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PASIMBALO
(PAmilya tan SIMbaan, BALO’d si Cristo)

SEMINAR
An Adult Formation Seminar on
Pananabangan, the Stewardship
Program of the Archdiocese of
Lingayen-Dagupan
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INTRODUCTION

TALK I: COMMUNIO WITH JESUS (PANANABANGAN ED JESUS)

TALK II: THE INITIAL COMMUNIO: LITTLE CATHOLIC CHURCH, OUR HOME
(PANANABANGAN ED PAMILYA)

TALK III: The COMMUNIO BLOCKS

(SAY MAKASEBEL ED PANANABANGAN)

TALK IV: RESISTANCES TO A LIFE OF COMMUNIO

(SARAY SUMLANG ED BILAY NA PANANABANGAN)

TALK V: BRIDGE TO COMMUNIO, MERCY and COMPASSION

(PANANABANGAN ed PANANGASI tan PANANGABAGEY)

TALK VI: TRINITARIAN COMMUNIO, ORIGIN AND VISION OF THE COMMUNIO

OF THE CHURCH (PANANABANGAN NA SANTISSIMA TRINIDAD, OGAGEP NA
SIMBAAN)

TALK VII: COMMUNIO AS PANANABANGAN, STEWARDSHIP OF GIFT AND

MISSION

TALK VIII: COMMUNIO in the PARISH, COMMUNITY OF COMMUNITIES

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INTRODUCTION

What is the PASIMBALO seminar?

PASIMBALO is the acronym for PAMILYA tan SIMBAAN, BALO’d si CRISTO. It is a

Pananabangan formation seminar of the Archdiocese of Lingayen-Dagupan.

The church of the Archdiocese of Lingayen-Dagupan recognizes the role of the laity
in the life and mission of the Church. The laity are not passive members of the
church, but the lay people are sharers in the priestly, prophetic, and kingly mission
of Jesus Christ.

The Lay are not living outside of the church; they are an integral part of the life and
mission of the church. They participate in the life and ministry of the church, not just
the helpers of the clergy, but are inherent evangelizers, by virtue of their baptism, to
bring the spirit of Christ into the arenas of secular life from within, i.e. into the family,
work and profession, trade and commerce, politics and government, mass media,
science and culture and national and international relations. As integral member of
the church, they share in her life and mission.

The PASIMBALO seminar hopes to reflect with the lay participants, the following
questions:

1. What does it mean to be a Catholic Lay in the life and mission of the Church?
2. How can I become an authentic evangelizer as a Catholic Lay?
3. What am I called to do and share as a Catholic Lay in the mission of the Church,
especially in the Archdiocese of Lingayen-Dagupan, and in my parish?

PASIMBALO provides an opportunity for a conversion and renewal experience in the

context of reconciliation, in the context of mercy and compassion. Reconciliation is a
process, which starts with the self, and moves toward the other; one undergoes it in
time. PASIMBALO provides this reconciliation process with the other members of the
Parish, and challenges the participants to become active and vital members of the
parish life and mission. Every baptized person has a share in the total mission of the
Church. Every Christian is called to evangelize, according to the person’s state of life.

Program outcomes of the PASIMBALO seminar:

1. To demonstrate to the participants an understanding of the church to

establish one’s belongingness to one’s parish.

There are Catholics who are “Window-Shoppers” of churches and there are also the
“Fast-Food Catholics”, i.e., those who choose and pick only those teachings of the
Church they want to believe in, or who pick and choose a parish church they want to
belong to. A catholic belongs to a parish.
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I am an active participant in the life of the parish, not just a spectator. Not an outsider,
or a Sunday Mass-goer. I must be rooted in my parish, not in the Mall where it is easy
for us to shop after mass. But in my parish.

The parish is his community. A parish is where he finds other people who believe in
the same teachings as he does, who can pray with him, serve with him. He belongs to
this community. He has his roots in this parish; and his roots must be deepened in
time with the other members of the Parish Church.

2. To demonstrate to the participants familiarity with being a Catholics to

help them appreciate and understand the meaning of being genuinely
Catholic.

To be a Catholic is to be in relation with other Catholics, and relationships are only

established if we maintain a continuing spirit of reconciliation among ourselves.

To be a Catholic is to be an ACTIVE member of the Church, and the Parish. Active

participation does not mean that one is a member of ALL religious organizations,
movements and activities. But, it can mean that one’s faith is alive and is shared with
others, especially in one’s family and friends.

The emphasis then is on being holy Catholics, and not just being Christians. For we
can be good Christians, but “fast-food” Catholics. A “95%” or even a “half-Catholic” is
a contradiction in terms.

3. To demonstrate to the participants the understanding of the spirituality

of Communio or PANANABANGAN to make them participate dynamically
in the life and ministry of the church of the Archdiocese of Lingayen-
Dagupan.

Communio is Pananabangan. God is a divine communion as three Persons who made

us for both relationship and communion. The church is a communio. What identifies
a steward? Safeguarding material and human resources and using them responsibly
are one answer; so is generous giving of time, talent, and treasure. But being a
Christian steward means more. As Christian stewards, we receive God’s gifts
gratefully, cultivate them responsibly, share them lovingly in justice with others, and
return them with increase to the Lord.

Archbishop Socrates B. Villegas, in his Pastoral Letter on Pananabangan: “God wants

us all to have a vision, to pursue our vision. Our vision is ICTHUS—integration of faith
and life, catechesis, thanksgiving, unity and service. It does not matter if we do not
completely achieve it fast; what matters is we keep moving on, pushing forward to
our Promised Land. Griping and complaining and worshipping idols in the desert
were the greatest sins of the chosen people. Complainers are losers and they pull us
backwards.
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TALK I: JESUS IN OUR MIDST (PANANABANGAN ED JESUS)

Introduction

W hat is the Church? Or who are the Church? We know now that we are the
church. You, the laity. We, the clergy. Together we are the Church. Knowing
who we are is the start of our actual journey with our fellow Catholics. But
to know who we are, we need to know who Christ is. To know him means to deeply
love Jesus in our lives.

Patron Saint: St Peter

Peter was a fisherman from Bethsaida in Galilee. After being called by Jesus, he left
everything to follow him. At Caesarea Philippi, Jesus changed his name Simon into
Peter (ROCK) because he was to be the rock --- the foundation of the Church. It is for
this reason why he is our patron saint for this talk: Jesus among us.

Prayer

“Heavenly Father, source of all life and goodness, you sent your beloved son to become
man, to experience both the joys and pains of humanity, in order for him to save us from
the slavery of sin. Truly, you are a God who fully understands us because you have
become one of us except sin. Make us accept and realize that our humanity although it
has many limitations and pains, is also the instrument and the means by which we are
able to gain the divine you have gained for us. Make us recognize your divine presence
in ourselves and especially in others. For it is only when we truly see you in others can
true community be established among us. We ask this through the same Christ, our Lord.
Amen.”

Readings of the Sacred Scripture: Matthew 16, 13-19

Reflection

W ho do people say that I am?” Did the disciples of Jesus really know the
Lord? Was it clear to them who Jesus was?

It was only Peter who responded with conviction. “You are the Messiah, the Son of the
Living God.” For this he was declared ROCK, on whom Christ will build his Church.

As Jesus asked Peter this question, now the Lord is asking us, the church, today the
same question: Who do you say that I am?
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God in our Midst

In Genesis, man was created by God to be with Him in paradise. It was His will that
man live with God, forever. This was God’s plan. This was how it should be. But, man,
wanting to be “like God”, disobeyed God. He wanted to be a “god”. As a consequence
of that sin, man was sent out of paradise. He would be living away from God. He would
die. He would be forever outside of God’s presence.

But God in His great love and mercy, even before He would punish Adam and Eve for
their sin, offered to redeem him from death, which is to be without God’s presence
forever. He promised that “I will put enmity between you and the woman, And
between your seed and her seed; He shall bruise you on the head, And you shall
bruise him on the heel." (Gen 3,15). This is the promise of God’s mercy; his
redeeming act that will bring back man to His presence. “The God of peace will soon
crush Satan under your feet. The grace of our Lord Jesus Christ be with you.” (Rom
16,20).

Thus, God sent His Son to live among sinful men. Jesus, the Son of God, “did not
consider equality with God something to be used to his own advantage; rather, he
made himself nothing by taking the very nature of a servant, being made in human
likeness.” (Phil 2, 6-7). This is “Immanuel”, God –is-with-us! “Therefore the Lord
himself will give you a sign: The virgin will conceive and give birth to a son, and will
call him Immanuel.” (Is 7,14).

God became man so that man will be brought back to God’s presence. “The desire for
God is written in the human heart, because man is created by God and for God” (CCC
27).

This is the history of our salvation:

That God the Father created the world, and man. That man sinned. In His love and
mercy, God sent His only Son, Jesus, to redeem us. He became man to live among us.
And when Jesus went back to the Father, He sent the Holy Spirit to sanctify us. To
bring us back to the Father, through the Son. “The whole history of salvation is
identical with the history of the way and the means by which the one true God,
Father, Son and Holy Spirit, reveals himself to men "and reconciles and unites with
himself those who turn away from sin". (CCC 234). “The ultimate end of the whole
divine economy1 is the entry of God's creatures into the perfect unity of the Blessed

1 The Fathers of the Church distinguish between theology (theologia) and economy (oikonomia). "Theology"
refers to the mystery of God's inmost life within the Blessed Trinity and "economy" to all the works by which
God reveals himself and communicates his life. Through the oikonomia the theologia is revealed to us; but
conversely, the theologia illuminates the whole oikonomia. God's works reveal who he is in himself; the mystery
of his inmost being enlightens our understanding of all his works. So it is, analogously, among human persons. A
person discloses himself in his actions, and the better we know a person, the better we understand his actions..
(CCC 236)
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Trinity.” (CCC 260) Jesus is our way, the truth and our life. It is through Him that we
return to the Father.

We are created to share in the communio of the Trinity.

Man is made in the image and likeness of God. It is because of this that we long for
God. There is the spark of the divinity in us. Among all the creatures that God
created, it is only man who received “the breath” of God, God’s divine life in man. “Of
all visible creatures only man is "able to know and love his creator". He is "the only
creature on earth that God has willed for its own sake", and he alone is called to
share, by knowledge and love, in God's own life. It was for this end that he was
created, and this is the fundamental reason for his dignity”. (CCC 356).

“God created everything for man, but man in turn was created to serve and love God
and to offer all creation back to him.” (CCC 358). Man was created to know, love and
serve God. This is how man should be with God: He is to know Him, so that in
knowing Him, he can love Him, and in loving Him, can serve Him fully and without
reserve.

Knowing Jesus: Who is Jesus for me?

In order for one to know another, one must be able to experience him flesh and blood.
That is why it is very difficult for people to truly know each other if they only meet
through the internet, or txt messaging. One has to see, touch even smell the other for
him to know him fully.

In the case with Jesus, how can we experience him flesh and blood when he is not here
with us anymore. He has gone back to the Father. And we are not like St. Faustina who
really saw Jesus physically. Is it still possible to truly experience Jesus?
Yes, through the persons we encounter each day who truly reveal his loving
presence.

There is the story of a blind woman who sold flowers by the sidewalk. One day,
because of the rush hour, someone accidentally bumped her pail full of flowers the
blind woman was at a loss crawling through the sidewalk, attempting to pick up the
scattered flowers. Suddenly, a man held the woman by the arms and guided her back
to sit on her small chair. The man told her that he had picked up all the flowers and
gathered them back in the pail as the man bade farewell, the blind woman asked: “Are
you Jesus?”

How many times we have helped a lot of people sincerely without expecting in
return, and felt their gratitude. If they could only say what was in their hearts they
would have asked you: Are you Jesus?

We are able to experience Jesus from people who truly reveal his loving presence by
their works and words.
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ON the other hand, when bad things and evil things happen around us, and we
experience evil through other people, we ask the same question anyway: “Where is
Jesus?” When we see the great poverty around us, we ask “where is Jesus? When we
see the pain and suffer ring of people caused by the indifference of other people, we
ask: Where is Jesus? Jesus is in our midst. By the love we receive from others, we
recognize the loving presence of God. This is pananabangan with Jesus in our midst.

The CHURCH

When we hear the word “church”, the first thing that would come to our minds is a
building where people go to pray. Yet, what is the value of this building if there are no
people going in to pray, to celebrate mass? The church then is the people of God. We
are the Church. We are chosen; we are Catholics.

Do we recognize and experience Jesus with our fellow Catholics? Look around you.
Think of the people who go to mass with you? Who go to work with you? People you
spend the day with. They are Catholics, like you.

“WHO DO THEY SAY CATHOLICS ARE?” Are you proud to be one? Are you proud of
them because they are Catholics? What do non-Catholics say about us Catholics? Our
parish is a catholic parish. Are you proud of your parish? What do other parishes say
about our parish?

I am sure there are Catholics in your life who have played significant role in your life.
Catholics who by their life and example have influenced your way of life and who you
are today. Let us thank God for them.

We are able to know Christ through them. We are able to know Christ as seen and
experienced in others, especially with our fellow Catholics.

Question

Who is the most significant Catholic in my life.

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TALK II: THE INITIAL COMMUNIO: LITTLE CATHOLIC CHURCH,

OUR HOME (PANANABANGAN ED PAMILYA)

Introduction

T he home is the first place we can really find Jesus. All of us are born in a family.
We all have now a place we all call home. Is this home a Catholic home? In the
family is where communio is first experienced, lived and nourished.

Patron Saints: Sts Joachim and Ann

M ary can be described as a devout Jewish girl. Probably we can surmise that
she was so because of the influence and the care given to her by her parents,
Joachim and Ann. Caring for Mary, as all devout Jewish parents would do,
would mean that she learned the tenets of Judaism. Devout parents made sure their
children understood their faith and religion. They not only explained the teachings of
Judaism, they became models of the Jewish faith. Mary became a devout Jew because
Joachim and Ann lived their faith sincerely and devoutly.

Prayer

“Heavenly Father, source of all life and goodness, you have called a man and a woman
to a life of unity and faithfulness, in love and loyalty in the sacrament of marriage. It is
through this sacrament that a family is born and nourished. It is in the family that the
love you have shared with us is nourished and strengthened. Give us the grace to live
truly the vocation you have entrusted to us in our families. That we may be able to
proclaim your love to all the members of our family, and strengthen the faith we have
received from you. Let our Catholic faith permeate in all the corners of our homes and
bless all our families with your divine presence. We ask this through Christ our Lord.
Amen.”

Reading of the Sacred Scripture: Acts 2, 42-47

Reflection

T he life and works, words and deeds of Jesus must have really been very
influential to the early Christian communities. We can only look with admiration
for these first Christian communities. How could they be so generous in sharing?
And if we look at our communities today, why are there glaring differences? Why are
we so different from them? Do we worship the same God? Believe in the same Gospel?
The same doctrines? Why the big difference, especially in our relationship with one
another? (that is, “kanya-kanya” industry, “ako muna, ako lang, ako rin” mentality).
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We can just imagine the families of the first Christian communities. Can we bring back
the same experience that these communities had? Yes, we can if we can answer with
all honesty how much influence does Christ have in our families.

1. Is your marriage “catholic”? What is your relationship as husband and wife?

Was it significant that you got married to a Catholic partner? If you say YES,
look at the way you treat your partner: Is there a difference with other non-
Catholic partners? (It seems that non-Catholic partners look more Catholic
than Catholic couples).

Are you married or “matrimonized”? To be married is a legal thing but to be

“matrimonized” means to be a SACRAMENT or a visible sign of God’s love to
each other. Do they see this or have you already become invisible?

Do you think as husband and wife, you are influencing your children to choose
future spouses as Catholics? Or because there is no difference, this is not
anymore a priority?

2. Are you “parents” to your children? Do they obey you? Do you influence
them? Do you always “rescue” them from the bad consequences of their wrong
decisions? (Do you let them learn?) Do you show them what it means to be
Catholic? Or are they simply “hand me down” Catholics? (that is, they do not
know WHY they are Catholics)? Have you given up on them because they do
not fit your expectations? Has the TV become the “formator” in the family?

3. Are you still “children” of your parents? Children do you listen to your
parents? Do you still give them the respect due them? Do you begin to hate
them because they are beginning to be strict with you? When was the last time
you said “Thank You” to them?

We are all children of our parents. We can be good to our friends, we can be
good to our neighbors and barkada, but if we are not good children to our
parents, can we say we are really the children of our parents?

4. Is your budget Catholic? After all have been used for the necessities, including
money for food, education, house, what do you do with the extra money you
have? Is this part of your budget also Catholic? Or spent on gambling, alcohol?

5. Is your body Catholic? The human body is a temple of the Holy Spirit. Respect
is given to it. Hence, we take care of our body. Alcohol, cigarettes, drugs. These
destroy the body. Anything that we bring in can destroy or help the body.
Alcohol protects the body when used outside of it. When taken it, it destroys
it!

6. Is your meal Catholic? Do we pray before and after meals? A Catholic meal
should longer time for interaction wit one another. Usually, we are in a hurry
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because we want to watch our favorite soap operas, or going somewhere.

Children have become “boarders” at home, that is, they are there only to eat,
sleep and take a bath!. Where is true family relationship?

7. How do we relate to our grandparents? The evil of old age is uselessness. We

should realize that our old folks have two contributions to us: the gift of
memory – to share stories of the past that transmit the perennial values and
the gift of time – to be with and listen to the grandchildren.

Just because our old parents could not recognize and know us anymore does
not mean that we who still have our memories intact do not know them
anymore?

8. Do you think your children will grow up to be good Catholics or are they
beginning to fall out of their Catholic faith? Why? Have we been really
interested in making them good Catholics? Remember: "All the flowers of
tomorrow are in the seeds of today."

Do they see us praying? Are we praying with them? If they do not go to mass,
are we worried? If the children will choose not to be Catholics, it is because of
the parents’ present behavior, not only because of the children’s future choice.

There is an URGENCY to change, and to change NOW!

Question

IN WHAT SPECIFIC WAYS AM I NON-CATHOLIC IN MY HOME AND

PERSONAL RELATIONSHIP OR SURROUNDINGS?
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TALK III: The COMMUNIO BLOCKS (SAY MAKASEBEL ED

PANANABANGAN)

Introduction

T There are acts that we do that block communio within ourselves. We need to
accept these blocks in order for us to be able to live communio with others. We
need to forgive those who have caused us pain and

Patron Saint: St. Ignatius of Loyola

H e was the founder of the Society of Jesus, born in Loyola, Spain in 1491. He
was a military man but his career came to a sudden end during the siege of
Pamplona in 1521, when a cannon shot broke his leg. He was then only 30
years old. While revering, he asked for some books or romance to pass the time, but
none could be found. Instead, he was given the Life of Christ and a collection of the
Lives of the Saints.

Touched by the example of the saints, Ignatius exclaimed: “These men are of the
same frame as I; why then should I not do what they have done?” henceforth, he
resolved to become a soldier of Christ and withdrew to a monastery in Manresa. His
motto was : Ad Majorem Dei Gloriam (For the greater glory of God).

We chose him to be our patron saint for this talk because he was also a careless
Catholic like us. He lived a worldly life but he realized that his lifestyle hurt the Body
of Christ. So he broke away from his old life and chose to serve Christ and his Body
by becoming a priest.

Prayer

H eavenly Father, our merciful and loving God, you sent your only Son to free us
from the slavery to sin. By His death on the cross and his rising to life, he has
won for us life eternal which was lost by man’s sin.

Our sins have caused your Son great pain and suffering. Our sins have caused his
death. By your loving mercy, you have forgiven us. You have shown us the way to a life
of mercy by a life of forgiveness.

Heavenly Father, we too have been hurt by our brothers and sisters. So many times we
have kept thee pains deep in our hearts and in our souls. We have become angry, and
full of hatred because of these hurts and pains.
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Lord, merciful Father, we ask for your healing grace. Heal the wounds and the pains in
our hearts and souls. WE offer them to you. Cleanse us of the anger and the hatred
growing in us.

Make us realize that we can only free ourselves from all these by following your Son
who has forgiven so much, and will always show us his mercy, now and forever. Amen.

Reading of the Sacred Scripture Matthew 13,24-30

Reflection

The parable of the Weeds Among the Wheat presents two phenomena:

1. The phenomena of the existence of good and evil.

That good and evil exist in ourselves, others and the world.
The lesson not to immediately weed out the evil form the good. “Instant
solutions” to the problem of evil.
That we are asked to be patient with ourselves and with one another,
since Christ was, is and will always be patient with us.

2. The phenomenon of getting hurt

As long as we live in relationship with one another, we will always experience

getting hurt. We also want the easy way our. For instance we have been used to the
FOUR WAYS of coping with hurts:
HURTING BACK: Our immediate reaction and response to pain we received
from somebody is to make him also feel the pain we have felt; and sometimes, we
wish him much worse! We want him to suffer just as we have suffered!
WITHDRAWAL: because we have been hurt, we look for a way to defend
ourselves so that we will never get hurt again. And we think that when we get away
from people, then we will never be hurt by them anymore. We try to run away from
people, from relationships, from world around us. We protect ourselves from
suffering the same pain by living a lonely, desolate life. Which leads us to another
response to these hurts:
SELF-PITY: “Kawawa naman ako!” In fact, whenever we are alone the only
thing we can ever think of is the injustice done to us. We always ask ourselves: What
have I done to deserve this?
HARBORING GRUDGES: The pain that we have can turn to resentment
against the person who has wronged us. WE gloat at their weaknesses and failures.
We rejoice at every pain they receive, and wish them much worse. We laugh at
them; speak ill of them; we wish them bad. We replay the pain over and over.

Bitter people defend their grudges constantly: they feel that they have been hurt too
deeply and too often, and that this exempts them from doing good anymore, even
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from forgiveness. But it is just these people who need to forgive most of all. Their
hearts are sometimes so full of bitterness that they no longer have the capacity to
love.

But there is only one way: FORGIVENESS.

Why forgive?

It is commanded by God. God commands it because without it we are less than

human; with it we are more.

It is a human need. We can no longer blame someone for the course our life takes.
Truly it is a divine call. That is why we have to pray for it.

Forgiveness breaks the cycle of hatred, resentment, anger and pain that are often
passed on to those around you.

Forgiveness. What it's for? It creates the freedom to create a new future beginning
now!

Understanding forgiveness.

What Forgiveness Is Not

Forgiveness is not forgetting. We are taught from an early age to "forgive and forget."
However, this is often not realistic and is not valuable. It would be nice to be able to
turn back the clock and erase the unpleasantness of our past, but it just isn't
possible. The real trick isn't to forget the past, but to learn from the past and try
to use it to help yourself and others both now and in the future. It means that we
are not going to allow the experiences of the past to dominate our future and
to prevent us from becoming all that God has planned we should become.
There may well be memories we are unable to put out of mind, but we choose not to
allow them to control our attitudes and behavior in the future, even toward those
who may be responsible for those memories.

The things that two people in love do to each other they remember. And if they
stay together, it is not because they forget, it is because they forgive.

Forgiveness is not condoning. Forgiving doesn't mean that the past was okay or not
so bad. We were hurt; it was painful; and it affected our lives. Forgiveness allows us
to deal with the past in a more effective manner that doesn't minimize the past, but
rather minimizes the effects of that painful past on the present and our future.
It in no way denies, justifies, or condones the original harm done to us in the past. If
you are in an abusive relationship/partnership/friendship you need to pray about
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whether you should stay in it. You can still forgive them, but it doesn't mean that
you have to live with, or be closely associated with them. There is a difference.

If the person who hurt you has done it in an illegal way such as sexual abuse, theft,
murder, etc., you have a responsibility to do all you can to stop others from being
hurt in the same way. However, you can still forgive them, in the sense that you do
not actively hate them, and can pray for God's mercy on them.

When God forgives us, He no longer holds our sins against us. Therefore, we don't
have the right to hold others' sins against them--not if we belong to Jesus. If we
belonged to the world, we could indulge in bitterness, but the blood-bought child of
a merciful King has no such right.

Forgiveness is not absolution. Forgiveness does not absolve the perpetrator of

responsibility for their actions. It doesn't let them off the hook. The reality is that
we cannot grant absolution even if we wanted to — that is the sole responsibility of
God. And while only God can grant absolution, only the perpetrator can seek it. They
are ultimately responsible for their own actions and must make peace with their
own past, just as we must make peace with our past. We don't forgive others for
their sake. We forgive for our own sake, and for our own peace of mind.

Forgiveness is not pretense. Forgiveness is not pretending that everything is just

fine when you feel it isn't. This is perhaps the most difficult concept of forgiveness
to understand because sometimes the distinction between being truly forgiving and
simply denying or repressing anger and pain can be deceptive and confusing.
Plastering a smile on your face and "making nice" is not forgiving. Either we
forgive, or we do not — there is no halfway. And we must be careful to be honest
with ourselves if we are not ready to forgive, because in the long run it is better to
admit to and deal with our inability to forgive than just to pretend to forgive.

Forgiveness is not once and for all decision. We need to renew everyday that
forgiveness.

Forgiveness is not a sign of weakness. Far from weakness, forgiveness is a sign of true
inner strength. When we forgive we understand that we don't need our anger and
hatred to protect ourselves. We don't need the pain as a crutch anymore.
Forgiveness doesn't depend upon who hurt us, what they did, or whether or not
they are sorry for their actions. We don't forgive out of our weakness toward the
perpetrator, but out of our own internal strength. Forgiveness is something that we
do for ourselves.

Forgiveness does not entail a loss of face. We do not forgive because of what others
would say. Hindi nakakahiya. What will they say?
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What Forgiveness Is

Forgiveness is a form of realism. It allows us to see our lives as they really are,
probably for the first time. It doesn't deny, minimize, or justify what others have
done to us, or the pain that we have suffered. It does, however, allow us to look
squarely at old wounds and scars and see them for what they are. And it allows
us to see how much energy we have wasted and how much we have damaged
ourselves by not forgiving.

Forgiveness is a gift you give to yourself. It is not something you do FOR someone
else. It is not complicated. It is simple. Simply identify the situation to be
forgiven and ask yourself: "Am I willing to waste my energy further on this
matter?" If the answer is "No," then that's it! All is forgiven.

Forgiveness is a sign of positive self-esteem. It allows us to put the past into its
proper perspective. We no longer identify ourselves by our past injuries and
injustices. We are no longer victims. We claim the right to stop hurting when we
say: "I'm tired of the pain, and I want to be healed." At that moment, forgiveness
becomes a possibility — although it may take time and much hard work before it is
finally achieved.

Forgiveness is letting go of the past. Forgiveness doesn't erase what happened, but it
does allow you to lessen and hopefully eliminate the pain of the past. And more
importantly, the pain from our past no longer dictates how we live in the
present and can no longer determine our future. We no longer blame someone
for the course our life takes.

Forgiveness is no longer wanting to punish those who hurt us. It means that we
no longer want to get even, or spend time dreaming of how we will make them
suffer for what they have done to us. It is realizing that we may never be able to
"even the score" and that even if we did that nothing we do to punish them will help
to heal us. It is discovering the inner peace that we feel when we just let go of the
past and forget thoughts of vengeance.

Forgiveness is moving on. Forgiveness is in recognizing all that we have lost

because of our refusal to forgive. It's in realizing that the energy that we spent
hanging on to the past is better spent on improving our present lives and our future.
It's letting go of the past so that we can move on.

Remember:

There is nothing so bad that cannot be forgiven. Nothing! To withhold forgiveness is

to choose to continue to remain the victim. Remember, you always have a choice.
 18

When you feel that forgiveness is necessary, do not forgive for "their" sake. Do it for
yourself! It would be great if they would come to you and ask forgiveness but you
must accept the fact that some people will never do that. That is their choice. They
do not NEED to be forgiven. They did what they did and that was it - except for the
consequences, which THEY must live with.

The hurts won't heal until you forgive! Recovery from wrongdoing that produces
genuine forgiveness takes time. For some, it may take years. Don't rush it. It helps to
focus your energy on the healing, not the hurt! But NOW is the time to forgive!

Question

What is the most bitter hurt inflicted on me by my fellow Catholics?

(Followed by the Forgiveness Ceremony)

 19

TALK IV: RESISTANCES TO A LIFE OF COMMUNIO (SARAY

SUMLANG ED BILAY NA PANANABANGAN)

Patron Saint: ST. AUGUSTINE

A ugustine was born on 13 November, A.D. 354, in Tagaste, a town large

enough to have its own bishop but too small for a college or university. His
parents, Patricius and Monica, belonged to the financially imperiled middle
class. They were well enough off to have educational ambitions for their son, but too
poor to finance those ambitions themselves. The fourth century was an age of mixed
marriages at this level of society, in which devout Christian women like Monica
were often to be found praying for the conversion of their irreligious husbands. Her
prayers were not unavailing; Patricius accepted baptism on his deathbed. Though
Patricius offered no direct impulse towards Christianity for his son, he must not
have been much more than a passive obstacle.

He lived a worldly life, with a special attachment to sex, following the hedonistic
philosophy. He doubted that if he became a member of the Church, he could life a
normal life and be happy. He even challenged the Lord: IF I DETACHED MYSELF
FROM WHAT I AM DOING NOW, WILL I STILL BE HAPPY?

The Lord answered him through St. Ambrose, the Bishop of Milan, whom Augustine
admired. One day, he heard the voice of a small child singing from the neighboring
house: TOLLE-LEGE which meant “take and read”. He opened a copy of the Bible and
read a passage from St. Paul “Put on the Lord Jesus Christ, and make no provisions
for the desires of the flesh” (Rom. 13,14). Thus, he realized God’s call for his
conversion. This summed up in his famous proclamation: LATE HAVE I LOVED
THEE. MY HEART IS RESTLESS UNTIL IT RESTS IN THEE.

We chose him to be the patron saint for this talk because Augustine was not that
much different from us. We have been influenced by the current philosophies of our
times, which make us resist the grace of God.

Prayer

Heavenly Father, source of life and goodness, merciful God, we praise and bless you for
your Son who has shown us the way to You. He has proclaimed to us the message of
our salvation; that the only way to you is through your Son, who is the way, the truth
and the life. His teachings are very different from the prevailing philosophies of our
modern culture. Give us, O Lord, the courage to stand firm to our faith in your Son, that
we may proclaim Him and Him alone. May we open ourselves to you completely that
we may be filled by your wisdom and Spirit, that in the end may we be with you forever
and ever. Amen.
 20

Reading of the Sacred Scriptures: Matthew 5,1-12

Reflection

Although there are many thoughts influencing the modern world today, there are
three major practical philosophies upon which we have constructed our modern
culture.

Individualism

When most people today are faced with a decision, the question that seems to
dominate their inner dialogue is: “What’s in it for me?” This question is the creed of
individualism, which is based on an all consuming concern for self. In the present
climate, the most dominant trend governing the decision making process is
individualism.

No community, whether as small as a family or as large as a nation or a parish, can

grow strong with this attitude. Individualism always weakens the community and
the family, and causes the whole to suffer. It is like a cancerous growth.

Under this influence, the rights of the individual have been gradually elevated and
ultimately placed above the rights of a society as a whole.

Why are there constant heavy traffic in our streets? Because we insist that we can
disregard the traffic rules just so we can be the first. Why are we always late?
Because we insist that our time is more important than the time of others, so we let
others wait for us. Why are there fights and conflicts in the family over a piece of
land? Individualism. My rights have to be followed at all costs, with no regard for
right and wrong, and often to the detriment of the whole.

Archbishop Socrates B. Villegas mentions the malaise that is affecting Catholics:

“Walang paki-alam!”. This is individualism.

All this has been done under the banner of false freedom. The false notion is that
freedom is the opportunity to do whatever we want, wherever we want, whenever
we want, without the interference of any other person or party.

The fruits of individualism are not secret to any of us: greed, selfishness, and
exploitation. What would become of a family or our church in which each member
adopted individualism as his or her own personal philosophy?
 21

Minimalism

This philosophy perfectly complements the greed of individualism and the pleasures
of hedonism in the demise of the human character. The minimalist is always asking,
“What is the least I can do?”

A minimalist is always seeking to exert the minimum effort and receive the
maximum reward. A minimalist subconsciously asks, “ What is the least I can do and
still keep my job? What is the least I can do and still get reasonable grades in school?
What is the least I can do and still keep my marriage alive? What is the least I can do
and still stay physically fit? What is the least I can do and still be reasonably well-
off? What is the least I can do and still get to Heaven?”

Minimalism is the enemy of excellence and the father of mediocrity.

The crisis of the modern world is a crisis of ideas. Ideas shape our lives and the
world. Thought determines action. It would not be too soon for us to learn that ideas
have very real consequences in our personal lives, family and even in our church.

The Beatitudes2

What Jesus gives us in the Sermon on the Mount is that new law that would
discipline our desires, our minds and our bodies so as to make real happiness
possible.

Positive Formulations

“Blessed are the merciful, for they will be shown mercy” (Mt. 5,7). This stands at the
heart of the mater for mercy or tender compassion is God’s most distinctive
characteristic. St. Augustine reminded us that we are by our very nature ordered to
God: “O Lord, you have made us for yourself, and therefore our hearts are restless
until they rest in thee.” There is nothing short of God, not substitute for God, will
ever finally satisfy us. But since God is tender mercy, “having” God is tantamount to
exercising compassion, being merciful ourselves. And according to Jesus, those who
exercise mercy will themselves receive mercy.

The more one draws on the divine life, the more one receives that life, precisely
because it is a gift and is properly infinite. If you want to be happy Jesus is saying,
this divine love, this Chesed of God, must be central to your life; it must be your
beginning, your middle and your end, your work day and Sabbath rest.

2Rober Barron. Catholicism: A Journey to the Heart of the Faith. Image Books. New
York. 2011.
 22

“Blessed are the clean of heart, for they will see God” (Mt. 5,8). This means that you
will be happy if there is not ambiguity in your heart about what is most important. A
truly holy person has ordered her heart toward pleasing God alone.

“Blessed are they who hunger and thirst for righteousness for they will be satisfied”
(Mt. 5,6). We want many things --- food, drink, shelter, fame, financial security, and
so on --- but what, most fundamentally, do we want? If it is anything other than the
will and purpose of God – righteousness – then you will be unhappy and unfulfilled.

Blessed are the peacemakers, for they will be called children of God (Mt. 5,9). God is
the unifier of all that he has made. Therefore, someone who has ordered himself
fundamentally toward God is, ipso facto, a peacemaker for he will necessarily
channel the metaphysical energy that draws together and people together. One of
the most readily recognizable marks of sanctity, is just this radiation of reconciling
power. That is why peacemaking will make us children of God and therefore happy.

Negative Prescriptions

When we turn away from God, and thus make us unhappy, the “negative
prescriptions of the beatitudes” should make us turn around from the creaturely
good that can never in principle make us happy.

“Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Mt 5, 3). This is
neither a romanticizing of economic poverty nor a demonization of wealth, but
rather a formula for detachment. The variants of this prescription can be: How
blessed are you if you are not attached to material things, if you have ot placed the
goods that wealth can buy at the center of your concern? When the Kingdom of God
is our ultimate concern, not only will you not become addicted to material things;
you will, in fact, be able to use them with great effectiveness for God’s purpose.

“Blessed are they who mourn, for they will be comforted” (Mt. 5,4). How happy are we
if we are not addicted to good feelings. Pleasant sensations --- physical, emotional,
psychological --- are wonderful, but since they are only a finite good, they can easily
drive an addiction, as can clearly be seen in the prevalence of psychotropic drugs,
gluttony, and pornography in our culture. This has to do with detachment and
hence with spiritual freedom.

Blessed are the meek, for they will inherit the land” (Mt. 5, 5). Jesus is not so much
passing judgment on institutions of power as he is showing a path of detachment.
Many people through the centuries have felt that the acquisition of power is the key
to beatitude. But if we are detached from worldly power, we can follow the will of
God, even when that path involves extreme powerlessness.

“Blessed are they who are persecuted for the sake of righteousness, for theirs is the
kingdom of heaven”(Mt. 5,10). If the call to poverty holds off the addiction to material
things, and the summons to mourn conters the addiction to good feelings, and the
 23

valorization of meekness bloks the addiction to power, this last beatitude gets in the
way of the addictive attachment to honor. Honor is a good thing in the measure that
it is a “flag of virtue”, signaling to others the presence of some excellence, but when
love of honor becomes the center of one’s concern, it, like any other finite good,
becomes a source of suffering.

Question

In what ways have I been influenced by individualism, minimalism,

and hedonism in my daily life?
 24

TALK V: BRIDGE TO COMMUNIO, MERCY AND COMPASSION

(PANANABANGAN ED PANANGASI TAN PANANGABAGEY)

Introduction

T he way to a life of communio is to not only recognize the blocks within

ourselves which undermine communio within us, but to find the way to heal
this block, so that we can truly live communio. This is when we learn to ask for
forgiveness.

Patron Saint: St. Dimas

He was one of the two criminals crucified with Jesus on Calvary. He was a sinner but
was granted forgiveness instantly by Jesus when he finally surrendered himself into
the hands of the Lord. “Jesus, remember me when you come into your kingdom”.
The Lord responded and assured him of eternal life.

It must have been very difficult for Dimas to seek forgiveness from the Lord. How
could he accept his cruel fate. But could he something? Pushed against the wall, he
surrendered his soul to the Lord. He asked for MERCY. And the Lord gave him
mercy.

Mercy is just a request away. Let us surrender ourselves to the great mercy of the
Lord, and experience his healing and reconciliation.

Prayer

Heavenly Father, our Merciful God, you have loved us so much in spire of our sinfulness.
Father, We know that we have broken your laws and our sins have separated us from
you. We are truly sorry, and now we want to turn away from our past sinful life toward
you. Please forgive us, and help us avoid sinning again. WE believe that your son, Jesus
Christ died for our sins, was resurrected from the dead, is alive, and hears our prayer.
We invite Jesus to become the Lord of our life, to rule and reign in our heart from this
day forward. Please send your Holy Spirit to help us obey You, and to do Your will for
the rest of our life, through Christ, our Lord. Amen.

Reading of Sacred Scripture: Luke 15,11-32

Reflection

T his story represents the attitude of our Father God toward us as His children.
When we fail to fulfill the duties that God expects of us He does not disown us
as children. God loves us dearly, and the sacrifice of Jesus in our behalf allows
us to enjoy complete forgiveness by God when we ask for forgiveness.
 25

Let us learn from God the Father who is loving and compassionate. Let his love
empower us to ask forgiveness for the sins we have committed against the members
of the Church, the Body of Christ.

The Father loved his younger son who was:

Rebellious. He got his inheritance as if wishing his father dead.]

Ungrateful. He did not even thank his father. Walang utang na loob – He
squandered the money that has been with the family for so long.
Pig-feeding. He has reached the lowest state of his dignity because of his
sins!

The Father loved his elder son who:

Was full of self-righteousness and pride. He was proud to be a good boy.

Failed to love his brother (this son of yours…).
Was full of anger and resentment. He refused to join the party.

The Father kissed his son:

1. First, this much kissing means MUCH LOVE. There is no hypocrisy with
God; He never kisses those for whom He has no love. Oh, how God loves
sinners! When you repent, and come to Him, you will discover how
greatly He loves you. This much kissing also means much love
displayed. The poor prodigal in the parable had so much love displayed
to him that he could have sung of the downpour of his father’s affection.
That is the way God receives those whom he saves. He doesn't give them
a meager measure of grace, but displays an overflowing love. Look
around and see how much God loves us.

2. Secondly, this much kissing meant MUCH FORGIVENESS. From this point
of view, those kisses meant, "Your sin is all gone, and will never be
mentioned any more. Come to my heart, my son! As the father looked
upon him, and kissed him much, there probably came another kiss, which
seemed to say, "there is no soreness left: It is all gone, clean gone. I will
never accuse you of it any more. I will never love you any less. I will never
treat you as though you were still an unworthy and untrustworthy
person."

3. Thirdly, these repeated kisses meant, FULL RESTORATION. The prodigal

was going to say to his father, "Take me as one of your hired servants." In
the far country he had resolved to make that request, but his father, with
a kiss, stopped him. By that kiss, his sonship was owned. By it the father
said to the wretched wanderer, "You are my son."
 26

4. But these many kisses meant even more than this. Fourthly, they revealed
his father’s EXCEEDING JOY. The father’s heart is overflowing with
gladness, and he can't restrain his delight. The repeated kiss meant also, a
repeated blessing. For every time he put his arms round him, and kissed
him, he kept saying, "Bless you; oh, bless you, my boy!" Sinner, if you only
had some idea of how God would welcome you, and how He would look at
you, and how He would bless you, you surely would repent at once, and
come to His arms and heart, and find yourself happy in His love.

5. Fifth, these many kisses mean OVERFLOWING COMFORT. The son was
so conscious of his guilt that he hardly had the courage to face his father;
so his father gives him a kiss, as much as to say, "Come, boy, do not be
depressed. I love you." People, when they come to Christ, can be in a
dreadful plight. I have known them to talk a lot of nonsense in their
despair. But I have also seen how the Lord has received them, "and kissed
him much." God brings them from the horrible pit and sets their feet upon
a secure rock.

6. Six, the father's kisses meant STRONG ASSURANCE. The father kissed his
son repeatedly to make him quite certain that it was all real. His father
gave him another kiss, for there was no way of convincing him that the
first was real like repeating it. And if there lingered any doubt about the
second kiss, the father gave him a third. If the first kisses were given
privately, when only the father and son were present, it is quite certain
that, afterwards, the father kissed him before men where others could see
him. He kissed him repeatedly in the presence of the household during
the feast, so that there would be no question that he was his father’s child.

7. Finally, the father's kisses mean SECURITY BEFORE THE CRITICISMS

OF MEN. All this was given before the prodigal son's meeting with the
elder brother. If you get your Father’s many kisses, you will not mind
your elder brother being a little hard on you. Suppose that you have
honestly repented and come to the Father, but your brother does not
accept your return, withholds his love, and does not welcome you; go and
get a kiss from your Father and never mind your brother.

If we confess our failings, our Father, God, will be faithful to forgive us immediately
and to bring us back into fellowship with Him and with our brothers and sisters in
the Lord.

Decisions that we make in this life often carry consequences that may not be able to
be changed. We may not be able to complete in this life, the work that we failed to
do in the past. If we cause harm to others we should ask forgiveness and try to
make it up to them. Nevertheless, some things cannot be changed. If we have
killed another person, that person cannot be brought back to life in this world. If we
 27

have caused children to be born without a father to love and care for them, they will
suffer the consequences. They may have a childhood deprived of a father’s love and
attention. This rarely can be changed.

Sin is not only personal but also social. We must understand that the sins we
commit have a social dimension: they reinforce the power of evil in the world. The
best way to stop this negative reinforcement is to cleanse ourselves of our sinfulness
by asking forgiveness from the Lord and from the Christian community, the Body of
Christ.

QUESTION

IN WHAT SPECIFIC WAYS AS A CATHOLIC DO I NEED TO RECONCILE

WITH MY FELLOW CATHOLICS?

Followed by the Reconciliation Ceremony

 28

TALK VI: TRINITARIAN COMMUNIO, ORIGIN AND VISION OF

THE COMMUNIO OF THE CHURCH (PANANABANGAN NA
SANTISSIMA TRINIDAD, OGAGEP NA SIMBAAN)

A. INTRODUCTION

T he Blessed Trinity is communio; the Church is communio founded on the

communio of the Trinity.

B. PATRON SAINT: THE BLESSED VIRGIN MARY

A fter Jesus, it is the Blessed Virgin Mary who by her example most perfectly
teaches the meaning of discipleship and stewardship in their fullest sense. All of
their essential elements are found in her life: she was called and gifted by God; she
responded generously, creatively, and prudently; she understood her divinely
assigned role as “handmaid” in terms of service and fidelity (see Lk 1:26-56).

As Mother of God, her stewardship consisted of her maternal service and devotion to
Jesus, from infancy to adulthood, up to the agonizing hours of Jesus’ death (Jn 19:25).
As Mother of the Church, her stewardship is clearly articulated in the closing chapter
of the Second Vatican Council’s Constitution on the Church, Lumen Gentium (cf. nos.
52-69). Pope John Paul II observes: “Mary is one of the first who ‘believed,’ and
precisely with her faith as Spouse and Mother she wishes to act upon all those who
entrust themselves to her as children” (Redemptoris Mater, no. 46).

The Blessed Virgin Mary was the model steward with her unqualified, “yes” and
complete trust in God’s will. When I put God first in my life, everything else falls into
place.

C. PRAYER

I believe that in freely giving my time, in humbly sharing my talents, and in

generously sacrificing my treasures, the Lord will always provide.
He will take care of all my needs, and bless me with infinite reward on earth and in
heaven.
I will be the first to give. I will not wait for the others. I will keep on giving even if
others do not give. I will not be afraid to have none.
I believe that the best time to share is now, not tomorrow, for tomorrow is an
excuse of the greedy.
I will keep my needs and wants simple and few, for I believe that in reducing my
selfishness, I will grow in happiness and holiness.
I am a steward of the Lord. I will return all these to Him with abundant yield!
Much is asked of me because much has been given to me I praise the Lord for His
kindness to me now and forever.
 29

Amen.

D. SCRIPTURE READING: ROMANS 12: 4-8

“For as in one body we have many parts, and all the parts do not have the same
function, so we, though many, are one body in Christ and individually parts of one
another.”

E. REFLECTION

“P ananabangan is Pangasinan word for “communio”. It refers to the

communion of the Father, Son and Holy Spirit. It refers to the communion of
Creator and creature. It refers to the communion of creation. It refers to the
communion of the Church.

The starting point is God: the Blessed Trinity. God is to be thought of as a

communio—a communio divinarum personarum: a communion of three divine
persons. These three persons are joined in one substance, forming one communio,
and they are to be thought of as one in being, in mind, in insight (verbum), in will,
and in love. In this one act of being, mind, insight, will, and love, they are to be
thought of as one. One in substance, and yet distinguishable.

The Breath of God in Creation: Communio with Creation

In Genesis 1, the revealed word of God tells of God as creator first of the entire
universe. God is described as the giver of life. It begins with the lowest forms and
continues to the very highest … the first human beings. And it is here in the most
simple yet astounding imagery that we read this significant statement: “Then God
breathed into Adam’s nostrils the breath of life and man became a living being.”
(Gen 2:7) Eve, taken from the rib of Adam, comes to life. And both are made in God’s
image and likeness. With the breath of God, man shares in the Life of God.
(Minanabang ed bilay Dios, ya Santissima Trinidad). This communio/ Pananabangan
of the life of God makes man not only sharer in Divine Life, but also “ka-aro na Dios”.

Church is communio

Pananabangan-communio is the intimate communion between Jesus and the

baptized Christian in the intimate, uniting bond of the Holy Spirit, the bond of love
between the Father and the Son. The communio of the Triune God – the unity of the
Son and the Father with the Holy Spirit – provides the model for the communio of
Christians with Jesus Christ.

From the communio of the Christians experience in Christ follows the communion
that they experience with one another. Christians can, therefore, continue to grow in
their life with God and with one another and can be fruitful in this communion as
 30

long they remain united with Christ. (Adapted from Fr. Bart A. Pastor. Koinonia
Recipe).

The Vision of the Church is communio.

The Latin word communio is the translation of the Greek word koinonia. Koinonia
means for Christians to share something in common: our faith, hope and charity,
and have communion with one another. Koinonia is God’s own mode of being.

The main theme of the Second Synod of the Archdiocese of Lingayen-Dagupan is

Communio as Gift and Mission. The Trinitarian life of communio or pananabangan, of
love and unity flows to the Church who is called to live the same Trinitarian.

What are the “elements” of this communio as expressed in our daily Pangasinan life?

“Pangkasakey”

“Sakëy” is a Pangasinan word which means “one”, “whole”. From this word are
derived the following: “mangkasakëy” which means “to be one”; then there is
“pangkasakëyen” which is a verb meaning “to make one”, “to unify”. A similar word
derived from the same “sakey” which is used in a situation when there is division or
separation is “pangkasakëyan” which means“to be unanimous”. “The Pangasinan
word “pangkasakëyan” in the sense of unanimity does not enunciate dynamically the
mutual giving and sharing per se which “communio” wants to emphasize.”
“Nangkasakëy” however does not necessarily mean sharing of goods.

“Tagnawa”

“Tagnawa” connotes the Filipino cultural trait of “bayanihan”.The Bayanihan is a

Filipino custom derived from a Filipino word “bayan”, which means nation, town or
community. The term bayanihan itself literally means “being in a bayan”, which
refers to the spirit of communal unity, work and cooperation to achieve a particular
goal.The bayanihan spirit shows Filipinos’ concept of helping one another most
especially in times of need without expecting anything in return. Filipinos strongly
believe in helping their “kababayan” (fellow countrymen)” in any possible way they
can do to extend a helping hand. It is a beautiful Filipino mentality of helping one
another.

“Tagnawa” comes from being one or “sakey”. It connotes voluntarism as expressed

in “bayanihan”. In the rural setting, “tagnawa” happens during planting or
harvesting time when the neighbors come together to help a fellow farmer. The
neighbors, relatives and family members come together as “one” or “mankasakey”
for a worthy cause. However, Escaño adds that although “tagnawa” brings together
people “it is not necessarily mutual”. It is but an element of communio.

Pananábang
 31

“Abang” is a Pangasinan word which means “rent”. It is a compensation paid by a

tenant (or lessee) to the property owner (or lessor) for use or occupancy of a
property. The verb “to rent” is “mangabang.”

In the context of “pananabangan”, the focus is more on the just compensation given
by the a tenant who does not own the land or the property, to the real owner. Hence,
from the word root word “abang”, “nabang” with the preposition “ed” (“nabang ed”)
is the share from the fruit of a common endeavor or activity, or even a participation
in an activity or the contribution one receives from the whole. This is similar to the
expression “minabang ed”, or to share, to participate from an activity or a common
endeavor; in something or an activity; or of a fruit coming from a common action or
endeavor.

“Pinabang” is one’s capacity to share in or with, from the effect, fruit of an activity. It
is openness to receive based on what has been contributed, or regardless whether
one has contributed or has lack of it. “Pinabang” can be a gift or a payment and even
a profit. What constitutes it is that something is shared and received from a
perceived common activity. Thus, every member of the Church has the capacity to
share in the fruits of the ministries, and also to share these with the other members
of the parish.

“Pananabangan” is an active sharing. It is a trait proper of a anything whether

material or immaterial, that is understood and accepted by individual and as a
group and by a group or community that must be shared, participated in. It also
pertains to to what has been shared to the group or community activity.
“Pananabangan” is then sharing in the group, for the group, whether it is given as a
service, a talent or a time. “Pananabangan” is what has been shared whether one
deserves it or not. “Pananabangan” dynamically per se enunciates a dynamic mutual
sharing or participating in a material, social or spiritual good. It does not necessarily
connote unanimity but an active mutual sharing.

Communio can be expressed in the Tagalog saying, “Ang sakit ng kalingkingan ay

sakit ng buong katawan.”. That the good we do, or do not do affects the whole
church. There is no Catholic who is alone. He or she belongs to the community of the
people of God which shares in the life of the Trinity. He is “minanabang” in and at
the same time, “manginanabang” to the this parish.

Source

Where does communio come from? It comes from the humility of God who
reaches out to mortal sinners like us and offers us a hand of unity. It is a hand
that shakes our hands as equals. He has become like us.

“Though he was in the form of God, he did not regard equality with God
something to be grasped. Rather, he emptied himself, taking the form of a slave,
 32

coming in human likeness; and found human in appearance, he humbled himself,

becoming obedient to death, even death on a cross”. (Phil.2:7).

A Humbler Church

Communio mandates us Churchmen to be a humbler Church. A humbler Church

listens without any urge to rebut. A humbler Church accompanies the weak
without being judgmental and accompanies the strong without competition. A
humbler Church sees the best in others and downplays defects and weaknesses.
A humbler Church is forgiving yet not reluctant to denounce wrongdoing. A
humbler Church seeks unity in doctrine, allows liberty in opinions but always
opts for charity in everything.

If communio is to be our sole power for evangelization, let it be said that the
power that makes the Church credible is humility in service, humility in teaching
and humility in worship. Arrogance is a big turn off. Church arrogance has
turned many of our flock against us. Humility is the cure. Humility is the way.

A listening and Understanding Church; a Forgiving Church; a Welcoming church.

If we are to live authentic communio in our parishes, then we need to seek the
lost among us. The lost are those who have been hurt by the Church; those who
have left the Church for many and varied reasons; the young and those who are
just indifferent. A humbler church living in communio listens to them and
understands them, forgiving (not judging them) and welcoming them.

Lost people are not to be judged as evil or immoral or even bad. They are just
mixed-up about God. And in this confusion or misunderstanding ---

 Lost people might pursue the world and what it offers;

 Lost people come to believe that the way to have a great life is to try
to control it themselves;
 Lost people can think that money or sex or power or pleasure or
sports will somehow fill the ache in their hearts, the hole in their soul
for God.

Lost people (who may be unchurched people who no longer go to church or

unchurched people who never did) try to find a life outside a relationship with
God. Jesus made lost people his priority. Jesus found lost people and then he
made them disciples.

Unless, the lost are sought, invited back and welcomed, the Parish cannot call
herself faithful to the mission entrusted by Jesus to her. This is in contrast with
the “my parish” mentality wherein the “church people” would look at
“newcomers” with condescension.
 33

QUESTION

What is my vision for us as Catholics with fellow Catholics?

 34

TALK VII: COMMUNIO AS PANANABANGAN, STEWARDSHIP OF GIFT

AND MISSION

INTRODUCTION

O
ur response to our vision in our parish is to share in the life and mission of
the Church. This is how we as Catholics are called to concretely manifest our
communio in the Parish.

Patron Saint

St. Francis of Asisi

He was born in Asisi in 1182.

Francis enjoyed a very rich easy life growing up because of his father's wealth and
the permissiveness of the times. From the beginning everyone -- and I mean
everyone -- loved Francis. He was constantly happy, charming, and a born leader. If
he was picky, people excused him. If he was ill, people took care of him. If he was so
much of a dreamer he did poorly in school, no one minded. In many ways he was too
easy to like for his own good. No one tried to control him or teach him.

Later in his life, he renounced his parental wealth and committed himself to God. He
led a life of evangelical poverty and reached the love of God to all. He established a
rule which a number of his companions followed and which gained the approval of a
society of laypersons who practice penance while living the world. He died in 1226.

Prayer

I believe in the power of giving and in the power of loving like Jesus; because love is
the only way to holiness; giving is the best proof of loving; and perfect renunciation
leads to unlimited fruitfulness.
I believe that in freely giving my time, in humbly sharing my talents, and in
generously sacrificing my treasures, the Lord will always provide.
He will take care of all my needs, and bless me with infinite reward on earth and in
heaven.
I will be the first to give. I will not wait for the others. I will keep on giving even if
others do not give. I will not be afraid to have none.
I believe that the best time to share is now, not tomorrow, for tomorrow is an
excuse of the greedy.
I will keep my needs and wants simple and few, for I believe that in reducing my
selfishness, I will grow in happiness and holiness.
I am a steward of the Lord. I will return all these to Him with abundant yield!
 35

Much is asked of me because much has been given to me I praise the Lord for His
kindness to me now and forever.
Amen.

Pananabangan: Sharing in the Life of the Church

Christ is always present in his Church, especially in her liturgical celebrations. He is

present in the Sacrifice of the Mass not only in the person of his minister, ‘the same
now offering, through the ministry of priests, who formerly offered himself on the
cross,’ but especially in the Eucharistic species. By his power he is present in the
sacraments so that when anybody baptizes, it is really Christ himself who baptizes.
He is present in his word since it is he himself who speaks when the holy Scriptures
are read in the Church. Lastly, he is present when the Church prays and sings, for he
has promised ‘where two or three are gathered together in my name there am I in
the midst of them.’”(776, 669, 1373)

The Catholic Church teaches that these are "efficacious signs of grace, instituted by
Christ and entrusted to the Church, by which divine life is dispensed to us. The
visible rites by which the sacraments are celebrated signify and make present the
graces proper to each sacrament.

God has so richly blessed us in every way through the graces we receive from
the Sacraments of the Church, the Life of Christ, shared to us.

G od has richly blessed us materially in giving this beautiful world to live.

God has richly blessed us. We Catholics are the richest of all! Not what money can
buy, but the wealth of the Church we find in her sacraments.

A sacrament is a visible sign instituted by Jesus Christ in order to give use grace and
to make us holy. The seven sacraments are Baptism, Reconciliation, Communion,
Confirmation, Marriage, Holy Orders, and the Anointing of the Sick.

The richness of the sacraments is found in the grace of God given to us through the
church. We grow in holiness through these graces. We need these graces, and God,
through the Church, blesses us with these graces.

For example, Baptism is the sacrament that frees man from original sin and from
personal guilt, that makes him a member of Christ and His Church. It is thus the
door to a new and supernatural life. Yet, so many Catholic families postpone the
reception of the sacrament for their child. For so many reasons: “the lechon” is
not yet ready; “no budget yet for the food.” There are even those who wait until
their child is about to get married. So, the child receives three sacraments
successively: baptism, confirmation and matrimony. “Para tipid!”
 36

Yet, materially, it may be the most practical thing to do, but in truth and in reality,
these parents are “selfish”. For instead of the child receiving the graces with the
other sacraments, the parents selfishly withhold these graces for their child because
of trying to “save” money!

We are richly blessed, but so many of us are living in poverty because of our refusal
to receive the wealth of the church in the sacraments! When was the last time you
receive the grace of forgiveness in the sacrament of confession? Or the grace of the
Eucharist?

But why is it that so many of us live a life of “poverty” in the Church by not sharing
in this wonderful LIFE given to us by Jesus through the sacraments?

Maybe out of ignorance and lack of understanding about the meaning and
efficacy of the sacraments in their lives.

Maybe out of sheer indifference. They do not care less whether they receive the
sacrament or not.

Maybe, because they believe that the sacraments are so expensive for the
ordinary people to receive. That they have to shell out money to receive these
graces.

Why would our people think that they are paying for the sacraments?

“Arancel” and the Support of the Church

Y ou have always wanted that the sacraments of the church should be received
free, without charge. But the sacraments are not free! The graces are not free.
They are so costly! Why?

Somebody has already paid for it already. Jesus gave his life for us; he paid for these
graces by dying on the cross. So can we then say, the sacraments MUST be free?

The grace of forgiveness for our sins through the sacrament of reconciliation has
no monetary equivalent. We cannot pay for it. We cannot pay for Jesus’ blood!

So when we give something to the parish office when we receive the sacraments are
we paying for the sacrament? No!

What should be the only thing that we will offer to the Lord for the graces of the
sacrament is our GRATITUDE for Jesus’ supreme sacrifice so that we can receive
these graces. All of us by virtue of our baptism should receive the sacraments,
without difficulty, the opportunities to receive them should be broader. This is
Pananabangan, how we share with gratitude and joy, the LIFE of Christ through the
sacraments.
 37

Pananabangan: Sharing and Participation in the Mission of the Church

The Mission of the Church

The Archdiocese by the nature of her mission has the inherent right to acquire and
retain, to administer and ameliorate, to apply and alienate temporal goods in pursuit
of her divine mission.

By virtue of our baptism, we share in this divine mission. Not only the priests ad nuns
but the whole church must fulfill this mission given to us by God.

This divine mission has a fourfold component:

1. for the requirements of divine worship. The celebration of the sacraments,

and sacramentals, and the promotion of liturgical celebration, including the
maintenance of the places for divine worship, the material needs, like liturgical
vessels, vestments, PA system, etc.
2. for the needs of the apostolic programs. (BEC, catechetical programs, family
and life, etc)
3. for the works of charity. Caritas, scholarship, housing projects, medical and
dental, for the poor, hospitalization, etc.
4. for the decent support of church ministers. For the retirement, health needs,
subsidies and compensations, continuing formation, etc

Without these four-fold objective rationale, the Church does not have any right to own
(Gaudium et Spes, 26).

God has blessed us. God has shared his Life with us. This gift does not come without
an obligation. This obligation is to support and be part of the mission of the parish,
sharing our time, talent and treasure.

QUESTION

What are the greatest blessings I have received. Name one. How have I shown
my gratitude for these blessings?
 38

TALK VIII: COMMUNIO in the PARISH, A COMMUNITY OF

COMMUNITIES (PANANABANGAN ED PAROKYA)

Introduction

We are called to be holy and to be active contributors in the mission of the Parish
Church through the lay ecclesial ministries.

Christian must always be a steward. Stewardship is an essential character in the life

of a disciple of Christ. To be a Christian, one must be a true and committed steward.

PATRON SAINT: PATRON OF THE PARISH

(OR SAN PEDRO CALUNGSOD)

S aint Pedro Calungsod (c. 1654 – April 2, 1672) is a Filipino Roman Catholic
martyr, migrant, sacristan and missionary catechist, who was killed while doing
missionary work in Guam in 1672.

As a skilled sacristan and teacher of catechism, he was a companion of Blessed Diego

Luis de San Vitores to the Marianas Islands. Through their efforts, many receive the
sacraments especially that of baptism. A plot to kill Pedro and San Vitores started
when a certain Choco, a Chinese who gained influence over the Macanas of Marianas
Island, circulated false accusations that the missionaries were spreading poison
through the ritual of the pouring of water (i.e. baptism), and through the ritual of
Catholic Masses. Calungsod and Diego San Vitores were both murdered after
baptizing an infant and mother who converted to the Roman Catholic faith.

San Pedro Calungsod is our patron saint because he was a true steward of the
church. As a catechist, he became an evangelizer and a missionary, selflessly offering
his talent, his knowledge and skill in teaching the doctrines of the church.

PRAYER

I will keep my needs and wants simple and few, for I believe that in reducing my
selfishness, I will grow in happiness and holiness.
I am a steward of the Lord. I will return all these to Him with abundant yield!
Much is asked of me because much has been given to me I praise the Lord for His
kindness to me now and forever. Amen.

SCRIPTURE READING: LUKE 12, 42-48

“The faithful and prudent steward”

REFLECTION
 39

The starting point of everything is God. From God who made all things, we have the
world for our use. For us to use, yes, and for us to take care.

If we are able to use the world’s resources is because we have a loving, merciful God
who has allowed us to use them. A God who is generous to us. A God who takes care
of his creation.

I n the Gospel, Jesus speaks of the “faithful and prudent steward” as one whom a
householder sets over other members of the household in order to “distribute the
food allowance at the proper time” (Lk 12:42; cf. Mt 24:25). We are therefore God’s
stewards.

A. Who is a good steward?

What identifies a steward? Safeguarding material and human resources and using
them responsibly are one answer; so is generous giving of time, talent, and
treasure. But being a Christian steward means more. As Christian stewards, we
receive God’s gifts gratefully, cultivate them responsibly, share them lovingly
in justice with others, and return them with increase to the Lord.

Since stewardship is a part of discipleship, and discipleship is a journey for each of

us, we can be good stewards.

Be Thankful

“In everything give thanks; for this is God’s will for you in Christ Jesus” (I Thess.
5:18) Talk about an attitude of gratitude! What does giving thanks in “everything”
mean for daily living? Do we thank God for the blessings of life—the big things and
the small things, the obvious and the not so obvious?

Food and shelter are basic necessities. Family and friends provide meaning and
fellowship. Good health is important to our general well-being. Though we enjoy
these gifts each day, it is easy to take them for granted and not express our
appreciation.

What about your job? Do we view it as our vocation? The word “vocation” literally
means “calling”. We usually think of a calling as being related to some kind of
ministry. But God calls and equips all of us so that, by the quality of our work in our
vocation He is honored and we reflect His image...no matter what our “work” is. Col.
3:23-24 says, “Whatever you do, work heartily, as for the Lord and not for men....
You are serving the Lord Christ.” If we could see Jesus Christ as our boss, would it
change our attitude about our job?

A steward’s heart is a thankful heart. Someone has said it well: “Thanksgiving, to be

truly thanksgiving, is first thanks, then giving.” You can give without being thankful,
but you cannot be thankful without giving. When you give, you not only are
 40

acknowledging that everything you have is a gift from God, but you are expressing
your gratitude to Him.

Trust God to Provide

Trust is a foundational concept for practicing stewardship. This may be one of the
most difficult habits of all to develop. For many of us, it’s easier to trust God for our
eternal salvation than it is to trust him for our daily living. When it comes to
practical things like putting food on our table or making the mortgage payment, we
operate as if we are on our own. As a result, we often worry and experience anxiety.

Fear is the result of our inability to trust God in all aspects of our lives. This fear is
caused by the world’s culture, brought about by individualism: the culture of
scarcity. Scarcity tells us that there is not enough for everybody, so we fear that
nothing would be left for us.

This actually causes some of us to stockpile assets beyond all reason. Others worry
about every possibility of loss, including health issues, layoffs and economic
collapse. There is no reason for us to be bound by fear because God has shown us
that by His generosity, there is abundance. This is the culture of abundance which
tells us that we need to put our trust in God and to commit both our faith and our
needs to Him because He is a generous God! If God is not generous, then why should
we be too? But He is a generous God! We need to look from the heart of God in His
abundance, and live a culture of abundance.

He has much to give us of far greater value than anything we can ever purchase or
accumulate. Trusting God to provide also means operating on His timetable and not
our own. We tend to want our needs met immediately. If this were always the case,
there would be no opportunity for us to strengthen our faith – to believe and trust
that our needs will be met according to God’s plan. These opportunities help to
teach us patience and reliance on God.

Be responsible.

As stewards of what do not belong to us, we need to take of them, and nourish them.
Every talent, every resource that God has given us must be taken care of, and put to
good use. What do we do with our time? With the talents that God has entrusted to
us? Have used them for the good of others, or have we used them to further our
selfish desires?

Be generous.

Evidently, good stewards understand that they are to share with others what they
have received, that this must be done in a timely way, and that God will hold them
accountable for how well or badly they do it. For if a steward wastes the owner’s
goods and mistreats the other household members, “that servant’s master will come
 41

on an unexpected day and at an unknown hour and will punish him severely and
assign him a place with the unfaithful” (Lk 12:46).

Christian stewards are GENEROUS out of LOVE as well as DUTY.

Generosity begins with gratitude. And gratitude begins with God, who is every
generous. When we forget the true source of things, disorder begins to reign in our
lives. God wants to lead us out of the chaos and into his divine order. How do we
measure our generosity?

Fulton Sheen said “Never measure our generosity by what you give, but rather by
what you have left.” Make an inventory of what you have received from God. Take
what you need. What is left is not yours anymore. It belongs to somebody else who
needs it more than you do. Generosity is more than what justice demands.

The temptation is to say that they give more because they have more, or those who
volunteer their time, have more time in their hands. Never measure generosity with
what the others give. What matters is that we give regularly. To give now and the
next giving is next year, is not generosity. Generosity is a way of life. A part of a
dynamic Catholic. It is constant, Regular, faithful and conscientious. We should
constantly ask ourselves: When is my next giving?

A good steward returns with increase to the Lord.

Everything belongs to God. He gives all to us all that we need (not necessarily what
we want.) As good stewards, we return only what belongs to Him. But return with
increase, unlike the third servant who returned to his master only what was given to
him, as he buried what was entrusted to him.

When we fail to return to God, we are “robbing” Him of what belongs to Him!
Malachi 3,8-10 tell us that we should with trust in God’s providence to return to
Him what He belongs to Him so that He will "pour down for you an overflowing
blessing."

Trust God to Provide

Trust is a foundational concept for practicing stewardship. This may be one of the
most difficult habits of all to develop. For many of us, it’s easier to trust God for our
eternal salvation than it is to trust him for our daily living. When it comes to
practical things like putting food on our table or making the mortgage payment, we
operate as if we are on our own. As a result, we often worry and experience anxiety.

Fear is the result of our inability to trust God in all aspects of our lives. This fear is
caused by the world’s culture, brought about by individualism: the culture of
scarcity. Scarcity tells us that there is not enough for everybody, so we fear that
nothing would be left for us.
 42

This actually causes some of us to stockpile assets beyond all reason. Others worry
about every possibility of loss, including health issues, layoffs and economic
collapse. There is no reason for us to be bound by fear because God has shown us
that by His generosity, there is abundance. This is the culture of abundance which
tells us that we need to put our trust in God and to commit both our faith and our
needs to Him because He is a generous God! If God is not generous, then why should
we be too? But He is a generous God!

All of us are bombarded with messages and advertisements to spend on ourselves

and to make impulse purchases without any thought. How easily we spend on
ourselves, but what about our weekly gift to God? The weekly offering should be
our planned gift which God demands that we give. (Genesis 14:20) In offering our
best gifts, God also assures us that He will not be outdone in generosity: “Bring the
whole tithe into the storehouse [the temple treasury], that there may be food in my
house. Put me to the test, says the Lord of hosts, and see if I do not open the
floodgates of heaven for you, and pour down upon you blessing without measure!”
(Malachi 3:10). Asubok yo lay Dios ed inkabonlok to?

We must return all of these to Our Lord with a willing and joyful heart, just as he
bestowed the original blessing on us.

We are called to trust God. We should not be afraid. When God called, the saints
answered. For some it was taking a chance on a new way of life in a new place. In the
Old Testament, we have the example of Abraham, called at an old age to leave his
country and to go to the place God had selected for him. Even today, it is difficult for
older people to leave their level of comfort and to face the new and unknown.
Archbishop Socrates once again reminds us: “Bawal ang duwag sa Archdiocese of
Lingayen-Dagupan!”

Like Abraham, saints responded to the graces that were given to them. Some were
called to be popes, bishops, abbots or abbesses. Others found their calling in a quiet,
reserved life, far away from the center of activity.

Saint Catherine of Siena lived at home, not in a convent, as a person dedicated to

God. People flocked to her, but not because she wanted them to. Others, whose
names are not well-known, lived simple lives among their families and friends,
serving God with all their hearts, but never making a splash in the world.

B. The Call to Mission: Being Active Members of Parish Ministries

The parish is not your parish priest nor the PPC nor the religious organizations. The
parish is the church. We are all called to fulfill a mission: to pray, to teach and to
serve. These are the three functions of Christ as priest, prophet and king.

How does the laity stand in this mission?

 43

The laity is an active participant, a sharer in this mission. A coworker of the clergy.
A parish slowly dies when the laity which makes up 99.999% become mere
expectators in the parish. Archbishop Socrates: “The enemies of Church renewal are
indifference, cowardice and loss of the sense of the sacred. The globalization of
indifference must be fought with the compassion of Pananabangan. The cowardice
and timidity so prevalent in crisis must be won over by the culture of courageous
giving. We show our true color when we are put in hot water. The loss of the sense
of the sacred must end with the culture of communion and active social engagement.

How can the laity be in communio in the parish life and mission?

We are called to be good and holy stewards. But in a special way, the laity is also
called to serve: to serve in the lay ecclesial ministries.

The following are the different commissions and corresponding ministries and
apostolates wherein the laity be part of the mission of the parish:

ARTICLE 107. The Archdiocese shall have the following Commissions:

Worship, Evangelization and Social Services. Each Commission shall be
headed by an Episcopal Vicar appointed by the Archbishop.

ARTICLE 108. The Commission on Worship shall have the following

ministries and apostolates under its coordination: Liturgical Ministries,
Liturgical Arts and Environment, Liturgical Music, Liturgical Translations and
Pious Devotions.

ARTICLE 109. The Commission on Evangelization shall have the following

ministries, apostolates and institutions under its coordination: Ministry on
the Clergy, Archdiocesan Catholic Schools, Biblical Ministry, Family and Life
Ministry, Catechesis, Ministry on the Youth, Ministry on Pananabangan,
Social Communications, Ministry on Community Apostolate, Ministry on
Vocations, Ecumenical and Inter-religious Dialogue, and Cultural Heritage of
the Church.

ARTICLE 110. The Commission on Social Services shall have the Caritas
Lingayen-Dagupan, Ministry of Social Action, Ministry with the Poor, Ministry
of Mercy, Ministry for Pastoral Care of Migrants and Itinerant People, Prison
Apostolate, Health Care Apostolate and Aid to the Church in Need under its
coordination.

QUESTIONS

How can I actively participate in the mission of the Parish Church?

What ministry can I possibly engage in?
 44

SUNDAY AFTER PASIMBALO: CONCRETE GENEROUS AND

SACRIFICIAL GIVING (SAY BAGAT TAN PISASALAMAT NA PAMILYA)

Introduction

Generosity means ampleness in giving and even giving beyond one’s means. It is
lavishness and a refusal to measure out one’s offering.

Why does God like generosity? Because God likes LOVE, and real love is generous.
Love does not hold back and knows no limits. St. Augustine said that the measure of
love is to love without measure. Love does not calculate how much it can spare ow
what it can comfortably part with. It sees a need and meets it. It gives without
counting the cost or calculating the personal price.

Generosity fails not when we measure out too little but in the act of measuring.
Saints have appreciated that a generous spirit matters more than the quantity of
one’s giving. St. Therese of Lisieux understood that the value of a gift comes not
from its material price, but from the love it bears within. Hence her motto: “The
smallest things with the greatest love.”

As love must be constant, so generosity must be regular. Love cannot back, cannot
divine cannot calculate, since by its very nature it pours itself out entirely as a single,
whole gift. For love, little and much have no meaning, since love deals only in terms
of all or none. It is loving constantly.

Traits of Generosity

Abundance.

Everywhere around us we see examples of God’s abundant generosity. Why is it that

God created an entire universe for mankind, when a single planet would have
sufficed? Why this infinity of space and stars and galaxies? And what we observe in
the material realm is also mirrored in the spiritual realm. God’s rewards infinitely
outweigh our merits, and his bountiful mercy washes away our sinfulness. St. Paul,
“where sin increased, grace abounded all the more.” (Rom 5,20). God gives without
reserve.

Gratuitousness

Generosity is not repayment for services rendered, or the just desserts merited by
one who has done well. By its very nature, generosity goes beyond obligation.
Generosity transcends mere justice (giving what is due) and freely offers more than
what is required.
 45

God’s goodness to us is always gratuitous. He created us, drew us out of nothingness

into existence, before we had the chance to merit anything at all. Life was a free gift
we did nothing to deserve.

Joy in Giving

We always hear the command, “Give until it hurts”. A generous person does not
grumpily part with his goods. He gives joyfully, focused more on pleasing the
receiver than on the personal cost. “Give until it is a joy to do so!” A cheerful giver
pleases the recipient both with his gift and with the joyful attitude that accompanies
it.

Self-Emptying

For the generous, mere giving becomes self-giving. What is generosity if not the
willingness to give beyond what is comfortable or pleasant? Generosity cuts deep
and draws not from our surplus, but from our necessity, from our very selves. Love
can never be satisfied until it has given everything, Jesus could not be satisfied until
he “showed how perfect his love was.”(John 13,1). Only when he had poured out his
very life could Jesus exclaim, “It is finished!”

The Degrees of Generosity: The Divine Beggar

Imagine, Jesus soliciting for a project of the parish. You are a sari-sari owner. He
comes begging. He comes knocking at the door of your heart, as a beggar asking for a
handout. He does not force you, he asks. He does not compel, he invites.

What are the responses?

1. You can out rightly say, “No”. Though you may not slam the door or close
your sari-sari store, your reply leaves little room for doubt that this is the
meaning. Sometimes, the “No” is sugar coated about having little sales, or
great need on your part, the end result is the same: the beggar goes away
with empty hands.
2. Or, you give but look for a worthless thing, or a piece of unwanted
merchandise that has been sitting around collecting dust for years, and
dispatch the fund-raiser with this unneeded thing. In fact, you congratulate
yourself on clearing your store of an unsightly item.

God wants a lot, and we give him a little. We ease our consciences by
avoiding a direct “no” while getting off with as little personal cost as possible.
To keep God at “satisfied”, we often give him a little something and demand
that he take it or leave it.

3. A third response moves further up the generosity scale. Instead of tossing the
fund-raiser or the beggar a worthless item, you make an effort to offer
 46

something truly worthwhile! Maybe its not the most expensive item but the
donation represents a sincere desire to support the fund-raising effort.

Sometimes, we treat Christ’s request in this fashion. We sincerely strive to

give him something worthwhile and pleasing. We don’t offer our leftovers
but choose from our best stock: our time, our love, our work. For us, this is
the ultimate form of generosity. Choosing the best, and giving it in return to
God.

4. A fourth and final type of response takes generosity to a whole different

level. You allow the beggar to choose whatever he wants from the store. You
say, “Go ahead. Take whatever you want.” This level of generosity requires
tremendous trust and detachment. We trust that we will not be cheated in or
offer. We are detached in that anything --- no holds barred --- that the beggar
chooses, we are willing to give.

How rare this attitude is in man’s dealings with God! We almost always put
conditions on our offers. We prefer to be the ones to decide what he can take
and what he must leave. Few are willing to sing a blank check and place it in
the beggar’s hands.

Yet above and beyond these four levels of generosity stands a still higher
level, one of a different sort. Imagine that when the shopkeeper receives the
beggar, on looking closer he realizes that it is really the shop owner’s son. On
offering him the run of the store, the shopkeeper knows that he is giving
nothing, since the young man has a right to whatever he wants. The
shopkeeper is just a steward, the manager of the sari-sari store, but he does
not own the merchandise.

We need to come to grips with our own status as stewards who owe
everything to God. We don’t feel like benefactors but beneficiaries, since He
owns the store and we just work there. When we give to him, we are
returning what he gave us. He could simply take, but he prefers to ask and be
given.

What are we to be generous of?

We are called to be generous especially with our treasure, our talents and our time.

Our Treasure

Even though God does not need our possessions, we have seen that He
identifies with the “least of his brethren,” who do not have a very real
material needs. Sharing with those less fortunate than our selves offers a
practical channel for our desire to be generous. And when we share our
material possessions to the parish, we are actually only expressing our
 47

benevolence is beneficence: active assistance in need. We are supporting the

programs on evangelization and worship and social services which benefit
the parish as a whole, including ourselves.

We are all stewards of the goods we posses, and our surplus is meant to
supply for others’ wants. (2 Cor 8,13-15).

Our Talents

Generosity extends beyond giving money and old clothes. Along with our
material possessions, each of us has received many talents and qualities that
are useful not only to ourselves, but to the whole community. Sharing our
abilties and expertise with others furnishes another outlet for Christian
charity and opens up a broad horizon where generosity can take shape.
“Having gifts that differ according to the grace given to us, let us use them.: if
prophecy, in proportion to our faith; if service, in our serving; he who
teaches, in his teaching; he who exhorts, in his exhortations; he who
contributes, in liberality; he who gives aid, with zeal; he who does acts of
mercy, with cheerfulness.” (Rom 12,6-8).

Our Time

Time is perhaps the most precious commodity we have, since it is so very

limited. Yet is is also what people desperately need. A willing ear to listen to
another’s woes, stopping to smile or exchange greetings rather than hurrying
by, calling someone on the phone to wish him or her a happy birthday,
visiting a sick person --- all of these and many other selfless gifts of time
change the world for the better, one gesture at a time. Though it is the mostly
costly of gifts, it is also the most appreciated.

Generosity with our time applies to our relationship with God as well. How
often the hour we give God for Sunday worship seems like a heavy burden,
when we easily spend many hours a week sitting in front of the television, or
surfing the internet. A practical way to be generous with God is to make more
room for Him in our lives: more room for prayer, more attention to his
inspirations more gestures of love and gratitude.

Generosity makes itself present not in the once-in-a-lifetime martyr moments but in
the daily constancy and regularity that our Christian life demands, and in the barely
perceptible, incremental increase in self-abandonment that God tends to ask of us as
life progresses.

It is when we have become open to sacrificial giving that true joy is received. It is
because we are able to express our love, give something up for the beloved. Thus,
we can forego a snack so that one can support the catechetical program of the parish
or its scholarship program benefiting so many poor young persons.
 48

How can we channel our generosity? The system of returning to the Lord with
increase.

The parish is providing the following system. It is basically a Shepherding System

for the Pasimbalo graduates. (There are basically four groups in the parish. Each
group needs a special system: the Pasimbalo graduates, the Muyungan na Panangasi
or BECs, the members of the religious organizations and ministries, the general
faithful of the parish not identified with the above).

It follows the following system and structure:

o The giving of the envelopes

o The returning of the envelopes to the parish
o The receipt of the envelopes.
o The monitoring of the received funds
o The regular reporting to the parish, including the personal offerings of each
donor and where the funds are used.

The system involves envelopes being distributed and returned to the parish. Each
envelope is marked “Bagat tan Pisasalamat n” (Say Nabebetangay Dios)”. The
envelope is given to the individual. Hence, it is encouraged that even the children
are to give.

The Coordinator of the Pasimbalo Batch is the over-all Shepherd of his or her batch.
The coordinator is helped by several shepherds of the class who take care of three
or four members of the batch.

The Shepherds get the envelopes from the parish and give them to the members he
shepherds. As shepherd, he guides and provides support to them.

The envelopes are to be returned weekly. This is to have regularity in giving, a habit
not a one-time act. The envelopes are either given directly to the parish office or by
the Shepherd who gives them to the office.

Proper receipts are issued for every and all offerings.

The Parochial Board on Church Temporalities monitor the receipts and

disbursements of the Pananabangan offerings.

Every quarter the PBCT gives reports to the parish. In order to maintain the
anonymity of the donors, each donor is assigned a permanent code. What is
published in the report are codes with regard to the individual donors.

Note:
 49

At the end of Pasimbalo seminar, the following shall be signed in a simple ceremony
by the participant with the Parish Priest as witness:

ACT OF COMMITMENT

I, N., with firm faith believe and profess each and everything that is contained in the
Symbol of faith, namely:

I believe in one God, the Father almighty, maker of heaven and earth, of all
things visible and invisible. I believe in one Lord Jesus Christ, the Only
Begotten Son of God, born of the Father before all ages. God from God, Light
from Light, true God from true God, begotten, not made, consubstantial with
the Father; through him all things were made. For us men and for our
salvation he came down from heaven, and by the Holy Spirit was incarnate of
the Virgin Mary, and became man. For our sake he was crucified under
Pontius Pilate, he suffered death and was buried, and rose again on the third
day in accordance with the Scriptures. He ascended into heaven and is seated
at the right hand of the Father. He will come again in glory to judge the living
and the dead and his kingdom will have no end. I believe in the Holy Spirit,
the Lord, the giver of life, who proceeds from the Father and the Son, who
with the Father and the Son is adored and glorified, who has spoken through
the prophets. I believe in one, holy, catholic and apostolic Church. I confess
one baptism for the forgiveness of sins and I look forward to the resurrection
of the dead and the life of the world to come. Amen.

I am a member of the Parish of ______________, and I am a good Steward of the Lord

and the Church:

I believe in the God of love,
 the owner of everything who possesses

everyone.
 I believe in the God of mercies who has chosen me to be a
steward of Mother Nature and Mother Church, in spite of who I am and what
I have done, and in spite of the infidelities He knows I will still commit.

I believe in the power of giving
 and in the power of loving like Jesus;

because love is the only way to holiness;
 giving is the best proof of loving;
and perfect renunciation leads to unlimited fruitfulness.

I believe that in freely giving my time,
 in humbly sharing my talents,
 and

in generously sacrificing my treasures,
 the Lord will always provide.
 He
will take care of all my needs, and bless me with infinite reward on earth and
in heaven.
 50

I will be the first to give.
 I will not wait for the others.
 I will keep on giving
even if others do not give. I will not be afraid to have none.
 I believe that the
best time to share is now, not tomorrow, for tomorrow is an excuse of the
greedy.
 I will keep my needs and wants simple and few,
 for I believe that
in reducing my selfishness, I will grow in happiness and holiness.


I am a steward of the Lord.
 I will return all these to Him with abundant
yield! Much is asked of me because much has been given to me. I praise the
Lord for His kindness to me
 Now and forever.

Amen.

With God’s abundant grace, and in God’s unfathomable Mercy, I sign this Letter of
Commitment this ______________________________ at the Parish of _____________.

Signature

Witness
Parish Priest
-----------------

PANGASINAN

SIPAN NA INKATOOR

Siak si, N., ed mabiskeg a pananisia, aakoen tan ibebelyaw kon balang sakey tan say
amin ya walad Simbolo na Pananisia:

Manisia a ked sakey a Dios, Aman makapanyarin amin, managgaway tawen

tan dalin. Tan amin a nanengneng tan ag nanengneng.

Tan ed sakey a Jesu Criston Katawan, bogtong ya Anak na Dios, tan nianak ed
Ama kasabaya’y ami’y kaandoan. Dios manlalapud Dios, liwawa manlalapud
liwawa, tuan Dios a nanlapud tuan Dios, nianak, ag ginawa, kasubstansia na
Ama:
lapud Sikato, ami’y agawa. A lapud sikatayon totoo tan lapud kilalaban tayo
inmakseb nanlapud katawenan.
 51

Tan agawan laman lapud Ispiritu Santo, nanlapo ed Virgen Maria, tan
nagmaliw a too.

Nipasak met ed krus para’d sikatayo diad pakayari nen Pontio Pilato; nanirap
tan niponpon, tan inmolid bilay ed kumatlon agew, unong ed Kasulatan, tan
tinmokotok ed tawen, manyodyorong ed nikawana’y Ama. Tan onsabi lamet
a magalang, ya mangokom ed saray mabilay tan inatey, a say panarian to so
ag mangangga.

Tan ed Ispiritu Santo, Katawan tan mangiiter na bilay; a manlalapud Ama tan
Ank. A katekep na Ama tan Anak bansag a dadakmomoan tan pigagalang: a
nansalita diad panamegley da ray propita.

Tan say sakey, masanta, catolika tan apostolika ya Iglesia. Aakoen ko’y sakey
a binyag ya onkana’d panamaandi ray kasalanan. Tan tatalaranan koy yoolid
bilay na saray inaatey, tan say bilay na andon onsabi. Amen.

Siak so kabiangan na Parokia na _____________ tan siak so maong a managasikaso na

Katawan tan say Simbaan.

Manisia ak ed Dios ya aro, kayaryan ton amin a bengatla tan siopaman.

Manisia ak ed Dios na panangasi ya nanpili ed siak a magmaliw a mananag-
asikaso na Inan Kapinalsaan tan Inan Santa Iglesia, anggaman siopa ak tan
antokaman so agawak, tan kabat to ni ray gawaen kon andi’d katooran.

Manisia ak ed pakayari na panag-iter tan pakayari na panangaro a singa

panangaro nen Jesus; lapud say panangaro labat so dalan ed kasantosan;
panag-iter so sankamaongan ya pakabirbiran na panangaro; tan say
panangitban so mangiter na anggapoy keteg a panagbunga.

Manisia ak ya diad mabolos kon panangiter na oras ko, diad mapaabeban

panangibiyang koy talentok, tan diad mabonlok a pansakripisyok ed saray
kayamanan ko, say Katawan so lawas mangiter ed siak. Asikasoen ton amin
iray nakaukolan ko, tan bendisionan ak na ag-manondan tumang diad mundo
tan ed tawen.

Siak so unaan ya mangiter. Agkora alagaren so arum. Lawas mangiter ak

anggaman saray arum ag mangiter. Ag ak antakot ya naandian. Manisia ak ya
say sangkarakepan ya panaon ya pangibiyang et natan, aliwan nabwas, lapud
say nabwas et baraan na saray maagom.

Gawaen kon yano tan daiset iray nakaukolan tan labay ko, lapud manisia ak
ya diad pamaandi na inkaagom ko, ombaleg so liket tan kinasantok.
 52

Siak so managasikaso na Katawan. Ed sikato, ipawil ko iraya a kaibay daakan

ya bunga. Dakel so ilalo ed siak lapud dakel so naiter ed siak. Idadayew ko so
Katawan lapud say kaabigan to ed siak, natan tan ed kaandoan.
Amen.

Ed daakan a grasya, tan ag natokor a panangasi na Dios, sayan Sulat a Sipan na

Inkatoor so aakoen kon pirmaan ed sayan _______________ diad Parokia na ___________.

Pirma

Say Manpapatwa
 53

APPENDICES

A. BIBLE ENTHRONEMENT IN ENGLISH AND PANGASINAN

1. ENGLISH

INTRODUCTION:

Leader: Peace be with us, brothers and sisters!

We begin this seminar with a celebration – the Enthronement of the Holy

Bible.

The Bible is not an ordinary book. It is very special because we believe that
the Bible is the Word of God. The moment we open the Word of God, that
moment God presents Himself before us.

Jesus Christ is the Word made flesh and He is our God and King. The Bible,
therefore, is the Word of Christ our King.

During the whole duration of this seminar, we have our own place or seat in
this room. How about Jesus? He was the One who called us to gather here.
And as He said, “For where two or three are gathered together in My Name,
there am I in the midst of them.” (Mt 18:20). We need, therefore, to give Him
an appropriate place while He stays with us in this room. A place deserving of
a King, a throne adorned with fragrant flowers and candle symbolizing His
radiant light, a place visible to all participants to remind them that God is the
source and reason for this seminar. He will be here the whole time to inspire
each one of us, to dispel the darkness in us, and to give us wisdom and
guidance in order for us to understand His message and be transformed in
this Pasimbalo Seminar.

Finally, brothers and sisters, our God is a loving God who respects our
freedom, but for this seminar to be successful, we need to entrust ourselves
to Him and give Him our full cooperation, full attention, full participation, and
full attendance.
 54

We will now stand as we begin the celebration for the Enthronement of the
Holy Bible.

ENTRANCE PROCESSION and ENTHRONEMENT

HYMN:

Lord Jesus we enthrone You.

We proclaim You are King
Standing here in the midst of us.
We raise You up with our praise.
And as we worship, we build Your throne.
And as we worship, we build Your throne
And as we worship, we build Your throne.
Come Lord Jesus, and take Your place.

As the Hymn is repeated, the candle bearer enters, followed by the flower
bearers, and then the Celebrant or Leader bringing the Bible. They will put
the candle and flowers on the altar and enthrone the Bible.

VENERATION OF THE HOLY BIBLE

(Upon enthronement of the Holy Bible, everybody is invited to make a
solemn bow to venerate the Holy Bible after singing ‘Thy Word’)

HYMN: Thy Word is a lamp unto my feet

And a light unto my path

OPENING PRAYER

+In the Name of the Father, and of the Son, and of the Holy Spirit Amen.

Heavenly Father, we believe it was You who called us together to this

Pasimbalo Seminar. We thank You for this opportunity to celebrate Your
Word enshrined in Sacred Scripture. We ask You to send us Your Holy Spirit
that He may open and touch our minds and hearts; and that we may
discover, understand and live Your message for us. We make this prayer
through Christ, Your Son and our Lord, who lives and reigns with You and the
Holy Spirit, now and forever. Amen.

READING OF THE WORD

 55

Priest: The Lord be with you. (Priest only)

All: And with your spirit.

Celebrant or Leader: A Reading from the Holy Gospel according to Matthew.

All: +++Glory to You, O Lord

READING: Mt 13:18 - 23 (Parable of the Sower)

Celebrant or Leader: The Good News of our Salvation

All: Praise to You, Lord Jesus Christ

REFLECTION: (ALL SIT)

The sower is usually interpreted as representing God or Jesus, the seed is the
Word of God and the different types of soil are the four types of hearers of
the Word. The kinds of obstacles that a farmer would face from birds, rocks,
thorns and overexposure of seedlings to sun, are likened to stumbling blocks
one faces, once having received the Word.

God is like an extravagant or wasteful farmer, who indiscriminately sows

seed on every type of ground. He knowingly scatters the seed on all types of
soil. In other words, God offers the Word to every person, regardless of their
potential for accepting it. Although not all will accept the Word and bring it to
fruition, it is offered to all. God offers His inclusive love indiscriminately to all
kinds of people. However, deficient understanding, the work of the evil one,
lack of rootedness, tribulation and persecution on account of the Word,
worldly concerns, and the lure of riches, all stand in the way of God’s Word
taking deep root and bearing fruit. In other words, the parable warns us that
our initial good reception of the Word can falter in the face of deterrents to
faith.

More is required than an initial decision to follow Jesus. While it is true that
understanding is a gift from God and may have been given to a choice few,
one must respond to the gift with human endeavor. We must not lose sight of
our human responsibility. As hearers we must have open eyes and ears and
hearts. All of us have the responsibility to share that gift in the same
extravagance and way that the sower scatters seed.

OUR FATHER

PRAYER

Celebrant or Leader: Let us now stand as we implore God, our loving Father
to bestow on us His grace to answer His Word in a fitting manner.
 56

Lord Jesus Christ, Word of God from all eternity, we praise and worship You
for giving us this opportunity to listen to the message of life and be touched
by it. May our love for God’s Word increase as to feel its power and strength
in us. We praise and thank You too, for choosing us to participate in this
Pasimbalo Seminar. Help us, dear Lord, to be open and receptive to Your
teachings through the speakers and facilitators. Send Your angels to
surround this place so that we may be protected from the evil one. May we, at
the end of this seminar, commit ourselves and our possessions to Your
service, for nothing really belongs to us. May we become Your faithful
stewards of all the things You have entrusted to us: our time, money, abilities,
information, wisdom, relationships and authority, so when the day comes
that each one of us will be called to give an account to You as the rightful
owner, You can say, “Well done, good and faithful servant! Come and share
Your Master’s joy.”(Mt 25:21)

Send Your Holy Spirit, Lord, to dwell in our midst as we give ourselves
willingly to be formed according to Your Holy Will and to become a true
community based on Your Word of life, we ask You, who live and reign with
the Father and the Holy Spirit forever and ever. Amen.

BLESSING

(Priest takes the enthroned Bible from the stand and blesses the people. Lay
leader will not take the Bible but will only lead the concluding prayer)

Priest: The Lord be with you. (priest only)

All: And with your spirit.

May the Word of Christ in all its riches dwell in your (our) hearts so that you
(we) may be able to instruct and admonish each other in all wisdom and
joyfully sing the praises of God. May the Almighty and Merciful God bless you
(us), the Father Son and Holy Spirit.

All: Amen.

SONG:

Misalamat kami Ama, ed inawat mi ya grasya.

Biskeg na pananisia, panangaro, panagservi

Paakseb Mo’y bendision Mo, ed sikami ya anak Mo,

a misalamat ed Sika, ya andi angga
 57

2. PANGASINAN

INTRODUCTION:

Leader: Kareenan so walad sikatayo, agagik ira!

Igapo tayo yan seminar diad panselebra na Enthronement of the Holy Bible.
Say Biblia et aliwan ordinarion libro. Nibiig tan anggapoy kaparpara to lapud
say pananisia tayo et say Biblia sikatoy Salita na Dios. No lukasan tayo so
Salita na Dios, diad saman a bekta walad arapan tayo so Dios.

Legay panayam tayod sayan seminar, walay lugar odino yorongan tayo ed
sayan kuarto. Si Jesus kasi? Sikara so anawag ya mantotogiop tayo dia. Tan
singa inkuan Da, “No iner may panuulopan na duara odino talora diad Ngaran
Ko, wadman Ak ed kapegleyan da.” (Mt 18:20). Sirin, nepeg tayon itdan si
Jesus na manepe-nepeg ya lugar a panayaman Da ed sayan kuarto legay
panumpal tayod sayan seminar. Lugar a manepeg parad sakey ya Ari, sakey a
trono ya binistian na ambalingit iran ros-rosas tan kandila a simbolo na say
marlang a liwawa Da, lugar ya sankanengneng na amin ya man-seminar pian
lawas a nipanunot ed sikara ya say Dios so sengegan tan rason parad sayan
kimey. Lawas a kaulop tayo Ra peles na sayan seminar tan Sikara so
mangiter ed balang sinansakey ed sikatayo na kaliktan tayo, mangekal na
kabilongetan tayo tan mangiter na dunong tan panangiwanwan pian ontan et
natalosan tayo so mensahe Da tan napasimbalo itayo ed sayan seminar.

Agagik ira, maar-aro so Dios tayo tan rerespetoen Da so kawayangan tayo,

balet pian maong so pakasumpal tayod sayan seminar, nakaukolan tin
imatalek so dili tayo ed Sikara tan iter tayo so amin a pakayari tayon
mikasakey, ondengel, miulop, tan manumpal na sayan
[ Wednesday, November 13, 2019 9:46 AM ] Allan Abuan: Agagik ira, maar-
aro so Dios tayo tan rerespetoen Da so kawayangan tayo, balet pian maong
so pakasumpal tayod sayan seminar, nakaukolan tin imatalek so dili tayo ed
Sikara tan iter tayo so amin a pakayari tayon mikasakey, ondengel, miulop,
tan manumpal na sayan seminar.

Onalagey itayo sirin ta igapo tayo la so selebrasyon parad say Bible

Enthronement.
 58

ENTRANCE PROCESSION and ENTHRONEMENT

HYMN:

Lord Jesus we enthrone You.

We proclaim You are King
Standing here in the midst of us.
We raise You up with our praise.
And as we worship, we build Your throne.
And as we worship, we build Your throne
And as we worship, we build Your throne.
Come Lord Jesus, and take Your place.

As the Hymn is repeated, the candle bearer enters, followed by the flower
bearers, and then the Celebrant or Leader bringing the Bible. They will put
the candle and flowers on the altar and enthrone the Bible.

VENERATION OF THE HOLY BIBLE

(Upon enthronement of the Holy Bible, everybody is invited to make a
solemn bow to venerate the Holy Bible after singing ‘Thy Word’)

HYMN: Thy Word is a lamp unto my feet

And a light unto my path

OPENING PRAYER

+Diad Ngaray Ama tan Anak tan Ispiritu Santo. Amen.

Dios Ama a walad tawen, manisia kami ya Sikayo a dili so anawag ed sikami
ya onla dia a manaral ed sayan Pasimbalo Seminar. Misal-salamat kami ed
sayan pankanawnawa ya manselebra na say Salita Yo ya akatuon ed
Masanton Iscriptura. Mikasi kami pa ya ibaki Yo so Ispiritu Santo Yo pian
nalukasan tan naliwawaan so kanunotan tan kapusoan mi; tan naamtaan,
natalosan tan nibilay mi so mensahe Yo parad sikami. Kekerewen mi ya diad
panamegley nen Cristo ya Anak Yo tan Katawan mi, a manaayam tan manaari
ed Sikayo tan say Ispiritu Santo, natan tan naani ed ando lan ando. Amen.

READING OF THE WORD

 59

Priest: Say Katawan so walad sikayo. (priest only)

All: Tan diad Ispiritum.

Celebrant or Leader: Babasaen ya inaon ed Masanton Ebanghelio unong ed

kinen Mateo.

All: +++Galang ed Sikayo, Katawan

READING: Mt 13:19 (Parable of the Sower)

Celebrant or Leader: Say Maong a Balita na kilalaban tayo.

All: Dayew ed Sikayo, Cristo

REFLECTION: (ALL SIT)

The sower is usually interpreted as representing God or Jesus, the seed is the
Word of God and the different types of soil are the four types of hearers of
the Word. The kinds of obstacles that a farmer would face from birds, rocks,
thorns and overexposure of seedlings to sun, are likened to stumbling blocks
one faces, once having received the Word.
God is like an extravagant or wasteful farmer, who indiscriminately sows
seed on every type of ground. He knowingly scatters the seed on all types of
soil. In other words, God offers the Word to every person, regardless of their
potential for accepting it. Although not all will accept the Word and bring it to
fruition, it is offered to all. God offers His inclusive love indiscriminately to all
kinds of people. However, deficient understanding, the work of the evil one,
lack of rootedness, tribulation and persecution on account of the Word,
worldly concerns, and the lure of riches, all stand in the way of God’s Word
taking deep root and bearing fruit. In other words, the parable warns us that
our initial good reception of the Word can falter in the face of deterrents to
faith.

More is required than an initial decision to follow Jesus. While it is true that
understanding is a gift from God and may have been given to a choice few,
one must respond to the gift with human endeavor. We must not lose sight of
our human responsibility. As hearers we must have open eyes and ears and
hearts. All of us have the responsibility to share that gift in the same
extravagance and way that the sower scatters seed.

PRAYER

Celebrant or Leader: Let us now stand as we implore God, our loving Father
to bestow on us His grace to answer His Word in a fitting manner.
 60

Katawan a Jesu Cristo, Salita na Dios a nanlapud amin a kaandoan, idadayew

tan sasambaen mi Kayo diad pangiiter Yod sikami na sayan pankanawnawa
ya ondengel na mensahe’y bilay tan sikami’y natetenyeg lapud saya.
Onbulaslas kumon so panangaro mi ed say Salita’y Dios pian nalikna mi so
pakapanyari tan biskeg to nia ed sikami. Idadayew tan misasalamat kami met
ed Sikayo, lapud pinili Yo kami a mikasakey ed sayan Pasimbalo Seminar.
Tulongan Yo kami pa, pinabpabli ya Katawan, a magmaliw kamin silulukas
tan mainomay a mangawat na saray banga-bangat Yo diad panamegley na
saray mansalita tan mangiuulo na sayan aral. Ibaki Yo ray anghel ta paliberan
da yan lugar pian nisigpay kami ed say demonyo. Oy la kumon, ta diad
kasumpal mi ed sayan aral, ipalet mi so dili mi tan saray kayarian mi parad
say panlingkor mid Sikayo, lapud say tua, anggapoy kayarian mi. Magmaliw
kami kumon a matuor ya inkargado Yo ed saray amin ya inmatalek Yo ed
sikami: say panaon, kuarta, abilidad, aral, dunong, pipiulop tan pakapanyari,
pian no nasabisabi’y agew ya tawagen Yo lay balang sakey ed sikami ya
mangiter na kuwenta ed Sikayo a tuan akan-kayarian, nibaga Yo so onia:
“Maabig so ginawam, maung tan matuor ya aripen!...Gala ta miliket kad
amom!” (Mt 25:21)

Ibaki Yo pa Katawan so Ispiritu Santo Yo, a manayam diad kapegleyan mi

peles na sibubulos ya pangiiter mi dili mi ya natibokel onung ed masanton
linawa Yo tan magmaliw kami ya tuan komunidad ya mangibibilay na Salita
Yo, kekerewen mi ya ed Sikayo a manbibilay tan manaari a kaiba Yo so Ama,
tan Ispiritu Santo ed amin a kaandoan. Amen.

AMA MI

BLESSING

(Priest takes the enthroned Bible from the stand and blesses the people. Lay
leader will not take the Bible but will only lead the concluding prayer)

Priest: Say Katawan so wala ed sikayo. (priest only)

All: Tan ed ispiritum.

Say Salita kumon nen Cristo, diad amin a yaman to, so manayam kumon ed
saray puso yo (tayo), pian naitdan kayo (tayo) na pakayari ya
manbabangatan tan mansisimbawaan diad amin a dunong, tan maliket kayo
(tayo) a mankanta na saray dayew parad Dios. Bendisionan kayo (itayo)
kumon na Makapanyari tan Mapangasi ya Dios, say Ama, say Anak, tan say
Ispiritu Santo.

All: Amen.

SONG:
 61

Misalamat kami Ama, ed inawat mi ya grasya. Biskeg na pananisia,

panangaro, panagservi

Paakseb Mo’y bendision Mo, ed sikami ya anak Mo, a misalamat ed Sika, ya

andi angga
 62

C. FORGIVENESS CEREMONY (AFTER TALK III)

WITH A PRIEST

1. The ceremony is the first part of the process of reconciliation in order to

bring to a better understanding of what communio is. The participants are
given the opportunity to forgive those who have hurt them.
2. The participants are arranged in semi-circle. A kneeler for the priest is
placed at the front. Near the kneeler is the lighted Paschal Candle. The priest
symbolizes the Church, the body of Christ, who has hurt the participant. The
Paschal Candle symbolizes Jesus Christ, the Head of the Body the Church.
3. In silence, the participants are led to a prayerful meditation by the priest.
(See sample prayer). It is important that the participants are made to enter
into a silent and quiet prayer. Their feet are flat on the floor; their hands on
their thighs, eyes closed.
4. After the prayer of the priest, he kneels. Then, individually, the participant
goes to the priest, holds the Paschal Candle and whispers to the priest, “ I
FORGIVE YOU N.,’ while making a small sign of the cross on the forehead of
the priest. The same is repeated for every person who has hurt the
participant. A meditative music is played.
5. After the participant is done, he/she goes back to his seat in silence and
prays.
6. When all the participants are finished, the prayer concludes the ceremony
with a thanksgiving prayer with the “Glory be” at the end.
7. Everybody is then asked to go back to the session hall to finish answering
the question for Talk 3.
8. Small group sharing follows.

IF WITHOUT A PRIEST

1. The ceremony follows immediately after the Talk. The question for Talk 3
is not yet given. The participants are asked to gather in semi-circle quietly.
2. There is no kneeler but only the Paschal Candle or Crucifix. A clay pot is
placed near the Paschal Candle or a Crucifix.
3. One of the facilitators will lead the Forgiveness Prayer guiding the
participants to ask the Holy Spirit to remember those who have hurt them.
4. The participants are then given sufficient time to write the names in a
piece of small paper all the name of those he/she has remembered who have
hurt him/her and who need to be forgiven.
5. After the prayer, the participants will approach the Paschal Candle or
Crucifix individually then holds the Paschal Candle or Crucifix and silently
says, “I FORGIVE YOU N.,” The formula is repeated for every name of the
persons who they will forgive. The participant reads the name from the list
he/she made.
 63

6. After reading the last name and the last formula said, the participant places
the paper containing the names of those he/she has forgiven n the clay pot.
He/she then goes back to his/her seat quietly and prays in silence.
7. After everybody has finished. The Facilitator then burns the pieces of
paper placed in the clay pot. A thanksgiving prayer is then said, ending it
with the “Glory Be.”
8. The participants are then asked to go back to the session hall to answer the
question for Talk 3.
9. Small group sharing follows.

Prayer for Forgiveness (Reconciliation Ceremony)

Living, loving Presence, I enter this moment of silence and consciously make
the decision to unburden and detach myself from the painful memories of the
past. I release to you everything that holds me back from my spiritual
journey. I feel your power working in and through me in forgiving and letting
go all that needs to be forgiven and released. And so it is.

Dear Heavenly Father, I thank You for Your love and kindness toward me. It
is Your kindness that has led me to repentance, turning from all my sins and
turning to you.

I admit that I have allowed bitterness and resentment to grow in me,

separating me from others and You, Father. At times, I have forgotten this
unforgiveness in my heart. This unforgiveness festers deep within me, at
times beyond my conscious reach. This affects every aspect of my life and
gives the enemy a right to torment me. I confess that this unforgiveness and
bitterness is affecting my life and relationships today. Because of past hurts, I
acknowledge the inability to love or trust others.

I understand that forgiveness is not an emotion but an act of my will. I now

choose to exercise my will to forgive others as You, Father, have forgiven me.
Father, I know that You are a searcher of the heart. I ask You to search my
heart. Reveal to me any hidden and secret unforgiveness or bitterness
toward others that have hurt or offended me. Jesus promised that the Holy
Spirit would bring everything to our remembrance. Dear Holy Spirit, I am
asking You to bring to my remembrance anyone I need to forgive. I choose
not to be ruled by a spirit of bitterness. I forgive and release these people
right now. Through Christ our Lord. Amen.
 64

D. THE RECONCILIATON CEREMONY (AFTER TALK V)

The ceremony is not a sacrament of reconciliation. What it tries to convey is

that the pain we cause hurts the whole Church. It is the Church represented
by the other members of the group, who will welcome back a repentant
sinner. The oil symbolizes the healing that takes place. The salt symbolizes
who we are and our mission in the church and in our families.

1. The Reconciliation Ceremony completes the process of reconciliation. In

the Forgiveness Ceremony done after Talk 3, the participants are able to
forgive. The Reconciliation Ceremony gives the participants the opportunity
to ask for forgiveness. The process of forgiving and asking for forgiveness
strengthens communio in the broken world.
2. The participants are grouped by Faith Families. The participants stand in
circle. A chair is placed in the middle. Crucifix, Salt and oil are prepared.
3. The participants will nominate one from the group who will be their
prayer leader. Each will say, “SI N., ANG NAPILI KONG MAGIGING PRAYER
LEADER NATIN.” The one chosen will accept it and says, “TINATANGGAP KO
ANG PAGIGING PRAYER LEADER”.
4. The participants hold hands and the Prayer Leader leads the group in
praying for the guidance of the Holy Spirit, for the graces of humility and
compunction (regret) and all the graces needed to seek reconciliation with
the Church.
5. The ceremony of reconciliation starts with the first member of the group
asking for forgiveness and another member representing the Church doing
the act of forgiving.
6. The one giving the reconciliation kneels before the person seeking
forgiveness who is seated on the chair. This is symbolic of the humility of the
Church in accepting back a member who wants to be reconciled. It is
reminiscent of the father in the Parable of the Prodigal Son who stooped
down to lift the son, as he forgives him.
7. The one asking for reconciliation (the one sitting down) says to the one
kneeling while holding the crucifix: “GUSTO KONG MAKIPAGBALIK LOOB SA
KATAWAN NI KRISTO SAPAGKAT AKO’Y HINDI NAGING MABUTING ANAK
NG DIOS AT KAPATID SA AKING KAPWA.”
8. The one kneeling then holds the hands of the one asking for reconciliation
while saying, “TINATANGGAP KITA (mention the name of the one asking for
reconciliation) SA NGALAN NG BUONG SIMBAHAN, ANG KATAWAN NI
KRISTO AT PINAPANGAKO NAMIN AND PAGMAMAHAL AT PAGKAKAISA.”
9. Then, the one sitting is anointed with the oil (not chrism, but ordinary
scented oil) on the forehead by the one kneeling. Then the salt is given also,
while saying, “MAGING ASIN KA SA IYONG PAMILYA AT PAROKIA”.
10. The one who is seated then kneels in front of the chair. He/she now
represents the Church as the Body of Christ. One of those standing then sits,
and the whole process is repeated until everyone has undergone the process.
 65

11. The participants all stand and hold hands while a Thanksgiving Prayer is
said. The “Our Father” may be said.
12. The participants return to the session hall.

E. PARISH PASIMBALO SECRETARIAT AND COMMITTEES

1. The Parish Secretariat is composed of the following:

* Parish Coordinator
* Coordinates with the Parish Priest in the holding of the seminar.
* Meets with Batch members for follow-up, as well as prepares them for
their sponsorship of the next seminar.
* He/she is directly responsible in the smooth flow and the proper
coordination with the different committees to ensure a meaningful and
fruitful seminar.

* Secretary and File Keeper.

* He/she is in charge of the registration of the participants, as well as the
preparation of the IDs.
* He/she keeps the file of the participants.
* He/she keeps for reference the Sample Sharings.
* Prepares the Talk Sheets to be distributed to the participants before the
end of the talks and before Talk Questions are answered.
* Prepares the listing of the Faith Families, after Talk 6.
* Prepares the Certificates of the participants.

* The Linkager.
* He/she links the Talks.
* He/she summarizes last talk while introducing the next talk, providing
the link between the talks.
* He/she gives the orientation and rules.

2. Batch Coordinator
* Appointed by the Parish Priest upon the recommendation of the
sponsoring batch, after much prayer and fasting.
* He coordinates with the Parish Secretariat all the preparation and
planning of the seminar, including the solicitation and disbursement of funds
for the seminar, in coordination with the Batch Treasurer.
* Meets with the batch members to choose the Batch Treasurer, Heads of
the Committees on Liturgy, Physical Arrangement and Food.
* At the end of the seminar, together with the Secretariat, the Batch
Assistant Coordinator, and Treasurer propose to the Parish Priest the next
Batch Coordinator, which will be announced at the end of the graduation
ceremonies.
 66

3. Batch Assistant Coordinator.

* Appointed by the Parish Priest upon the recommendation of the
sponsoring class, after prayer and fasting. (See above)
* Assists the Batch Coordinator in the preparation and planning of the
seminar.

4. Batch Treasurer
* Receives, disburses and keeps all funds of the Batch.
* Prepares accounting of all receipts and disbursements of funds.
* He/she can only disburse funds with the approval of the Batch
Coordinator.

5. Batch Group Facilitators, which may have five or more members.

* The facilitators help in facilitating the small group sharing.
* They help in the distribution and collection of the Talk Sheets.

6. Committees
* Liturgical Committee
* Prepares the Pasimbalo symbols: Paschal Candle, Crucifix, Salt and Oil.
* Prepares the Bible Enthronement. (Bible, candles, flowers. See Bible
Enthronement)
* Leads the Secretariat in prayer, especially before the beginning of the
seminar, during the Forgiveness Ceremony (Chaplet of the Divine Mercy),
Angelus and Prayers before and after Meals.
* Prepares the group for the Sacrament of Reconciliation after Talk V.

* Physical Arrangement
* Prepares the session hall, i.e., chairs and tables, Sound System,
Projector.
* Prepares the chairs for the Small Group Sharings.
* Prepares the group for the Forgiveness and Reconciliation Ceremonies
* Maintains the cleanliness and order of the session hall.
* Restores the Session Hall after the seminar.

* Food Committee
* Prepares the food during the seminar.
* Receives and disburses fund for the food.
* Gives and accounting to the Treasurer of all expenses incurred in the
preparation of the food.
* Other Committees, which the Batch may deem necessary for the
successful holding of the Pasimbalo seminar.
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F. PASIMBALO SEMINAR RULES

1. The participants must not miss any of the eight talks. A participant who
misses one talk will be asked to attend the next Pasimbalo seminar.
2. It is important that we follow the time schedule. When the bell is rung, it
means STOP whatever you are doing and move to the next activity. The faster
the group moves, the earlier the seminar will end.
3. There will be no clapping of hands during the duration of the seminar, and
after the talks or sharing. Questions are not allowed.
4. In the small group sharing or in the big group sharing, you are only to read
whatever you have written in the answer sheet. Please do not ad-lib.
5. Please keep all cellphones in silent mode or better, switch them off in
order to have full concentration in the seminar and to avoid distractions.

G. PROPOSED SCHEDULE

DAY ONE SCHEDULE (SATURDAY)

Morning
8: 00 Registration
8:30 Bible Enthronement
8:45 Orientation
9:00 TALK I
10:00 Break
10:15 TALK II
12:00 Lunch Break

Afternoon
1:00 TALK III
Forgiveness Ceremony
3:00 TALK IV
4:00 Break
4:15 TALK V
Reconciliation Ceremony
Confessions
Home
 68

DAY TWO SCHEDULE (SUNDAY)

8:00 Registration/Presentation
9:00 TALK VI
10:00 Break
10:15 TALK VII
12:00 Lunch Break

Afternoon
1:00 TALK VIII
2:30 HOLY MASS and SENDING OFF
CEREMONY/CELEBRATION
Home

---------------------------

Note:

Before the PRAYER AFTER COMMUNION the participants will PRAY the
NICENE CREED and CREDO of STEWARDSHIP in front of the ALTAR. They
will sign the PLEDGE of COMMITMENT at the ALTAR.

After the Mass, the participants will have a meeting, in which:

*a short program may fellow as part of the Celebration.

* The Parish Priest will announce the Batch Coordinator and Assistant batch
Coordinator.
* The coordinators of the working committees will be decided upon by the
Batch. It is presided by the Batch Coordinator.
* Initial planning for the next PASIMBALO seminar:
* Date of the next PASIMBALO seminar
* Invitation of the participants
* others
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PASIMBALO SUMMARY

I. PASIMBALO is the acronym for PAMILYA tan SIMBAAN, BALO’d si

CRISTO. It is a Pananabangan formation seminar of the Archdiocese
of Lingayen-Dagupan. The church of the Archdiocese of Lingayen-
Dagupan has adopted communio as its spirituality, and pananabangan
as its stewardship program. Although, they mean the same thing, the
former is in Latin and the other is in Pangasinan, as a matter of
distinction; the former is spirituality while the latter flows from it. The
Second Synod of the Archdiocese of Lingayen-Dagupan mandates:

ARTICLE 4. The Archdiocese of Lingayen-Dagupan shall adopt

Pananabangan, or communio, as its spirituality, which shall be the
guide and soul of its stewardship program.

ARTICLE 5. Pananabangan as a spirituality and a way of life shall

always be integrated in the evangelization and formation programs
of the Archdiocese ensuring that it becomes part of the way of life
and spirituality of the community and its members leading to a life
of communio with the Trinity and the Church.

ARTICLE 6. The Pananabangan as a stewardship program shall be

centered on the spirituality of Pananabangan arising from the
theology of “communio”. It shall be taught and adopted by the whole
archdiocese.

The church of the Archdiocese of Lingayen-Dagupan also recognizes the role

of the laity in the life and mission of the Church. The laity are not passive
members of the church, but the lay people are sharers in the priestly,
prophetic, and kingly mission of Jesus Christ.

The Lay are not living outside of the church; they are an integral part of the
life and mission of the church. They participate in the life and ministry of the
church, not just the helpers of the clergy, but are inherent evangelizers, by
virtue of their baptism, to bring the spirit of Christ into the arenas of secular
life from within, i.e. into the family, work and profession, trade and
commerce, politics and government, mass media, science and culture and
national and international relations. As integral member of the church, they
share in her life and mission.

PASIMBALO provides an opportunity for a conversion and renewal

experience in the context of reconciliation, in the context of mercy and
compassion. Reconciliation is a process, which starts with the self, and moves
 70

toward the other; one undergoes it in time. PASIMBALO provides this

reconciliation process with the other members of the Parish, and challenges
the participants to become active and vital members of the parish life and
mission. Every baptized person has a share in the total mission of the Church.
Every Christian is called to evangelize, according to the person’s state of life.

A. Program outcomes of the PASIMBALO seminar:

4. To demonstrate to the participants an understanding of the church to

establish one’s belongingness to one’s parish.

The parish is his community. A parish is where he finds other people who
believe in the same teachings as he does, who can pray with him, serve with
him. He belongs to this community. He has his roots in this parish; and his
roots must be deepened in time with the other members of the Parish
Church.

5. To demonstrate to the participants familiarity with being a Catholics

to help them appreciate and understand the meaning of being
genuinely Catholic.

To be a Catholic is to be an ACTIVE member of the Church, and the Parish.

Active participation does not mean that one is a member of ALL religious
organizations, movements and activities. But, it can mean that one’s faith is
alive and is shared with others, especially in one’s family and friends.

6. To demonstrate to the participants the understanding of the

spirituality of Communio or PANANABANGAN to make them participate
dynamically in the life and ministry of the church of the Archdiocese
of Lingayen-Dagupan.

Communio is Pananabangan. God is a divine communion as three Persons

who made us for both relationship and communion. The church is a
communio. What identifies a steward? Safeguarding material and human
resources and using them responsibly are one answer; so is generous giving
of time, talent, and treasure. But being a Christian steward means more. As
Christian stewards, we receive God’s gifts gratefully, cultivate them
responsibly, share them lovingly in justice with others, and return them with
increase to the Lord.
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B. TALK STRUCTURE
INTRODUCTION: LINK BETWEEN THE
TALKS

1. PATRON SAINT OF THE TALK

2. PRAYER
3. SCRIPTURE READING
4. REFLECTION
5. QUESTION
a. SAMPLE SHARING
6. SMALL GROUP SHARING
7. BIG GROUP SHARING
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C. TALKS AND QUESTIONS

DAY ONE

1. TALK I: COMMUNIO WITH JESUS (PANANABANGAN ED JESUS)

We are able to know and recognize Jesus through the love we receive from others.
Question: Who is the most significant Catholic in my life.

2. TALK II: THE INITIAL COMMUNIO: LITTLE CATHOLIC CHURCH, OUR HOME
(PANANABANGAN ED PAMILYA)
We find love in the family as a domestic Church: one, holy, catholic, apostolic.
Questions: In what specific ways am I non-Catholic in my home and personal
relationship or surroundings?

3. TALK III: The COMMUNIO BLOCKS (SAY MAKASEBEL ED PANANABANGAN)

Unforgiveness destroys our relationship with God and with others.
Question: What is the most bitter hurt inflicted on me by my fellow Catholics?

Forgiveness Ceremony follows.

4. TALK IV: RESISTANCES TO A LIFE OF COMMUNIO (SARAY SUMLANG ED BILAY

NA PANANABANGAN)
Individualism destroys our life of communio in the community.
Question: In what ways have I been influenced by individualism in my daily life?

5. TALK V: BRIDGE TO COMMUNIO, MERCY and COMPASSION (PANANABANGAN ed

PANANGASI tan PANANGABAGEY)
To ask for forgiveness completes the reconciliation process we have initiated by our
willingness to forgive.
Question: In what specific ways as a Catholic do I need to reconcile with my fellow
Catholics?

Reconciliation Ceremony follows.

DAY TWO

6. TALK VI: TRINITARIAN COMMUNIO, ORIGIN AND VISION OF THE COMMUNIO OF

THE CHURCH (PANANABANGAN NA SANTISSIMA TRINIDAD, OGAGEP NA
SIMBAAN)
Trinitarian Communio is a gift of the Church. Love in the Trinity is the concrete
manifestation of the Trinitarian Communio. We are a Welcoming Church.
Question: What is my vision for us as Catholics with fellow Catholics?

7. TALK VII: COMMUNIO AS PANANABANGAN, STEWARDSHIP OF GIFT AND

MISSION
We are called to become good Christian Stewards of Communio as Gift and Mission.
Question: What are the greatest blessings I have received. Name one. How have I
shown my gratitude for these blessings?
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8. TALK VIII: COMMUNIO in the PARISH, COMMUNITY OF COMMUNITIES

We are called to be holy and to be active contributors in the mission of the Parish
Church through the lay ecclesial ministries.
Question: How can I actively participate in the mission of the Parish Church?
What ministry can I possibly engage in?

D. NOTES:

Talks 1-5 are given on the first day. The talks dwell more on the letting the
participants understand their call as a Catholic (self, family and community, and
the hindrances to communio). Talks 1-5 prepare the participants in understanding
communio/life of stewardship or Pananabangan to be given the next day.

Talks 6-8 are given on the second day. The last three talks are basically more
focused on Stewardship (Pananabangan):

 on communio as the vision of the ALD and the parish (Talk 6)

 on Pananabangan or communio in the LIFE of the Church/Parish
which is grace. Grace as a gift of God to the Church, through
the sacraments. This is what we ought to receive from the
church. (A right of every Catholic) (TALK 7)
 on Pananbanagan in the MISSION of the Church (Talk 8). This talk is
to be given by the Parish Priest. As the sacraments are every
Catholic’s right to receive, it is the OBLIGATION of each one to
support the Parish in her mission. (The transition from receiving the
sacraments and the support for the mission, i.e., to sanctify, to teach
and to serve. Here in this talk, the parish priest can provide the
participants what the programs of the parish are and the existing
ministries).
 At the end of the Pasimbalo Seminary, there is no “Graduation” as it
has been usually called, but a “Sending Off”. A graduation implies that
the seminar is the end, when it is just the start of a life of a good
steward.
 Instead of a Certificate, the participant will sign an Act of Commitment
based on the Credo of Steward (Pananisia na Managasikaso).

Sunday after the seminar:

 The participants are asked to gather again a week after their seminar. They
can be introduced to the parish community during a Sunday mass.
 A meeting shall be held:
o to motivate and encourage them to take part in the
PANANABANGAN SYSTEM of support, or the Pananabangan
 74

offerings, which can use the Pananabangan Card offering or the

Shepherding System. The system should not be given to them
immediately after the seminar, because the participants need to own
their obligation to support the parish mission. Emphasis should be
given on the REGULARITY not on the amount.
o to discuss their sponsorship for the next Pasimbalo class.

 Pasimbalo Core:
o The parish priest should start looking for leaders who can
coordinate the Pasimbalo seminars. The core can be composed of
the different Batch coordinators. More Pasimbalo seminars mean
the Pasimbalo Core grows.
o Parish Priest must find ways to keep the Core motivated by having
regular meetings or gathering, if needed.
 Post-Pasimbalo:
o Participants should be encouraged to choose Parish Ministries
where they share their Time, Talent and Treasure.
o Formation Programs on Family, like Marriage Encounter, and on
Faith Formation, like regular Adult Catechism, and the like shall be
offered and given to them.
o Celebration of the Batch Patron Saint.
 Pasimbalo stewards General Reunion
o We can start calling those who finished the initial Pasimbalo
seminar as “Stewards”.
o This can be done once a year, on the Pananabangan Day or on the
anniversary. Activities include talks on stewardship and
presentation of the Pananabangan Offerings to all.