mañago
2. Brgy. District 2 - 52 - Hon. Estrella R. Perez
3. Brgy. District 3 - 53 - Hon. Francis D. Quijardo
4. Brgy. District 4 - 757 - Hon. Josela A. Dumaguit
5. Brgy. District 5 - 57 - Hon. Ulysses S. Abucay
6. Brgy. District 6 - 32 -
7. Brgy. District 7 - 160 - Hon. Andres A. Turtugo, Jr.
8. Brgy. District 8 - 82 - Hon. Eduardo R. Perez
9. Brgy. District 9 - 173 - Hon. Felix R. Arellano
10. Brgy. District 10 - 506 - Hon. Jose Glenn V. Aparis
11. Brgy. District 11 - 241 - Hon. Romeo G. Blanco
12. Brgy. District 12 - 211 - Hon. Maria Samuel P. Aviles
13. Brgy. District 13 - 445 - Hon. Mark Raymund A. Morilla
14. Brgy. District 14 - 88 - Hon. Xerxes Solon
15. Brgy. District 15 - 284 - Hon. Ma. Elena Y. Larrazabal
16. Brgy. District 16 - 174 - Hon. Roberto M. Barnaba
17. Brgy. District 17 - 381 - Hon. Antonio Cabahug
18. Brgy. District 18 - 265 - Hon. Edgardo R. Paredes
19. Brgy. District 19 - 316 - Hon. Mansueta L. Omega
20. Brgy. District 20 - 180 - Hon. Dionesio C. Jayme
21. Brgy. District 21 - 342 - Hon. Maria Jonnabel S. Racaza
22. Brgy. District 22 - 370 - Hon. Alexander C. Aberca
23. Brgy. District 23 - 274 - Hon. Anecita A. Castro
24. Brgy. District 24 - 162 - Hon. Ranulfo D. Sanchez
25. Brgy. District 25(Malbasag) - 378 Hon. Angelito L. Bernales
26. Brgy. District 26 (Rizal Ext)- 1,024 Hon. Ciriaco G. Tolibao III
27. Brgy. District 27 - 299 - Hon. Danilo V. Enecio
28. Brgy. District 28 - 1,856 - Hon. Pedro Y. Orellano, Jr.
29. Brgy. District 29 (Nadongholan) - 2,860 Hon. Nimfa de Paz Rufuli
30. Alegria - 1,672 Hon. Lea Doris C. Villar
31. Alta Vista - 1,900 - Hon. Myrna R. Mangle
32. Bantigue - 2,150 - Hon. Sulpecio B. Hermias
33. Batuan - 543 - Hon. Mariano J. Alonzo, Jr.
34. Camp Downes - 2,696 - Hon. Samuel D. Baldezanso
35. Can-adieng - 2,399 - Hon. Feliciano C. Pilapil
36. Don Felipe Larrazabal- 1,580 Hon. Rafael G. Fernandez
37. Donghol - 2,011 - Hon. Henry D. Gonato
38. Mahayag - 519 - Hon. Samuel R. Ablen
39. Patag - 2,250 - Hon. Raul G. Formentera
40. Punta - 4,159 - Hon. Restituto L. Jumao-as
41. Sumangga - 1,178 - Hon. Mario M. Albor
Ugmok was part of an encomienda given by Spanish conquistador Miguel Lopez de Legaspi to one of his faithful soldiers Francisco de Quiros in 1577 when he declared possession of the island for the Spanish crown. Since the representatives of the king were customarily accompanied by priests, in his case five Augustinians led by Fr. Andres de Urdaneta, it would be safe to say that Ugmok was also visited by Augustinians, although they did not stay for long as they did in Leyte-Leyte, Carigara and Barugo.
It was the Jesuits who established Ugmok as one of its mission centers 20 years later in May 1597, with Frs. Alonso Rodriguez and Leonardo Scelsi assuming the task of planting the seeds of Christianity. Ugmok was the only settlement in the west coast of the island privileged to become such a center along with Carigara, Palo, Alangalang and Dulag in the east.
The surprised Jesuits found in Kaugmokanos willing converts. In fact during their arrival, they were welcomed by a local chief (datu) who at once made arrangements for his baptism. He had the prayers written down so that he might learn them. The other chiefs followed his example, copying the prayers on bamboo strips that they used as paper. Moreover they offered all their children, and the Jesuits built a school for them as they did in Dulag.
Despite the eagerness of the natives to be baptized, however, the Jesuits proceeded with caution and prudence, taking time to teach them catechism before giving them the sacrament of baptism. They noted that those who were baptized had known for many years matters of the Catholic faith judging by their knowledge of its mysteries. They highly valued the confessional, and when they became sick, they clamored at once for the missionary and found relief in making their confession.
It was here in Ogmuk that the Jesuits were able to develop the so-called ratio estudiorum or pedagogical code in the teaching of catechism to children, a practice that was later adopted in other missions. They divided the catechism course into several grades. Each grade had to learn part of the catechism, progressively more difficult, and pass an examination on it before going on to the next grade.
One major problem facing the missionaries however was the nature of the settlement here. The natives tended to live close to their farms and their hunting grounds, and the mission center would be populated only during Sundays when they came to hear mass and chant the catechism. But with the mass over, they dispersed at once to their microscopic settlements without the missionary’s being able to detain them for a few days’ instruction. To perform their mission, the Jesuits had to travel continually from one settlement to another. This became the greatest obstacle to their work.
This could also be one major reason why it took the Jesuits more than 30 years before the Ormoc parish and pueblo was formally established.
Changes in assignments
The shortage of missionaries compelled the Jesuit superior at that time, Fr. Diego Garcia, to reassign the missionaries in fewer houses, with some of their earlier missions being turned into “visitas” which they would regularly visit. This happened after their first conference in Palo in January 1600 attended by 26 priests. In that month-long conference, it was agreed to merge Palo and Dulag at the latter, while Alang-alang, Carigara and Ogmuk would have its center at Alangalang. But due to Ogmuk’s peculiar location, it was going to be administered by a priest and a brother in permanent residence, who were to be relieved from Alangalang every three or four months. That year, the priests in Ogmuk had baptized 646 natives out of a population of more than 4,000, covering two other neighboring pueblos.
Pirates from Mindanao
Barely eight years after the Jesuits started their evangelization program, in 1605, native warriors from at least three tribal groups from the island of Mindanao started to pillage the thriving Ogmuk settlement.
The Karagas proceeded to Ugmok after they were through with Baybay and other coastal towns which they left devastated. The Kaugmukanons were quick and that was to their great advantage. Still their efforts were useless to counteract the enemy's barbarism. The Karagas took 90 captives and they left the fields splattered with human flesh and cadavers.
The next attack came in 1608, this time, by the Sanguils. They came in ships like the Karagans, passing the strait of Panao island at a time when the sea current was favorable. The Sanguils first attacked the settlement of Ogmuk, plundering and destroying it
Finally, in 1634, the third group of marauders from Mindanao, the Maguindanaos. organized an expedition headed by a young sultan named Cachil Korralat, with 22 vessels and some 1,500 fighting men. They attacked Ogmuk on December 4, 1634, four years after it was formally established as a parish. The Jesuits here had started to fortify the town, but only a small stockade of wood near the church had been completed. While the townspeople fled, 50 warriors made a stand in this stockade and the adjoining church. With them was the resident missionary Fr. Juan del Carpio.
The Magindanaus took the church at their first onslaught, penned the defenders in the stockade, and set fire to it. Tormented by the heat and smoke, the gallant little garrison surrendered. The visitors immediately began to divide them up as prizes; but when they came to Fr. Carpio, Corralat ordered the Jesuit put to death. As soon as he heard his doom, Carpio knelt to pray, and praying thus received the blow of the kampilan.
Jesuit Expulsion
The vaunted success of the Jesuits in the conversion of natives to Catholicism did not in any way deter the Spanish crown from expelling them from the Spanish colonies. Ever since they started speaking against the abuses of the Spanish authorities and the encomenderos, the Jesuits were marked. They were charged that they preached against the government and that the Jesuit Provincial had maintained illicit communication with the English general during their occupation of Manila.
On the morning of May 19, 1768, after 187 years, Jesuit missionary work in the Philippine Islands was finished.
A few months after the expulsion orders were signed, a commander of the royal navy, Don Pablo Verdote, took charge of rounding up the Jesuits in Leyte. The first residencia to be closed was that of Ugmok. In his report, he said he had with him the Reverend Father Fray Francisco Martinez of the Order of St. Agustin. The turnover ceremonies were witnessed by the local officials and principalia. He then made an inventory of the gold and silver vessels and the arms belonging to the church. Fr. Luis Secanell, the last Jesuit parish priest here, left with the boat.
The Agustinians in Ogmuk
The settlement had not changed much during the 171 years under Jesuit tutelage. True, many Kaugmokanos had embraced Catholicism and its practices, and a lot of them had become devotees of the faith. But there was little change in their way of life. They were still aversed to living in the town.
One problem the Augustinians faced had to do with the communities that they were supposed to preach to. The Jesuits' sudden departure had doubtless aroused the natives' suspicion, forcing many of them to pack up their meager belongings and leave the pueblos for the familiar forests nearby. Unlike the Jesuits who were welcomed by the natives, the newcomers seemed to be unwelcome.
One other major cause for worry to the newcomers were the Moro raids that had caused a lot of trouble for the early missions more than 150 years before. Apparently, the Moro depredations had persisted even up to 1770s. The Augustinian superior Fr. Victoria noted that in the recent years, that province alone counted two thousand captives from the year of 68 [1768].
Despite their problems, however, the Augustinians had roads and schools built. Here in Ogmuk, they built four rural schools. In agriculture, they introduced work animals for plowing and the use of the plow.
Unfortunately, there were simply not enough Augustinians to adequately replace the Jesuits. Fourteen were assigned for the entire Leyte island, but only three took care of the pueblos in the west and the south. .
On record, only three Augustinians were assigned to Ogmuk: Frs. Francisco Martinez, Agustin Maria de Castro and Francisco Rodriguez. Martinez replaced the Jesuit Fr. Luis Secanell, but on the same year de Castro took over after his stint at Boljoon, Cebu. The third Augustinian, Fr. Rodriguez, was assigned to the parishes of Hilongos, Ogmuk and Palompon during the years 1774-78. He was transferred to Dulag in 1779.
The lack of priests would explain why Ogmuk reverted to the status of a “visita” attached to the parish of Palompon sometime between the years 1778 and 1839. The secular priests would take over only in 1839. From then on, the succession was unbroken.
Re-establishment of the Parish
The modern day towns became possible only because the early missionaries assigned to preach in native settlements exerted utmost efforts to gather them into the center of the town, with the church as the focal point. This is why the origins of pueblos are always intertwined with the origins of parishes. This is especially true in Ogmuk which became a parish as early as 1630 when the Jesuits were still preaching here.
When the natives started to put up their residence in the town center, it became necessary to have some sort of a governing body, with the local chiefs under it. At the start, the encomenderos served as petty governors. Later, they were replaced by local chiefs or principalia, and called as gobernadores, capitanes municipal or gobernadorcillos. Even in the absence of a priest, Ogmuk continued to be governed by them.
But a pueblo without its own priest could not have been complete because to church authorities, it was just a visita, which would be administered only at the whims of the priest of the mother parish. For all intents and purposes, a priest played a very important role in the lives of the people not just in the administration of sacraments. But even in civil matters, priests were often consulted. For instance, in the election of town officials, the presence of the parish priest was often required.
Thus, the petition of Ormoc residents on October 20, 1839 to be a parish independent of its matrix Palompon seemed to have been long overdue. Signed by the gobernadorcillo Juan Simon, eight members of the principalia, 22 cabezas de barangay and five tinientes nombrados (incumbent barangay heads) and two testigos (witnesses), the petition was addressed to the incumbent alcalde mayor (the modern day equivalent of governor) in Tacloban Victoriano Lopez Llanoses.
In that petition, the residents argued that Ormoc already had enough tributos (tax payers) to be able to support a parish. It had 1,907 tax payers, much bigger than Palompon’s 626. Moreover, its distance from Palompon was about six to seven leagues by sea (equivalent to 18 to 21 miles), which made travel difficult for the priest.
But the petitioners’ main arguments centered on the attitudes of the priest themselves, Don Mateo Samson and his coadjutor Don Florentino Antonio, whom they obviously disliked.
Nothing was heard of the petition until 11 years later. On October 18, 1850, Bishop Romualdo wrote to the governor general, making his final recommendation to separate Ormoc from Palompon parish. The bishop also conformed to the request of Fr. Luciano to be assigned to Ormoc “by right of his being parish priest of Palompon.”
The altar of Sts. Peter & Paul Parish before its renovation in 2007.
Finally, the Superior Gobierno y Capitania General de Pilipinas, the official governing body in Manila, in a resolution dated November 13, 1850 declared Ormoc to be an independent parish. The parish was formally installed on December 21, 1850, evidently with much pomp and celebration.
By then the church was already an imposing building of stone 240 yards long, 85 yards wide and 45 yards tall, and with a roof made of nipa. It had a parochial house made of wood, connected to the church, 150 yards wide and 75 yards from its foundation. The parish was under the Vicaria de la Costa Occidental de Leyte under the Diocese of Cebu.
A harvest of vocations
The reestablishment of the parish could have prodded prominent families here to send their sons to the Seminario de San Carlos in Cebu for their priestly education. By the 1870s till 1904, Ormoc was blessed with producing at least eight native priests, one of whom would figure out as a founder of a pioneer Catholic School in the entire region in the person of Fr. Ismael Cataag who founded the St. Peter’s Academy of Ormoc in 1914. The list does not include the ones who finished in other seminaries, particularly, in Manila.
Note the names of the priests and the years that they were ordained.
Prospero Esmero September 28, 1873
Enrique Carillo August 13, 1876
Gregorio Ortiz June 3, 1882
Juan Miroy December 21, 1889
Flaviano Daffon December 17, 1897
Pelagio Aviles November 1, 1898
Ismael Cataag August 13, 1899
Sergio Eamiguel June 5, 1904
Succession
The list of secular parish priests ministering Ormoc is shown below as derived from two sources.
D. Juan Nepomuceno Tecson (1839-1840); D. Mateo Samson (1840-1844); D. Juan Nepomuceno Tecson (1844-1847); D. Bibiano Rosario Luciano (1848-1864); D. Catalino Cabada (1864-1867); D. Ceferino Montecillo (1867-1875); D. Juan Seno (1875-1884); D. Lino Codilla (1884-1886); D. Juan Seno (1886-1890); D. Lino Codilla (1890-1910); Ismael Cataag (1910-1944); Zenon Ocampo (1945-1947); Msgr. Felix Sabenecio (1947-1954); Federico Copuaco (1954-1959); Msgr. Francisco Santiago (1959-1971); Msgr. Felimon Quianzon (1971-1981); Msgr. Pastor Cotiangco (1981-1989); Msgr. Jaime Villanueva (1989-1997); Msgr. Benjamin Sabillo (1997-2001); Msgr. Benjamin Bacierra (2001-2004); Bp. Isabelo Abarquez (2004-2005); Msgr. Bernardo Pantin (2005- to date).
From 1850 onwards, the parish was never vacant of priests ministering to the needs of the laity. There were in fact periods in Ormoc’s history when priests officiated in the election of gobernadorcillos. Thus, the hand of Padre Lino Codilla was evident as he presided over the 1891 elections that installed Fernando Ybañez as gobernadorcillo and the 1893 elections with Leon Aviles as gobernadorcillo. By then, the church that was started by the Jesuits underwent improvements during the succeeding clergy, although it retained its massive functional look that was typical of Jesuit-built churches.
The present-day Parish Church of Sts. Peter and Paul
Those who have seen the church before the second world war described it as one made of stone blocks whose floor area followed the shape of a cross, with the top of the cross being the part that had the altar and sacristy. The middle section had a dome for a ceiling, painted with religious figures and icons, but the roof had a square base. Under the roof was catwalk that was accessible to whoever was brave enough to explore the area.
The frontage was sparse in its ornamentation, and its door was made of unadorned thick hard wood that had an iron bolt. But on each side was a gargoyle-like figure that guarded the entrance, carved from stone. Above the door just below the roof were three stone cherubs. To the left side of the entrance was the belfry. The windows had stained glass of different colors. Church benches were donated by Ormocanon families, in diverse designs, their names carved into each bench.
To the right of the entrance was the rectory that housed the priests. It was made of wood and roofed with nipa at the turn of the 20th century until the outbreak of the war. A circular stone structure served as the kitchen. This is now where the grotto stands. At its side was a well that provided safe drinking water. It also served as the starting point to measure distance as Km “0”.
The present rectory used to be a convent of the German Benedictine sisters in the early 1930 before they were able to build their own residence at the present SPC site. When Fr. Ismael Cataag became parish priest, he donated his family’s property for the sisters to build their convent and to continue to administer the parish school which Fr. Cataag himself founded in 1914.
All of these structures were surrounded by a stone wall designed to protect the church and rectory from moro depredations.
But the second world was shattered all that. In November 1944, the Americans rained bombs on the city, hitting the church and surrounding structures, apparently mistaking it for the Japanese hospital. What remained of the beautiful stone church was the frontwere the altar was located. Precious church documents that detailed the births, marriages and deaths of Ormocanons likewise perished.
The present church retablo was blessed on October 31, 2007.
The priests assigned here after the war took it upon themselves to rebuild the church and the rectory, year after year, initiating fund raising activities locally and soliciting from other external sources. Since then, the church always seemed to be a work in progress as each new parish priest introduced improvements.
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Footnotes
[1] Blair and Robertson, Assignment of Encomiendas, The Philippine Islands, Vol. 34, p. 308
[2]Ibid, p. 291. De la Costa also mentions this in his book on p. 161.
[3]Ibid, Chapter XXXXV, p. 54
[4]Op cit., de la Costa, p. 162
[5] Fr. Horacio de la Costa, S.J, The Jesuits in the Philippines 1581-1768, p. 184
[6]Ibid, p. 184, 187
[7]Op cit, Artigas y Cuerva, pp. 321-325; Spanish translation is mine, cjk.
[8] [Note: that great portion of Alzina has been destroyed regretably and is not available, cjk] ). “Denominacion generica de los pobladores infieles que habitaban parte de la peninsula comprendida entre los senos de Sarangani y de Davao. En la actualidad, los Sanguiles ocupan una pequena zona del litoral Sur de Mindanao, entre la ensnada de Tuna y el citado seno de Sarangani’ [Ibid. cols. 780-781].
[9]Op cit., de la Costa, p. 324
[10]Op cit., de la Costa, p. 324
[11]Op cit., de la Costa, p. 592. Fr. Luis Secanell was also at the same time the parish priest of Baybay when he turned over the parish to the Agustinians. Op cit., de la Costa, p. 606. Fr. Vicente Braganza, Story of Leyte, unpublished manuscript found in the DWUMuseum, TaclobanCity
[12]Ibid, p. 71
[13]Ibid
[14]Op cit, Borrinaga, p 71
[15] Rev. Elviro J. Perez, Catalogo Bio-bibliografico de los Religiosos Agustinos de la Provincia del Santissimo Nombre de Jesus de las Islas Pilipinas, Manila, 1901, p. 374
[16] R.P. Fr. Elviro J. Perez, Catalogo Bio-Bibliografico de los Religiosos Agustinos de la Provincia del Santissimo Nombre de Jesus de las Islas Pilipinas, Manila, 1901, p. 374
The author lists down the towns that were founded by the Agustinians noting at the same time the towns founded by the Jesuits which later on came to be administered by the Agustinians. Beginning 1804 the towns of Leyte and Samar were ceded to the secular clergy of Cebu and to the Franciscan fathers. Dagami was the last parish in Leyte that was handed over by the Agustinians to the Franciscans in September 1847.
[17] Archival documents source: Erecciones de los Pueblos, 2-2-B/0119 – Leyte, 1823-1896
[18] Felipe Redondo y Sendino, Breve Reseña – Diocesis de Cebu en las Islas Pilipinas, Manila, 1886, p. 209
[19] Seminario de San Carlos Yearbook, undated; from the collection of the late Asisclo Fiel.
[20]It is to be noted also that while indeed there were communications in 1839 from the gobernadorcillo of Ormoc to the Governor general of the Philippine Islands requesting Ormoc to be erected as a parish, other sources state that beginning 1839, priests were already assigned to Ormoc. These priests belonged to the secular clergy of the diocese of Cebu. It could be that indeed, the need was truly seen to have Ormoc its own priest that the bishop of Cebu did not wait for the official canonical erection (which took a long time since the process then was tedious and complicated). Thus it took 61 years before a priest permanently resided in Ormoc. In the book Curas de Almas, (Vol 3, compiled by Regalado Trota Jose, UST Publishing House 2008, page 45) is a list of the parish priests who served Ormoc since 1839.
