B.E.C… “A New Way of Being Church”

B.E.C… “A New Way of Being Church”

By Msgr. Elmer S. Abacahin, SSJV

In 1991, the Church in the Philippines held its Second Plenary Council (PCP II) in order to evaluate the national pastoral situation and set directions for a renewed integral evangelization. PCP II realized that “a new evangelization” had to take place in view of the “lights and shadows” of the cultural, religious, political and economic situation of

the country. It recognized that the Church has been a potent but “flawed” instrument

of evangelization. The Church in the Philippines has to be a more credible and more

effective bearer and proclaimer of the Lord’s gospel. Therefore, toward the integral renewal of the Church, PCP II drew up a formidable vision of a renewed Church. The Church in the Philippines has to be truly a community of authentic disciples of the Lord,

prayerful, participatory and committed to social transformation in the light of faith,

inculturated and a Church of the Poor. This vision directly addressed the problems

within the Church as well as its relationship to Philippine society.

From 1992 to 1997, a flurry of renewing activities took place in all dioceses of the

Philippines. Moved by the vision of the Church drawn up by PCP II and encouraged

by the pastoral thrust of the local churches in Mindanao, more dioceses in Luzon and in the Visayas opted to build Basic Ecclesial Communities as “new way of being church”.

But many observers perceived a decline of interest five years after PCP II. The work of renewal was found quite exhausting. The challenge of renewing parish structures and pastoral methods was very difficult. There was no single approach to renewal that could easily be followed step by step. Most of all the implications of renewal with regard to lifestyles and pastoral mentalities—the personal dimensions of renewal—were too demanding.

Therefore, many efforts of renewal began to dissipate and fade. For this reason

the 10th Anniversary of PCP II in 2001 became an opportune moment for the

church in the Philippines to review the 10-year period after PCP II. Hence, the Catholic

Bishops’ Conference of the Philippines (CBCP) decided to hold the National Pastoral

Consultation on Church Renewal (NPCCR). NPCCR took a deep look at the renewal

done in many dioceses by way of BEC building. PCP II had described the Basic Ecclesial Community (BEC) as a “reflection of a renewed and renewing church”. The dioceses that started and persevered in building BEC’s were very much advanced in the efforts of integral renewal toward integral evangelization, including social transformation. In these

dioceses, the BEC at the grassroots was, indeed, an effective and credible expression

of a “new way of being church” in accord with the vision of PCP II.

Guided by the vision of the Church that PCP II had articulated and drawing lessons from the 10-year experience of renewal, NPCCR drew up nine major pastoral priorities for the Church in the Philippines. NPCCR strongly revived the movement of renewal. It stirred up the impulse of becoming a “new way of being church” by way of BEC. However, it soon became evident during and after NPCCR that a more systematic and coordinated effort to build BEC was required. There had been some BEC assemblies, but these had been called by CBCP-NASSA, whose interest was on the dimension of the BEC as an

agent of social transformation. NASSA 2006 annual report says: The year 2006 features concrete strings of achievements for the BEC based Integral Evangelization Program. “After five years of implementation a total of 30 arch/dioceses, prelatures and vicariates serving 70,731 families in 1,135 Basic Ecclesial Communities and 150 parishes have benefited from the program by batches. In an attempt to draw definition of a BEC,

NASSA organized the National Consultation of BEC Promoters on the Social Concerns

of BEC’s in the Philippines in June 1996" (cf. NASSA 2006 Report).

Much more was needed. An assembly had to be called to reflect on the integral life (social, political, cultural, religious) of the BEC and plan on the building of BEC’s themselves. This in fact was the conclusion of the national consultation on Basic Ecclesial Communities in 2003. More than 100 delegates from different dioceses in the Philippines attended the national consultation. They made two major recommendations

to facilitate the building of Basic Ecclesial Communities in the different dioceses: That the CBCP set up a national office to serve as a resource and coordinating center for the building of BEC’s; That a BEC national assembly be held periodically to exchange experiences in BEC building, identify strengths and weaknesses, evaluate efforts at BEC building, share resources and plan for the future.

Subsequently, the CBCP approved the first recommendations. It also approved the appointment of Bishops for the Board of the BEC National Office. The newly established Board in turn approved the recommendation to hold the First BEC National Assembly under the auspices of the CBCP-BEC National Office, in September 2005.

“Permanent Deacon” sa Pilipinas (part 2)

“Permanent Deacon” sa Pilipinas (part 2)

Ano ang tungkulin na gagampanan ng Permanent Deacon sa Parokya?

May dalawang aspeto ang tungkulin ng permanent deacon na dapat niyang gampanan ito ay sa liturhikal na aspeto at sa sosyal na aspeto.

Sa liturhikal na aspeto nakapaloob dito ang pagiging katulong ng diakono sa selabrasyon ng mga sakramento tulad ng binyag, libing, pagbebendisyon at iba pang iniatas sa kanya ng obispo o ng kura paroko na nangangasiwa sa kanya. Maari rin siyang maging bahagi sa pagdiriwang ng misa at kasal kasama ng pari.

Ang diakono ay maaaring magbigay ng komunyon, taga-pahayag ng Mabuting balita at tagapayo sa simbahan. Dahil sa proseso ng formation ng mga diakono, naka-antang na sa kanila ang ibang trabaho ng pari.

Sa sosyal na aspeto naman ay nakapaloob dito ang “apostolate” at “charism” ng permanent deacon, ito ay ang paglilingkod at kawang-gawa. Madalas pinamumunuan ng mga diakono ang mga grupo sa simbahan na nagbibigay tulong at kabuhayan sa parokya. Sila ang nagiging galamay ng pari sa pagpaparating sa mga hinaing ng kanyang komunidad. Ang karisma ng pagkakawang-gawa ay buong pusong isasabuhay dapat ng mga permanent deacon.

Dapat din tandaan na sa sosyal na aspeto ay kabahagi ng permanent deacon ang suporta ng kanyang pamilya. Ilagay natin sa perspektiba na ang permanent deacon ay katulong ng mga pari at obispo, at ang kanyang pamilya naman ay katulong naman ng permanent deacon upang magamapanan niya ang kanyang tungkulin ng maayos. Hindi dahil ordinadong tao na ang mga permenentend diakono ay isasantabi na niya ang kanyang pamilya, bagkus, dapat ay katuwang at sandigan ng permanent deacon ang kanyang pamilya upang maging isang konkretong halimbawa sila ng pamilyang nagmamahalan.

“Permanent Deaconate” sa Pilipinas (part 1)

“Permanent Deaconate” sa Pilipinas (part 1)

Ang muling pagtatatag ng PERMANENT DEACONATE dito sa ating bansa ay mariing tinututulan ng maraming Obispo at mga kaparian. Dahil daw isinaalang-alang daw nila ang kultura ng Pilipinas o sa madaling salita hindi ito nakasanayan at nakagawian ng mga Pilipino na makakita ng isang ordinaryong tao na may pamilya at mga anak na inoordenahan bilang kasapi ng “hierarchy” ng simbahan.

May ilan pang nagsasabi na hindi pa nito kailangang itatag sa Pilipinas dahil sapat pa ang dami ng mga pari sa bawat parokya. Meron din ang rason ay dahil madami namang laiko na tumutulong sa mga gawain ng pari tulad ng pagbendisyon ng patay, pagbigay ng komunyon, mga gawaing pangkomunidad at iba pa kaya wala pang sapat na pangangailangan ang mga permanenteng diakono sa ating simbahan ngayon.

Kung susuriin, matagal na ang orden ng diakono sa ating simbahan, simula’t sapul ay mayroon nang mga diakono, at ilan dito ay mga santo pa tulad nina: St. Stephen, St. Lawrence at si St. Philipp. Kahit na si St. Francis of Assisi ay ibinibilang bilang isang diakono. Ngunit sa pagkakawatak-watak ng simbahan noong mga nakaraan panahon, nawala ang mga permanenteng diakono sa simbahan, sa halip ay nagkaroon lamang ng “transisional deacons” o yung mga kandidato patungo sa pagpapari na tumatagal lamang ng anim na buwan hanggang isang taon.

Binuhay lamang sa pamamagitan ng isang mungkahi ni Papa Pablo VI sa Second Vatican Council ang muling pagtatatag nito noong 1960’s ngunit hanggang ngayon, hindi pa umaabot ito sa Pilipinas. Karamihan ng mga permanent deacon ay matatagpuan sa Amerika. Sobra sa 60% ng lahat ng mga permanenteng diakono ay nasa bansang ito. Sumonod ang Europe, Africa, Australia at huli ang Asia (batay ito sa 2001 Vatican Yearbook). Sa Asia ay may 66 na permanent deacons sa 11 na mga bansa. Sa Pilipinas ay mayroong dalawa napabilang, ngunit ang dalawang ito ay wala sa Pilipinas kundi nasa ibang bansa din.

Ang aking mungkahi sa simbahan ng Pilipinas ay buhayin ang estado ng permanent deacon. Hindi sapat ang mga rason na aking binanggit upang hindi ito maitatag sa Pilipinas. Pahintulutan ninyo akong sagutin ang mga rason:

1. Ang hindi nito nakagawian sa Pilipinas.

· Papaano natin nalaman na ang asukal ay matamis? Hindi ba’t dahil tinikman natin ito? Hindi masama ang subukan at unti-untiing ipatanggap at ipaliwanag sa mga tao kung ano ang permanent deacon. Madaming ipinatupad na pagbabago ang Vatican II, at marami rin ang sumalungat sa mga pagbabago nito, ngunit hindi ba’t sa pagpapaliwanag sa paraan ng katekismo ay naunawaan at natanggap na din ito ng nakararami? Sa pagbabago ng ating panahon, ang simbahan ay dapat sumasabay dito, nakikita ang mga pangangailangan ng tao upang matugunan sa mga karapat-dapat na mga pamamaraan ang mga suliranin sa pamayanan.

· Hindi bababa ang tingin ng tao sa simbahan dahil mayroon silang inordenahan na may asawa at pamilya. Bagkus, ito ay magiging daan upang ang simbahan at ang pamayanan ay magkaisa. Hindi nating maikakaila na dominado pa rin ng mga kleriko ang simbahan kahit na ipinatutupad nila ang B.E.C. o Basic Ecclesial Communities na isang pamamaraan upang mailapit ang mga tao sa simbahan.

2. Hindi pa kulang ang mga pari at madaming laikong naglilingkod

· Ang permanenteng diakono ay may sariling mukha at hindi dapat maging panakip butas lamang sa kakulangan ng pari sa Pilipinas. May sariling “charism”, may sariling “apostolate” at may sariling responsibilidad sa pamayanan na dapat ay kanyang tupdin sa tulong ng mga pari.

· Ang permanenteng diakono ay isang antas sa “hierarchy” ng simbahan, nawala lamang ito sa kadahilanan ng pagkawatak-watak ng simbahan. Ang pagbabalik nito ay hindi isang gawa-gawa lamang ng iilan kundi ito ay isang tradisyong at mission na nakaugat sa Bibliya.

On Permanent Deacon

The restoration of the Permanent Diaconate was not brought about, as some would have us believe, because of a shortage of priests. Although, owing to the current shortage of priests, it is understandable how this could be seen to be the case. Nor was it restored at the expense of the laity to hold positions of leadership in the Church. Those who would have us believe either of these scenarios do not have a good understanding of the theology of the restored diaconate.

After much debate by the Fathers of Vatican II, on the restoration of the permanent diaconate, it was eventually the theological input by the noted Theologian, Karl Rhaner, which began to formulate a viewpoint, on the role and function, of the order of Deacons in a Church committed to the modern world.

Speaking in Frieburg on December 7, 1968, after Pope Paul VI restored the permanent diaconate in the Church, Rhaner said: “Today, what is properly in question is not a restoration of the diaconate in it’s ancient form, but a creative conception of the diaconate of the future” He continues: ’’We have to emphasize that this process, of defining the nature of the office of deacon, cannot be deducted solely from any abstract concept of the nature of this officially constituted order in the Church. Rather, we have to take into account the concrete situation in which this official institution has to fulfill its function.”

Pope John Paul II, speaking to deacons and their wives in Detroit, Michigan, in 1987 said
“ You (deacons) represent a great and visible sign of the working of the Holy Spirit …the service of the deacon is the Church’s service sacramentalised. Yours is not just one ministry among others but is truly meant to be, as Paul VI described it, ‘a driving force’ for the Church’s diakonia. By your ordination you are configured to Christ in his servant role. You are also meant to be living signs of the servant hood of his church …Taking an active part in society belongs to the baptismal mission of every Christian in accordance with his, or her, state in life but the permanent deacon has a special witness to give.”

Summary of the History of the Diaconate

The Permanent Diaconate is new and yet it is very old. The Diaconate had its origins in apostolic times and flourished in the first four centuries of the Church’s history. From the beginning, the role of the deacon was associated with service to the members of the church. The deacon performed duties in collaboration with the bishop and priests. More specifically, the deacon in the early church was concerned with three tasks: he assisted in celebrating liturgy; he gave instructions in the faith, and directed charitable work.

While the Diaconate continued for many centuries as an effective part of the church’s ministry, it was not destined to retain its original importance. During the middle ages, for very complex reasons, the Diaconate as permanent ministry disappeared. In the Eastern Church, the deacon’s liturgical roles were fully retained, though the role of serving the needs of the community was gradually obscured. In the Western Church, the Diaconate became a stepping-stone to the priesthood. We call these deacons transitional.

It was the second Vatican Council that restored the Diaconate as a permanent ministry in the Church. In the discussion before, and at the council that led to this decision, three primary motives were at work. The first was a desire to restore to the Church the full complement of active apostolic ministries. A second motive was the desire to integrate and strengthen with sacramental ordination and grace those who were, in fact, already exercising diaconal functions. The third goal was to provide ministers for those regions where functions vital to the church’s life could not be carried out.

Deaconate Formation

Spiritual Formation

• Discernment Retreat
• Candidacy Retreat
• Ministry of Justice and Charity
• Proclamation
• Prayer and Spirituality
• Social Teaching
• Institution of the reader
• Deacon as Icon of Jesus the Servant

Doctrinal Formation

• Old Testament
• New Testament
• Sacramental Theology
• Liturgy
• Ecclesiology
• Canon Law
• Homiletics
• Ethics and Morality
• Ecumenism

Pastoral Formation

• Basics of Pastoral Ministry
• Boundaries
• Charity and Justice Internship
• Institute of Acolyte
• Ministry in the Diocese
• Ministry and Mission
• Liturgical Internship

Diaconate Candidate Qualifications

Diaconate Candidate Qualifications

1. The applicant must be a practicing Catholic for five years or more. He must have received the Sacraments of Baptism, Confirmation, Eucharist, and be validly married by the Church, if applicable.
2. He must be at least 32 years of age but not older than 59 years of age at the time of application.
3. The applicant must be in good physical and mental health.
4. He must be gainfully employed or retired.
5. He must have sufficient time to devote to the formation program.
6. If married, the applicant must have both oral and written support, endorsement and consent of his wife and family. His wife should be willing to participate in the formation process.
7. He must have demonstrated leadership ability. He must have capacity to fulfill the social justice ministry component of the deacon's ministry.
8. A commitment to celibacy is required of non-married candidates, as well as widowers.