THE GOALS OF THE COMMISSION CAN BE FOUND AT THE LOWER PORTION OF THE PAGE

The Diocesan Center for the Family at San Isidro labrador Parish at TS Cruz, Almanza Dos, Las Piñas with Bishop Jesse Mercado, Fr. Sel Hernandez and Cong. Cynthia Villar launched and inaugurated on Nov. 13, 2009 after the 9 am concelebrated mass attended by the coordinators of the Commission on the Family of the diocese. Counselors, workers, parish servants, Police head of Women's desk.

The center will provide the following services:
Serve the Women and Children in Crisis
Counseling to parishioners and training to counselors of all the parishes and
NFP education ,training, seminar, charting , monitoring and recruitment of workers
Pro Life services

Lay Vicariate Coordinators and Regular Members of the DIOCESE OF PARAÑAQUE COMMISSION ON THE FAMILY

Allen & Duy Reyes -Couple Secretary (1) Holy Family 09178322255 7993564 091784526018055247 alrey6@yahoo.com, apperetif@yahoo.com

Gerry & Zeny Mallilin (2a)Our Lady of the Abandoned -North, Guilermomallillin@yahoo.com 8170552 09175290091

Che & Lita Lastica (2b) Our Lady of the Abandoned - South chesterlita@yahoo.com 8500057 09192048955

Al & Edna Hermoso (3) St. Joseph
aledna86@yahoo.com and 8716672 09209813863

Zoilo & Connie Gabriel - Couple Treasurer (4) San Antonio de Padua
zoilo_conn@yahoo.com 8426947 09178102450

Paeng & Nancy Barcelona (5) Sta. Rita de Cascia rnbarcelona@yahoo.com.ph 8523602 09188694629

Formerly :Manny & Fely Manahan (6) St. Martin de Porres 09285550017 manahan_rd@yahoo.com
Presently: Dave and Marlyn Ordoñez

GOALS OF THE COMMISSION ON THE FAMILY AS SUMMARIZED with update on development as of August 7, 2010

Summary of the Goals of the COF

To formally organize the Diocesan Commission on the Family ( DCOF). (Done with its official name Commission on the Family or Kumisyon ng Pamilya

2.To launch a revised pre marriage program .( The 2 day weekend encounter using the module of CEE or Catholic Engaged Encounter has been presented to vicariate clergy of Holy Family and a SWEEP was given with the intention to relate to all clergies the contents and encourage to become clergy speacker and at the same time develop couple sharer ( juniors and seniors) for the use of the vicariate. A pre cana for the live ins and for those for whatever reason can not attend to CEE has not been standardized yet. Parishes are using different modules.

3.To set up One Integral System of Post Marriage program. ( Not yet done, though in the Vicariate of Holy Family, a currently running BLD format ME is ongoing, participated by vicariate parishes, where admin. couple are coming from the involved parishes, on rotation basis.

4.To set up counseling centers in 6 vicariates. ( A Center for the Family has been set up in TS Cruz, San Isidro Labrador Chapel of the Holy Family Parish to address this. This created the center for the Vicariate of Holy Family)

5.To create a networking linkage system with the COSH,Youth, BEC, CRE.

6.To collaborate or network with all advocacy group/orgs. G and NGO that upholds the dignity of the family.

7.To reinforce the BEC as support system..

8.To come up with the polices on Mass Wedding

9.To empower parents, guardians and caretakers of the children below 12 years old).

10. To raise the social awareness of the gen. public abt. The special needs of children challenged with devt’l. probleme.

11.To create a ministry for Senior Citizen.( There is on going program from CFC that is being shared to Holy Family Parish)

12. To formally launch a carefully selected program suitable for Single Parent and those who are single parenthood. Naka calendar itong solo parenting

13To come up with a support system for Migrant and to Strengthen Migrant Family.( CFC modules are adopted by the Diocese for this purpose. A core group was formed to involve in this Nes & Linda Silvala, Gerry & Zeny Mallillin, Willy & Aleth Hernandez & Allen & Duy Reyes)

14 To establish a Diocesan center for women ( The Diocesan Center for the Family at TS Cruz, San Isidro Labrador Chapel under Parish of Holy Family provided this)

15. To create an NFP Center ( not yet an official goal )but done. ( The Diocesan Center for the Family has another room for the use of NFP Center) Currently being organized to create a data base of all NFP workers in the diocese, with its NFP coordinators, deputies and with the intention to have an assembly of all workers to create a common goal .

Sex Education:
No Goal made but given a special attention and priority due to the urgency of needs to review the school curriculum or books content being taught to grade V students primarily on the public schools.Diocesan Symposium for its awareness happened on August 7, 2010 at St. Andrew Cathedral, Parañaque attended by COF members and couple parents from all parishes of the diocese.

GOAL # 6 COLLABORATION WITH ADVOCACY GROUP

Goals

Terminal Objectives or Expected Output

Strategies/Activities

Persons Responsible/ Beneficiaries

Time Frame

Venue

Cost

Success Indicator/ Degree of Attainment

6. To collaborate or network with all advocacy groups/organizations (government and non-government organizations) that uphold the dignity and responsibility of the family

1a.

A. survey of existing advocacy groups that embraced church and gospel values of families.

Organized advocacy ministry in the diocesan level.

3. Education/Training programs for parish/vicariate advocacy volunteers.

1a.

Survey form within the parishes/locality and within Metro Manila.

2a.

Appointment of Vicariate Coordinators/in-charge

3a.

Organize forums

3b.

Training the trainors

Commission on the Family Coordinators

Diocesan Commission on the Family Clergy Coordinator

3a.

Advocacy ministry networking with advocacy volunteers

3b.

-do-

Aug.

2010

Sept.

2010

2011

quarterly

As needed

Diocesan

Evangelization

Center

Diocesan

Evangelization

Center

Diocesan

Evangelization

Center

Diocesan

Evangelization

Center

P 5,000.00

P 10,000/ quarter

P 30,000

Alphalist of all advocacy groups/organization (G.O. & N.G.O.)

Advocacy desk for a unified action within the diocese.

a) Diocesan-wide information campaign or awareness.

b)Satellite information centers in the mission areas of parishes.

GOAL # 7 BEC

Goals

Terminal Objectives or Expected Output

Strategies/Activities

Persons Responsible/ Beneficiaries

Time Frame

Venue

Cost

Success Indicator/ Degree of Attainment

7. To reinforce the Becs as support systems

For all family members

1. Integration of Family and Life programs in the BECs’ as support systems for all family members’ evangelization

1a.

Determine COF programs that can be integrated with BEC.

1b.

Make the COF programs as entry points to BEC.

Prepare plan of action.

1c. Conduct workshops on BEC

Vicariate and parish COF Coordinators

January 2010

May

2010

July 2010

quarterly

Diocesan

Evangelization

Center

Diocesan

Evangelization

Center

Diocesan

Evangelization

Center

P7, 500.00 (representing costs of foods, venue, and supplies, for an estimated 50 participants in the BEC Workshop, or P150.00 per participant.)

80% compliance with activity requirements.

90% attendance in the BEC Workshop.

GOAL # 8 POLICIES ON MASS WEDDING PROGRAMS

Goals

Terminal Objectives or Expected Output

Strategies/Activities

Persons Responsible/ Beneficiaries

Time Frame

Venue

Cost

Success Indicator/ Degree of Attainment

8. To come up with policies on Mass Wedding Programs by 2012

Achieving a purpose driven objective for all Mass Wedding in our diocese

A. Conduct a survey of existing Diocesan Mass Wedding activities.

B. Standardize a Diocesan Marriage preparation program for Mass Wedding.

C. Establishing desk in the 6 vicariates to facilitate document authentication and data gathering alongside the chancery.

D. Coordinate with government sponsored Mass weddings.

E. Production of the Standardized Manual of policies

F. Define strategy/s that will integrate married couples of Mass Wedding to the BEC of their parishes.

A to C - DCOF & VCOF

D & E - VCOF & PCOF

January 2011

May

2011

July 2011

Quaterly beginning 2012

January 2012

Monthly beginning 2012

All Parishes

Diocesan

Evangelization

Center

All parishes of the diocese

P 40,000

Greater number of unchurched Catholics receiving the Sacrament of Marriage

Distribution of the Printed Manual of Policies for Mass Wedding

Mass Wedding Desks operating in more than 3 Vicariates of the diocese

GOAL# 9 EMPOWERMENT OF PARENTS, GUARDIAN AND CARETAKER S OF CHILDREN BELOW 12 YEARS OLD

Goals

Terminal Objectives or Expected Output

Strategies/Activities

Persons Responsible/ Beneficiaries

Time Frame

Venue

Cost

Success Indicator/ Degree of Attainment

To empower parents, guardians and caretakers of the children below 12 years old.

Inventory of programs that will prepare/enhance role of parents as educators of children

2. Provide/offer value formation programs at different levels for educators (parent, etc.) and beneficiaries (children)

1a.

Survey of programs available within the parishes.

1b.

Network with groups, foundations, organizations outside of the diocese.

1c.

Assessment of needs

1d.

Formulation or adoption of programs.

1e.

Training the trainors

2a.

Survey of programs available within the parishes.

2b.

Network with groups, foundations, organizations, outside of diocese

2c. Assessment of needs

2d. Program design/ adaption

2e. Training the trainors

Diocesan Commission on the Family &Vicariate Coordinators

-do-

Parish Coordinators

Diocesan Commission on the Family

DCOF/Parish coordinators & volunteers

-do-

Parish

Coordinators

Diocesan Commission on the Family

-do-

June 2010

July 2010

Aug. Sept. 2010

Oct. – Dec.

2010

Feb. to June 2011

June 2011

Aug.-Sept.

2011

Oct.-Dec.

2011

Oct.-Dec.

2011

Feb. – June

2012

Diocesan Evangelization Center

-do-

P5,000.00

P10,000.00

P5,000.00

1a.&b.

Inventory list of programs available within the parishes and outside the Diocese

1c.

Written results

1d.

Manual of programs

1c.

Pool of trainors

2a & b

Inventory list of programs available within the parishes & outside the Diocese

Written results

Manual of programs

Pool of Trainors

GOAL # 10 CHILDREN CHALLENGED WITH DEVELOPMENTAL PROBLEM

Goals

Terminal Objectives or Expected Output

Strategies/Activities

Persons Responsible/ Beneficiaries

Time Frame

Venue

Cost

Success Indicator/ Degree of Attainment

10.1. To raise the social awareness of the general public about the special needs of children challenged with developmental problems.

10.2. To enable parents/families of children with special needs to give them the proper care and upbringing they need.

10.3 To develop a core of support groups that will minister to parents/families of children with special needs.

Launching a diocesan wide campaign to inform, educate, and mobilize the general public in determining cases of children with special needs.

B. To develop and produce information, education and communications materials in popular form by the end of the first quarter of 2010.

A. To provide program/project interventions that will increase the knowledge and skills of parents/families of children with special needs with regards to suitable manner of care giving.

B. To provide monthly spiritual enrichment to parents/families of children with special needs.

A. To organize at least one core group per community in the parish that will act as support group to parents/families with special children.

B. To expand the service COF for Special Children to other communities of the Parish.

1. Identify the available range of child, youth, and family focused support programs and interventions with specific interventions to address the special needs of children within a parish

a. Prepare assessment forms to gather the basic information needed

b. Orient the different parish-based COF regarding the use of the assessment forms.

c. Process & submit the data gathered to the DCOF

2. Organize a vicariate-wide & diocesan-wide symposia or for a to discuss the different cases of children with special needs.

a. Tap resource persons to discuss the different cases of children with special needs

b. Arrange for venues and flow of program

c. Disseminate invitation to all parishes

d. Conduct and document the proceedings

1. Conceptualize audio-visual materials that are suitable for use of community leaders in informing and educating community members about the Church’s love and concern for parents/families of children with special needs.

2. Develop and pretest IEC materials

3.Reproduce and disseminate materials

4.Monitor and evaluate affectivity/impact of IEC materials

1. Organize non-formal education classes or seminars for parents/families of special children

a. Consult and coordinate with institutions or organizations (private, civic or NGOs) about organizing the feasibility of conducting community-based seminars for parents/families of children with special needs.

b. Prepare and arrange memorandum of agreement with partner agencies good for at least 6-months.

c. Prepare modules and materials that will be needed.

d. Conduct the seminars/ non-formal classes

2. Conduct monitoring and evaluation of post seminars experiences of the attendees.

1. Organize cluster groups of parent/families according to type of cases of special children.

2. Conduct monthly or twice a month family gathering to catechize, share reflections on words of God, prayer and sing praises together.

a. home-visitation

b. family enrichment sessions in the community

c. family enrichment sessions in the Parish

d. Attendance to Parish liturgical celebrations

1. Lead the members of the cluster groups to openly share how the regular enrichments given to them help them deepen their faith and relationship with God.

2. Gather cluster groups to exchange sharing on how the support groups can enable them to acknowledge, accept their situations and how they can begin to appreciate their discovery of their hidden gifts and talents in caring for their special children.

3. Organize avenues for cluster group members to exchange their thoughts and feelings about exploring the giftedness of their children despite their conditions.

4.Provide the occasions for the special children of cluster group members to partake in the different activities of their parents/families

5. Provide occasions for parent/families of special children to reach out to those who have not yet been involved or not yet benefitted the parish services for special children.

1. Develop guidelines and manual of operation on organizing programs for Special Children.

a. Continuously monitor and evaluate the experiences of communities with programs b. Organize round-table consultations with different institutions/organizations involved with development program for special children.

c. Modify/Refine program materials and modules to give better services.

Vicariate Coordinators

Aug – Oct 2010

Nov-Dec 2010

Jan 2011

February to March 2010

April- Oct 2010

April 2010

May 2010

June – Aug 2010

Sept 2010

Oct – Dec 2010

Oct 2010

Nov 2010 – Dec 2011

Oct 2010 - 2011

Oct 2010 – 2011

Jan – Dec 2011

To be Determined

P10,000

Printed Materials/brochures are distributed to parishes

production of Audio Visual Materials for distribution to parishes

GOAL # 11 MINISTRY FOR SENIOR CITIZEN

Goals

Terminal Objectives or Expected Output

Strategies/Activities

Persons Responsible/ Beneficiaries

Time Frame

Venue

Cost

Success Indicator/ Degree of Attainment

11.

To create a ministry for Senior Citizen by 2010

A. Survey existing organizational support systems/programs catering to the needs of senior citizens in the parishes

B. Needs Assessment of Senior Citizens (Age 60 years old up)

C. Establishing contact and coordination among existing GOs and NGOs like OSCA (Office of Senior Citizen Affairs)

D. Recruitment of Senior Citizens as part of the members of the ministry

A. Research survey of the 50 parishes in the Diocese

B. Random sampling of needs assessment among selected parishes

C. Meetings of Fellowship w/ existing Senior Citizen Groups

D. Campaign and Orientation for Volunteers Service among fellow Senior Citizens

COF & Vic/Parish Coordinators

COF & Vicariate Coordinators

COF & Vic. Coordinators especially Senior members

All COF Coordinators

June – Dec. 2010

Jan – Feb

2010

Jan – June

2010

Sept – Nov 2010

Designated Venue in the 6 Vicariates

2,500

5,000

Collated sampling from the vicariates/parishes

10 Senior Citizens are assessed in Vicariate

Alphalist of Senior Citizen who are interested to be part of the ministry in the parish

GOAL # 12 SINGLE PARENT

Goals	Terminal Objectives or Expected Output	Strategies/Activities	Persons Responsible/ Beneficiaries	Time Frame	Venue	Cost	Success Indicator/ Degree of Attainment
12. To formally launch a carefully selected program suitable for Single Parent and those who are into single parenthood by December 2010	A.Conduct Survey to establish needs of Solo parents in each parish B. Survey of existing program	Tabulate result to prepare and identify modules needed 1) Research from parishes and trans parochial org. on the modules. Identify the target standard of living of the target market	Parish coordinators COF & Vic/ parish coordinators of Parañaque	August to December 2009 January 2010	Respective parishes Respective parishes	-nil-	List of needs of Solo parents inventory/listing of all available programs for all levels
	C. assess the skills of the program conductor	2) evaluate the sources of training obtained by trainers	COF – Vicariate Coordinator and Couple-in-charge of th advocacy	February 2010	none	-nil-	Evaluated skills and identified sources of training
	D.) Selection of the desired program E)Pre-testing and dry run of the program F) Final testing of the program	3) Observe the actual conduct of the program 4)Observe the process of program implementation in the parish 5) Send varied status of participants	COF parish coordinators COF parish coordinators and parish priest COF Vicariate clergy and couple coordinators	March 2010 July 2010 August 2010	Source of the program Sto Cristo Parish Holy Family Parish	Nil P 7,000 (~ 20 pax) P 20,000	Evaluated and selected program or programs recommended for adoption by the Diocese List of attendees.. Assessment of participants and observers Satisfied attendees. Positive assessment. Polished and readily available program and conductors .

GOAL # 13 MIGRANT WORKERS

Goals

Terminal Objectives or Expected Output

Strategies/Activities

Persons Responsible/ Beneficiaries

Time Frame

Venue

Cost

Success Indicator/ Degree of Attainment

13. To come up with a support system for Migrant and to Strengthen Migrant Family

Setting-up of Diocesan-Parish Migrants Desk

A. Research survey of parishes/vicariate

B. Orientation- Awareness.

C. COF consultations and coordination meeting

D. Core formation/organizational set-up.

E. Organizing Migrant Families

F. Values formation of migrantfamilies (Tagalog/English)

G. Consolidation and Sustaining Activities.

a. Trainors traning

b. Migrant families formation

c. Formation of family counselors

Diocesan and Vic./Parish Coordinators of Pque.

January to December

2010

Diocesan

Evangelization

Center

Pro Bono

Organized Migrant Families support group in each Parish (e.g. Solo Parent Ministry.)

Pool of Family counselors in each vicariate/parish

GOAL # 14 WOMEN AND CHILDREN IN CRISIS

Goals	Terminal Objectives or Expected Output	Strategies/Activities	Persons Responsible/ Beneficiaries	Time Frame	Venue	Cost	Success Indicator/ Degree of Attainment
14. To establish a Diocesan center for women and children in crisis by December 2009 in collaboration with the CBCP Office on Women	a). survey the best vicinity for the crisis center	1) Research survey of for possible areas where the crisis can be set up. 2.) ocular inspection of the building/structures 3) check with parish priests availability of the place	Crisis Center for Women and Children (CCWC) core group	July-August 2009	Paranaque, Muntinlupa, Las Pinas	-nil-	List of buildings or structures owned by the Diocese, as possible place for the center. Shortlist the suggested places Selection of the site for the crisis center for women and children
	b) secure the permission of parish priest concerned for the use of the building/structure as crisis center	1) verify ownership of property, whether owned by the diocese, the parish or the village association where the property is situated. 2) present to the proper owner intent to use the building/structure 3) prepare necessary documents that will support the legitimate use of the place	COF Chairperson	September 2009	Selected site for the center	-nil-	Confirmation of property ownership Agreement by the owner of the use of the place Signing of the Memorandum of Agreement between COF Chairperson and owner
	c) finalize Memorandum of Agreement between DOP-COF and CBCP OW	1) inform CBCP OW that site for center was chosen 2) review MOA to be signed 3) sign MOA	COF Chairperson COF Chairperson DOP Bishop and COF Chairperson	September 2009 September 2009 October 2009			Signing of three-year MOA between CBCP OW and DOP Bishop and COF Chairperson
	d) select staff for the center --	1) list duties and responsibilities of staff 2)identify possible applicants for Center Coordinator and Assistant Coordinator 3) scout the selected area for the center possible applicant for assistant coordinator 4) Interview applicants and proceed with selection process 5) prepare project employee contracts for the hiring of staff	COF Chairperson and Core group members COF Chairperson COF Chairperson and Core group secretary	September 2009 September – October 2009 September – October 2009 September- October 2009	none Chosen site of the center Curia ----	Nil ----	Schedule applicants for interview Schedule applicants for interview Selection of Center Coordinator and Assistant Coordinator Signing of contract between the COF Chairperson and volunteer workers
	d) prepare physical lay-out of the center procure furniture, office equipment and supplies	1) map out areas for renovation and determine cost of renovation 2) list physical requirements for the center, physical lay-out including furniture, office equipment and supplies 3) solicit from individuals, corporation and parishes for the office equipment and supplies 4) request from CBCP OW release of start-up subsidy 5) purchase furniture, office equipment and supplies not donated	COF Chairperson and core group COF Chairperson and core group COF Chairperson and core group COF Chairperson COF Chairperson and Ad Hoc Co-chair for Crisis Center	September-October 2009 September – October, 2009 September – October 2009 September 2009 October 2009	Site of center Site of the center Center site	To be determined To be determined P10,500 To be determined but not to exceed P10,500	Cost of renovation determined Summary of physical requirements, furniture, office equipment and supplies Delivery of donated items to the center site Release of start-up subsidy Completion of logistics support for the center
	e) scan the chosen site of ngo’s, lgu’s and other institutions for incidents of abuses against women and children	1) survey the vicinity of the site or neighboring areas for LGU’s, NGO’s, schools and hospital	Core group	September – October 2009			Raw statistics on abuses against women and children obtained
	f) touch base with relevant institutions that will support the center	1) approach relevant institutions like PNP, DSWD, Barangay, and other referral institutions recommended by CBCP OW	Center Coordinator and core group	October – November 2009			Directory of referral institutions
	g) launching of the crisis center	1) request from CBCP OW release of launching subsidy 2) train staff on operations of crisis center 2) Prepare for actual launching of center, i.e., date, signage, blessing, invited guests, merienda 3) list availability and commitments of counselors for the crisis center	COF Chairperson COF Chairperson and AdHoc Co-Chair for crisis center COF Chairperson and core group COF Counseling President	October 2009 October 2009 October 2009 October 2009	Site of the Center Site of the Center	P 5,000 P2,000 P3,000 nil	Release of launching subsidy Practicum requirement of CBCP OW fulfilled and submitted Launching of the center Counselors will be available during the work days of the center
	f) recruit and train new set of volunteer counselors for the center	1) disseminate information to parishes of Basic Counseling Skills seminar 2) conduct actual seminar for new counselors	COF core group secretary Diocesan Counseling Team and resource speaker	September 2009 October 2009- Jan 2009	Parish of the Five Wounds	Nil P 83,500	Finalize list of participants to the Seminar New sets of counselors complete the course
	g) on-going training of Batch 1 counselors	1) schedule quarterly training for the counselors	COF Chairperson and Counseling Team President	January, April, July, December 2010	Crisis Center	P 20,000	Counselors equipped with crisis intervention skills
	h) crisis center established	1) disseminate to all parishes presence of the crisis center 2) prepare flyers and announcements of crisis center and other services that will be made available to parishioners	COF Chairperson and core group	November - December 2009	Crisis Center		Presence of Crisis Center fully circularized
	i) submission of reports required by CBCP OW	1) collate, photocopy counseling interview forms and prepare summary of counseling cases for the month 2) summarize expenses (allowance of Center Coordinator and Assistant coordinator, electric, telephone bills and office supplies) for the month and submit to person in charge of finance of the CBCP Office on Women	Crisis Center Coordinator and counselors Crisis Center Coordinator	On or before the 10^th of the month On or before the 10^th of the month	Crisis Center Address of CBCP OW Finance officer	P13,500	Submission of counseling forms as required by CBCP OW Replenishment of subsidy provided by CBCP OW

GOAL #15 Establishing an NFP Center-As expressed

Goals	Terminal Objectives or Expected Output	Strategies/Activities	Persons Responsible/ Beneficiaries	Time Frame	Venue	Cost	Success Indicator/ Degree of Attainment
15. To establish an NFP center in each vicariate by December 2011	a). survey counseling resources in the parishes in the vicariate	1) Research survey of parishes for presence of NFP speakers, counselors and volunteer coaches	Commission on the Family Vicariate level/all parishes	August 2010	Respective parishes	-nil-	inventory/listing of all available NFP counselors as well as volunteers,
	b) assess the skills acquired by volunteers	1) evaluate courses taken up by volunteers	COF Vicariate Coordinator and Couple-in-charge of NFP counseling	September 2010	none	-nil-	Certificate of attendance to and NFP seminar or diploma on related courses
	c) strengthen the NFP counseling resources available	2) conduct seminars orientation for NFP volunteers for monitoring and charting activity		September 2010	Respective parishes	Nil	Pool of volunteers *
	d) train volunteer for charting and monitoring function	1) conduct dry run on charting and monitoring		January 2010	Respective parishes		Chart and monitors of the participants

	f) provide an NFP center in each vicariate	Assign a room for NFP counseling and seminar	Respective Parish priests and COF parish coordinators	December 2011	Respective parishes	nil	Counseling room made available
		inaugurate counseling center	Vicariate COF Clergy and couple coordinators Vicariate COF Clergy and couple coordinators Vicariate COF Clergy and couple coordinators	November 2011 November 2011 December 2011	Vicariate NFP Center None Vicariate Counseling Center	Nil P 500 P2,000	Vicariate Counseling Center is established Information on existence of Vicariate NFP Center is disseminated Vicariate NFP Center is established

* allowance to pastoral workers are needed

DOP CIRCULAR NO. 2010-025

COMMISSION ON THE FAMILY

DIOCESE OF PARANAQUE

Center for the Family

San Isidro Labrador Compound, Ilang-ilang cor.

Camia Sts., T.S. Cruz Subd., Almanza 2,

Las Pinas City. Tel No.: 403-38-68

DOP CIRCULAR NO. 2010-025

February 16, 2010

TO:

ALL PARISH PRIESTS, PARISH ADMINISTRATORS, CHAPLAINS AND RECTORS OF SHRINES AND VICARIATE COORDINATORS, AND PAR IN THE DIOCESE OF PARAÑAQUE

RE:

CATECHISM ON FAMILY AND LIFE FOR THE 2010 ELECTIONS BY THE EPISCOPAL COMMISSION ON FAMILY AND LIFE

Dear Monsignori and Fathers:

Election is fast approaching and we will once again be facing serious political and moral challenges. In the recent years, our elected leaders have affected our moral principles especially on matters concerning the family and life. Some of the legislations that have been lodged have posed grave threats to keeping the family strong. They weaken the family.

Consistent to our conviction that the family is the basic unit of society and the Domestic Church, we need to keep it strong. We encourage you to conduct a Catechesis on Family and Life, focusing on the issues such as abortion, reproductive health, responsible parenthood, contraception, forming one’s conscience and electing a pro-life and pro-family candidate. This will be our way of pastorally assisting our flock to stand up for life and for the family. As a people of faith and reason, “it is appropriate and necessary for us to bring the essential truths about human life and dignity to the public square.”

Attached is the Catechism on Family and Life for the 2010 Elections which was prepared by the Episcopal Commission on Family and Life. Also attached is an appendix of excerpts from CBCP documents that highlights the theme of the Catechism. We endorse it as part of our pastoral response for the welfare of the families in our respective parishes.

May the good Lord continue to guide and bless us in all our endeavors for His greater glory.

In Christ,

REV. FR. LAMBERTO B. LEGASPINO

Chairperson

Noted by:

†JESSE E. MERCADO, D.D.

Bishop of Parañaque

att: a/s

A Catechism on Family and Life

for the 2010 Elections

Catholic Bishops’ Conference of the Philippines

Episcopal Commission on Family and Life

December 27, 2009 – Feast of the Holy Family

1. Why is a Catechism for the 2010 Elections necessary?

We are going to face serious challenges in the 2010 Elections that are not only political but also clearly and profoundly moral. We are a nation that values family and life and yet for years our elected leaders have been attempting to make laws that pose a grave threat to these values. So once again we find the opportune occasion for the Church to exercise its teaching authority to guide us in carrying out their political responsibilities in a faithful citizenship.

The family has always been among the Church’s urgent concerns because it is both the Domestic Church and the Basic Unit of Society. A strong family is the only assurance to having a strong society.

In the 2004 and 2007 elections, the CBCP encouraged the faithful to exercise their Christian responsibility to be involved in politics in the conscientious selection of candidates, among others. We have consistently spoken out in defense of life and family. We do so again at this historic juncture in our national life.

As Catholic voters, we understand that to protect our society from the invasion of anti-life and anti-family values, we have to form our conscience well. This will enable us to use the power of our vote to demand accountability and coherence from our candidates. We would like to ensure that we have a democracy that is firmly founded on a consistent moral framework that will strengthen the foundation of our society and protect its weakest and most vulnerable members.

This Catechism is written primarily for the Family and Life Ministries of the different dioceses in the Philippines, which fall under the care of this Episcopal Commission. This is also intended as a reference for all families. The aim of this Catechism is to help Catholics form their consciences in accordance with God’s truth with regard to family, life and responsible parenthood. It will help to make their faith operative when it comes to living their life in the Church and in society. The intention is not to tell Catholics for whom or against whom to vote. The responsibility to make political choices rests with each individual in light of a properly formed conscience, and that participation goes well beyond casting a vote in a particular election.

This Catechism cannot be read with a casuistic mentality, of one searching for a fine line dividing mortal sin from venial sin. Rather, it should be read from a magnanimous perspective of one who strives to ask how to best serve the Filipino, the Filipino family and the country.

2. Will this Catechism on family and life concerns not violate the separation of Church and State?

The separation of Church and State prohibits the State from interfering in Church matters, and prohibits the State from having a State religion. It does not imply a division between belief and public actions, between moral principles and political choices. In fact, the freedom of religion upheld by our Constitution protects the right of believers and religious groups to practice their faith and act on their values in public life.

The Church has the duty to teach Catholics about the importance of taking their Faith with them in all their endeavors, including voting. Catholics must live their faith in order to integrate God into their lives. For faith to be genuine, it must be evident not only in Church activities, but in all aspects of life, at work, at home, and in politics as well. The Constitution guarantees the right of each citizen to exercise his or her religion. Catholics who bring their moral convictions into public life do not threaten democracy or pluralism but rather enrich the nation and its political life.

Every Catholic is both a faithful of the Church and a citizen of our beloved Philippines. The exercise of this faithful citizenship means that when they go to the polls to vote they should not leave God outside. They should take with them, among others:

· A renewed understanding of how God views life: “God created male and female, in the divine image He created them” and “found them to be very good.” (Gen 1:27. 31).

· A remembrance that God created marriage and “that is why man leaves his father and mother and clings to his wife and the two of them become one body” (Gen 2:24). It is not a lifestyle choice that the law can remake into something that God never intended it to be.

· Knowledge of what their beliefs as Catholics are and vote with a well-formed conscience.

3. Shouldn’t the Church be limited to the spiritual and religious realms alone?

The obligation to participate in shaping the moral character of our society is a basic part of the mission which the Church received from Jesus Christ, who offers a vision of life revealed to us in Sacred Scripture and Tradition. The Second Vatican Council teaches that Christ, the Word made flesh, in showing us the Father’s love, also shows us what it truly means to be human (Gaudium et Spes 22). Christ’s love for us allows us to see our human dignity in full clarity and compels us to love our neighbors as he has loved us. Christ, the Teacher, shows us what is true and good, that is, what is in accord with our human nature as free, intelligent beings created in God’s image and likeness and endowed by the Creator with dignity and rights.

We Catholics share the same respect for the dignity of every person in common with many non-Catholics who accept these truths which are self-evident through the gift of reason. But undeniably what our Catholic faith teaches about the dignity of the human person and the sacredness of human life helps us to see more clearly these same truths because these are at the very core of the Catholic moral and social teaching. Because we are people of both faith and reason, it is appropriate and necessary for us to bring this essential truth about human life and dignity to the public square. Church authorities exercise their teaching function also by reminding Catholic civil leaders of their moral obligations, especially in matters related to family and life.

4. How do we Catholics enrich the democratic process this way?

Our manner of active involvement in the democratic process means that we will use the power of the vote, as citizens of the Republic, to elect political leaders who will uphold and promote the dignity of human life and the sanctity of family and marriage. Through our active participation in the democratic process, including voting, we contribute to ensuring that our democracy firmly underpins moral and ethical values and standards. In the absence of ethical values and standards democracy will become the totalitarian rule of the rich and the powerful who can trample on the rights of the weak and vulnerable, such as the unborn babies, mothers, the elderly and the poor families.

A law-making process that is based simply on the will of the majority and not on ethical principles can easily lead to unjust laws because the will of the majority can be manipulated by powerful interest groups, leaving the weak and vulnerable unprotected.

5. On family and life issues, including reproductive health, some Catholics justify their support for positions that are clearly against Church teachings by saying that they “simply follow their conscience.” Should we not follow our conscience?

The Compendium of the Catechism of the Catholic Church explains to us that “moral conscience, present in the heart of the person, is a judgment of reason which at the appropriate moment enjoins him to do good and to avoid evil… When attentive to moral conscience, the prudent person can hear the voice of God who speaks to him or her” (no. 372). Conscience is thus not the same as one’s opinions or feelings.

One must always follow one’s conscience. But one also has the obligation to form one’s conscience, because of the possibility of having an erroneous conscience. “One must therefore work to correct the errors of moral conscience” (no. 376).

6. As Catholics, how do we correctly form our conscience?

The same Compendium of the Catechism tells us that “an upright and true moral conscience is formed by education and by assimilating the Word of God and the teaching of the Church. It is supported by the gifts of the Holy Spirit and helped by the advice of wise people. Prayer and an examination of conscience can also greatly assist one’s moral formation” (no. 374).

The Church’s teaching authority, also known as the “Magisterium,” endowed by Christ Himself, assists us Catholics in understanding God’s will in specific issues. The Church, as our Mother and Teacher, takes into account what is happening in society and the data offered by the sciences and other fields of knowledge and offers us clear guidelines on certain specific questions.

Thus, for example, we should not think that “abortion is wrong because the Church says so,” but rather, “abortion is wrong because it kills a human being who is one of us, and the Church reminds us of its wrongness.” Indeed, whether the Church says so or not, abortion is always a most violent, unjust and inhumane act committed against the most harmless, defenseless, and weakest member of our society –the baby– and committed by those who have the greatest duty to care for, love and defend him or her most –the mother, father, doctors and other health care professionals.

Similarly, the intrauterine device (IUD) is not “wrong because the Church says so.” Rather it is wrong in itself whether the Church says so or not, because the IUD can kill a 5-day old baby by preventing him or her from implanting in the mother’s womb. In fact, it is medical literature and not Church dogma that describes the IUD’s modes of action, and it is from these sources that the Church bases her defense of the 5-day old baby. We were once like this 5-day old human being, and he or she, if not killed, would grow to become like us.

Through prayerful reflection of the Word of God and a careful study of Church teachings on family and life (as in other matters), we strive to live out our faith in the world. A well-formed conscience is always formed according to the official teachings of the Church, which Christ Himself instituted to guide us.

7. What does the Church teach regarding “responsible parenthood”?

The profound link between the conjugal union and the gift of life gives married couples a vocation to give life, as long as they can responsibly care for the children they beget. Hence, responsible parenthood calls for an understanding of the reproductive processes of the spouses’ bodies, including the woman’s fertility cycle. And as with any other passion (anger, fear, love for food, desire for more, etc.), the sexual drive should be placed under the control of the intellect and the will, through the exercise of virtues, rendering the sexual faculties truly and exclusively expressive of conjugal love and the self-giving of persons.

Responsible parenthood further involves the decision either (1) to generously raise a numerous family if the couple is capable of doing so, or (2) if there are serious reasons (health, economic, social, psychological, etc.), not to have another child for the time being or indefinitely ( Humanae Vitae 10).

Thus, responsible parenthood has nothing to do with encouraging individuals to use contraceptives as what reproductive health programs do. The sexual union is appropriate only within the context of marital love, which must always be faithful, permanent, and exclusive between one man and one woman that is open to the gift of new life.

Responsible parenthood also has nothing to do with encouraging or coercing couples whether directly or indirectly to have only one or two children. It is not a population control program. Neither the government nor the Church may tell couples how many children to have, for the decision to have either a small or a large family rests on the couple themselves.

8. What is the difference between procreation and reproduction?

Reproduction is the process by which living things replicate, to assure the continuity of their species. It is necessary for the species, but not for the individual. Reproduction, as in the case of plants and animals, does not require any bond between persons. On the other hand, procreation is the proper term for human generation as it refers to a loving act between spouses which prepares for a possible creation by God of a new person. Procreation points to a collaboration of parents with God as the ultimate source of this new life. None of these characteristics of human procreation may be found in plant and animal reproduction.

The conjugal act is like a language with two meanings: the unitive and the procreative. Through their union in the conjugal act, a man and a woman give themselves totally to each other in and through their bodies. They are telling each other: “I give myself totally to you, and I love and accept you totally; we are one flesh.” That is the unitive meaning.

Furthermore, the structures and functions of the male and female reproductive systems are such that when a sexual act is performed, there is a possibility of new life to be formed. This gives a procreative meaning to the sexual union. Thus, to accept each other totally includes saying, “since I love and accept you totally as you are, including your bodily functions, I also totally accept the possibility of our love bearing fruit, the gift of a new child.” Thus, the unitive and the procreative meanings of the sexual act cannot be separated from each other.

Textbooks consistently using the term “reproduction” instead of “procreation,” even if intended for Catholic schools, should be thoroughly checked for the contraceptive mentality. They may confuse the students on the Church’s clear teaching on family and life. Presenting the views of dissenting theologians as being on equal authority with Church documents would bring about such confusion.

9. Why is contraception morally wrong?

Contraception is any action taken before, during or after the conjugal act which is aimed at impeding the process or the possible fruit of conception. In contraception, it is like the spouses telling each other, “I love you as long as we do not give birth.” In short, contraception makes the conjugal act a lie. It expresses not a total love, but rather a merely conditional or partial love. Contraception separates the unitive and procreative aspects of the conjugal act.

Since many contraceptives have also been shown by medical science to have various ill effects, their use could signify further contradictions and lies. It endangers then the physical well-being of the wife as well as the spiritual health of the marriage.

10. Why are natural methods of birth control not contraception?

The natural methods simply enable the wife to ascertain when she is fertile and when she is infertile. It is scientific information placed at the service of either a procreative decision or a non-procreative decision by the spouses. In this case couples do not do anything to prevent the normal consequences of the marital act from taking place. Rather, they make use of the wife’s God-given cycle in their decision whether to have another child or not for the time being.

11. What is reproductive health?

The UN defines reproductive health as the state of physical, mental and social well-being and not merely the absence of disease or infirmity in all matters relating to the reproductive system and to its functions and processes. It states that people have the right to a “satisfying and safe sex life.” The conjugal union is natural and proper in marriage, but in contrast, reproductive health disposes all people, including children and adolescents, to the sexual act and the freedom to decide if, when and how often to reproduce, provided that these are not against the law. (UN Cairo Conference, Program of Action).

Following this definition, if having a satisfying sex life results in an unwanted pregnancy, the mental anguish this causes will negatively affect the person’s mental and social well-being unless one has access to contraception and abortion. This is the convoluted reasoning behind UN agencies’ insistence that reproductive health necessarily presupposes access to contraception and abortion.

Furthermore, the Reproductive Health bill (House Bill 5043), which carries the same definition of reproductive health, will penalize with one to six months imprisonment, and/or 10-50 thousand pesos fine, parents who for example prevent their grade school and high school children from using contraceptives, or from having satisfying and safe sex. This item, along with the fact that certain contraceptives actually cause the abortion of 5-day old babies, is often ignored in supposedly unbiased and scientific surveys on the acceptability of the Reproductive Health bill.

All these are in the name of reproductive health and rights. What about the rights of parents? And the rights of the unborn?

12. What are some experiences in other countries in relation to reproductive health and related to family and life issues?

Family and Life workers and families in the Philippines, to whom this Catechism is primarily directed, could easily and clearly see the probable goals of reproductive health and rights advocates in the country, by looking at what is happening abroad. In some countries, school clinics are required to inform parents if their child has been treated for a minor scratch; on the other hand, the same school clinics are PROHIBITED from informing parents if their child seeks treatment for abdominal pains caused by a recent abortion. In other places, children are required to obtain parental consent for a tattoo, but not for an abortion.

A high-ranking official of a foreign country massively funding reproductive health services in the Philippines categorically stated last April that, “We happen to think that family planning is an important part of women’s health, and reproductive health includes access to abortion.” A local columnist wrote in November 2008 that “In Mexico City… the long struggle for reproductive health and rights culminated in the recent passage of a law lifting all restrictions on abortion.” Many countries all over the world and the United Nations agencies work for reproductive health and rights until they have fully facilitated access to abortion.

Underlying this concept of reproductive or sexual health and rights is a view that radically separates sexuality, procreation and the complementariness between men and women. It is a view that identifies pleasure as the ultimate goal of sexuality and reduces procreation as a function of the health care systems. It also implies that men and women relate in temporary and modifiable unions that are a far cry from the beauty of conjugal love that is fully human, total, faithful, exclusive and open to life.

Men and women are persons before all else, and for this reason sexual behavior cannot be used only for pleasure. Otherwise it would mean using a person simply as an object.

13. In defending family and life, do we Catholics not impose our beliefs on others and violate the principles of tolerance and dialogue?

Many Protestants, believers of other religions, and even non-believers share our belief in the dignity and value of human life. Tolerance means respect for the right of other persons to profess a different opinion and belief. However, tolerance cannot be understood as believing that other peoples’ points of view are equally good as one’s own, since this would blur the lines between good and evil and renounce the judgment of a sound and well-informed conscience.

In fact, publicly proclaiming one’s own beliefs is a service for dialogue, because through this way others can know exactly what and how one thinks. One offers one’s thoughts for reflection to others while respecting their beliefs, but without assuming that all beliefs are equally valid.

Attempts to enact legislation promoting anti-family programs receive huge financial assistance and provide alluring incentives to persuade our politicians to commit themselves to their advocacy. Foreign-funded lobby groups have been operating for more than a decade to openly advocate for the enactment of population control laws, as well as abortion-friendly laws in pursuit of the UN Cairo Conference objective of universal abortion rights. It makes one wonder why countries with below replacement fertility rates, desperate for babies and spending huge sums of money to encourage their own citizens to bear more children, contradict themselves by spending huge sums of money to suppress our population growth.

All these are consistent with Henry Kissinger’s 1974 National Security Study Memorandum 200 entitled “Implications of Worldwide Population Growth for US Security and Overseas Interest” which identified the increase in world population as inimical to the interest of West. This document has been coming out in recent public debates on reproductive health policies, and is available on the internet. Do not reproductive health advocates bow down to their impositions? Is it not more correct to say that they are the ones imposing their policies on our country?

14. Is it morally acceptable to vote for an anti-family candidate?

With the foregoing considerations, it would not be morally permissible to vote for candidates who support anti-family policies, including reproductive health (in the particular understanding being presented in the recent debates, which includes, among others, promotion of abortifacients, penalties for parents who do not allow their adolescent children to engage in sexual acts, etc.), or any other moral evil such as abortion, divorce, assisted suicide and euthanasia. Otherwise one becomes an accomplice to the moral evil in question.

The gravity of these questions allows for no political maneuvering. They strike at the heart of the human person and the family and are non-negotiable. Supporting them renders a candidate unacceptable regardless of his position on other matters. The right to life is a paramount issue and hence cannot be placed on the same plane of discernment as the candidate’s positions on the environment, unemployment, health care, or others. This is because, as Pope John Paul II says, the right to life is “the first right, on which all the others are based, and which cannot be recuperated once it is lost.” It is also because the family is the basic unit of society. A candidate lays down the ground for refusing solidarity with anyone if he refuses solidarity with the unborn in the first few days or months of life, or with the dying. Why should anyone vote for such a candidate?

15. How should we Catholics engage questions related to family and life similar to the ones discussed in this Catechism?

Whenever we explain our desire to further strengthen the Filipino family, we should base our arguments primarily on legal, medical, economic, educational, psychological, sociological and other scientific data rather than on religious teachings alone. This translation of our faith into legitimate inputs to the policy making process helps our elected officials see more clearly the reasonableness of our advocacy.

For example, factual demographic data from the UN Population Division showing rapid ageing and collapse of the world population in 40 years, or the drop of Philippine fertility below replacement rate in 15 years, are reasonable grounds to encourage elected officials to instead opt to file bills banning contraceptive attempts to bring fertility down. The fact that contraceptives are also abortifacient and cancerous reinforces this argument. This way elected officials will see that those who promote family and life (including in their opposition to the Reproductive Health bill) are not only the Bishops, as the mass media frequently portray, but above all parents, whether Catholics or not, who truly understand the issues, not only as taught by the Church, but as supported by data from the different fields of knowledge.

We Catholics should always remember that we are not only members of God’s People, but of Philippine society as well. Hence when it comes to voting in the 2010 Elections and even beyond, and holding dialogues with our political leaders, we should carry out our responsibilities and demand our rights as citizens. When we speak with our Honorable Senators, Congressmen, Governors, Mayors and other officials, let us highlight our place of residence in provinces and barangays rather than our parishes, our membership in civic groups rather than Church organizations, and our occupation as office workers, businessmen, farmers, firsherfolk, bus or tricycle drivers, vendors, youth and women advocates, and others. Let us emphasize to them that we are their constituents –citizens, taxpayers and voters– who have put them into office, and demand that laws protecting the Filipino Family be firmly upheld.

+ Archbishop Paciano B. Aniceto, DD

Archbishop of San Fernando, Pampanga

ECFL Chairman

APPENDIX

Excerpts from CBCP documents related to the themes presented in this Catechism, highlighting the value of Family and Life, and the obligations of the faithful

in the exercise of political choices. Full texts may be downloaded from the CBCP website:

http://www.cbcponline.net/documents/

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WE MUST REJECT HOUSE BILL 4110

(A Pastoral Statement of the Catholic Bishops’ Conference of the Philippines)

May 31, 2003

But in truth the term “reproductive health care” as now used internationally, beginning with the United Nation’s Cairo document, explicitly includes abortion - the most abominable crime.

“Reproductive health care” and “reproductive rights” also include other ambiguous ideas, such as a “satisfying and safe sex life.” In. the context of House Bill 4110, this would include a “constellation of methods, techniques, and services,” the “full range of supplies, facilities, and equipment” that would safeguard “reproductive health.” It is in this way that the bill unreservedly promotes the whole range of contraceptive devices that could be imagined. Unconscionably, House Bill 4110 would even make such devices available to adolescents, by virtue of “reproductive rights” for the sake of “reproductive health.”

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PASTORAL STATEMENT ON THE COMING 2004 ELECTIONS

26 January 2004

In our own dioceses, we shall encourage local groups and communities to participate critically in these discussions. In particular, we reiterate the call to the Catholic laity to exercise their Christian responsibility and noble calling to be involved in politics through education in social responsibility, non-partisan poll-watching, in the conscientious choices of candidates, etc

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NATION-BUILDING THROUGH ELECTIONS

(Pastoral Statement on Elections 2004)

April 21, 2004

At least three basic criteria are to be considered:

First, is the candidate a person of competence, i.e. in terms of leadership experience, professional qualifications, and record of governance? Second, is the candidate a person of conscience, i.e. with personal integrity, transparency, accountability, and respect for human rights? And third, is the candidate a person of commitment to a vision and program of action on key issues such as family and life, environment, illegal drugs and gambling, justice, peace and order, poverty alleviation, education, etc.?

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“HOLD ON TO YOUR PRECIOUS GIFT”

A Pastoral Letter on Population Control Legislation and the “Ligtas Buntis” Program

February 18, 2005

Last February 15^th, a committee in Congress approved a bill on population control, “reproductive health”, sexual rights for young people, and mandatory child sex education, among others. The measure imposes fine and imprisonment for parents, spouses, and health professionals who impede “sexual and reproductive rights.” It creates a program for fertility control by encouraging the limitation of family size to two children. It gives incentives to 2-child families. Women—married or single—will be taught “all methods and techniques to prevent pregnancy.” The sponsors have called the proposal “responsible parenthood” and “population management.”

During committee deliberations, the authors have also denied the beginning of human life at fertilization.

What is the underlying agenda? The central idea is to reduce our population purportedly to spur economic growth. This is also saying that in order to eliminate poverty, we must reduce our human resource.

The premises are all wrong. A long line of serious economists and demographers have long discredited the Malthusian myth that positive population growth stunts economic growth. Modern history has also demolished this myth.

Since a population control program was put in place in the country in the 1970s—with billions of public money spent every year to fund it--our population growth has been declining and continues to do so today, and yet, poverty has not been reduced. Official government data attest to this. If this population trend continues—and it will if we remain unmoved—the Philippines, much to its peril, will lose precious human capital.

THE CHURCH CANNOT REMAIN UNMOVED

BY THESE ASSAULTS ON THE FAMILY

1. The legislative proposal to limit the size of the Filipino family in the guise of “reproductive rights” is unjust, arbitrary, and unreasonable legislation. It has no place in public governance.

2. “Responsible Parenthood” goes beyond simply providing for a family’s material needs. While we must preach about providing bread, there is no substitute for first preaching about the higher truth about man.

For we know by our Faith what is authentic “responsible parenthood”: It means respect for one’s generative functions. It calls upon married persons to use discernment and generosity in their decisions. It calls for due regard to physical, economic, psychological and social conditions in deciding “to raise a numerous family.” It includes the spouses’ decision “based on grave motives and with due respect for the moral law, to avoid for the time being or even for an indeterminate period, a new birth.” Responsible parenthood makes parents “free and responsible collaborators of God the Creator.”(Humanae Vitae)

To our leaders and lawmakers: A well-formed Christian conscience does not permit you to write or support measures which contradict the basic rights of families and the fundamental imperatives of faith and morals.” (“On the Participation of Catholics in Political Life”, Vatican, Congregation for the Doctrine of the Faith.) Christian leaders have both a political and moral obligation to safeguard “the laws of nature and of nature’s God.” Failure in this duty is a betrayal of public trust and an open defiance of your Faith.

To all spouses: Build your family on the rock of Christian generosity and discernment. Your right to found a family is rooted on your Christian responsibility and freedom of religious belief, together with the right to act according to that belief. That freedom may not be breached.

To our Health Workers: You have the right to conscientious objection. It is both a civic right and a Christian duty to insist on it.

To all the faithful—Defend truth. It gives light to our reason, and preserves us from error. Resist the enticements of false “freedoms” and counterfeit “rights.” Defend the privacy of family.

Take heart and stand firm. Be courageous in the Faith. Hold on to that precious gift—that “pearl of great price.” It is the source of unfailing strength. It is your breastplate when you face the storms that besiege conscience.

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Liberating Our Country from “Unfreedoms”

June 12, 2006

We recall what Pope Benedict XVI in Deus Caritas Est wrote: “The formation of just structures is not directly the duty of the Church, but belongs to the world of politics, the sphere of the autonomous use of reason.”

What is the duty of the Church? “The Church has an indirect duty (says Benedict XVI), in that she is called to contribute to the purification of reason and to the reawakening of the moral forces.” What is the duty of the civil society? “The direct duty to work for a just ordering of society, on the other hand, is proper to the lay faithful. As citizens of the State, the Pope says, “they are called to take part in the public life in a personal capacity in the many different economic, social, legislative, administrative and cultural areas for the common good.”

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Working and Praying for Honest, Orderly and Peaceful Elections

A Pastoral Exhortation

April 24, 2007

“The Church values the democratic system inasmuch as it ensures the participation of the citizens in making political choices, guarantees to the governed the possibility of both electing and holding accountable those who govern them…” (John Paul II, Centessimus Annus, #46).

As we approach once again the critical moment of our national election on May 14, let us meet the new crossroads in our history with our best efforts to make it an Honest, Orderly and Peaceful Election. Being in a democracy, this is the Covenant of HOPE that we are all enjoined to give for our country’s future.

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STANDING UP FOR THE GOSPEL OF LIFE

CBCP Pastoral Statement on Reproductive Health Bill

“I have come that they may have life, and have it to the full” (John 10:10).

November 14, 2008

Human life is sacred because from its beginning it involves the creative power of God (CCC 2258). The Church carries out the mandate of the Lord to go and proclaim to all the nations the Gospel of Life. The protection and preservation of human life and the preservation of the integrity of the procreative act of parents are important elements of our mission from the Lord. It is our fidelity to the Gospel of Life and our pastoral charity for the poor that leads us your pastors to make this moral stand regarding Reproductive Health Bill 5043 that is the object of deliberation in Congress.

The Church has always concerned itself with the poor. It has innumerable institutions and programs meant to help the poor. Our objection to this Bill is precisely due to our concern that in the long run this Bill will not uplift the poor. “The increase or decrease of population growth does not by itself spell development or underdevelopment”. (CBCP Statement, July 10, 1990)

Sacredness of Life from Conception. The current version of the Bill does not define clearly when the protection of life begins. Although it mentions that abortion is a crime it does not state explicitly that human life is to be protected upon conception as stated in the Constitution.

The prevention of implantation of the fertilized ovum is abortion. We cannot prevent overt abortions by doing hidden abortions. It is a fallacy to think that abortions can be prevented by promoting contraception. Contraception is intrinsically evil (CCC 2370, Humanae Vitae, 14).

Freedom of Conscience. By mandating only one Reproductive Health Education Curriculum for public and private schools, the Bill could violate the consciences of educators who refuse to teach forms of family planning that violate their religious traditions. This provision also could violate the rights of parents to determine the education of their children if the proposed curriculum would contradict their religious beliefs.

Heroic Parenting. Family health goes beyond a demographic target because it is principally about health and human rights.

Since human resource is the principal asset of every country, effective family health care services must be given primacy to ensure the birth and care of healthy children and to promote responsible and heroic parenting.

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A CBCP Pastoral Statement on Lay Participation in Politics and Peace

“Love and truth will meet; justice and peace will kiss” (Ps 85, 11)

July 12, 2009

2. “Direct participation in the political order is the special responsibility of the laity in the Church…. it is their specific task to renew the temporal order according to Gospel principles and values” (CBCP, “Pastoral Exhortation on Philippine Politics,” 1997).

3. Recently our beloved Pope Benedict XVI reminded the lay faithful of their “direct duty to work for a just ordering of society” and “to take part in public life in a personal capacity” (Deus Caritas Est 29).

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REITERATING CBCP POSITION ON FAMILY

Archbishop Angel N. Lagdameo

September 16, 2009

With the introduction of the Reproductive Health Bill 5043, a.k.a. Reproductive Health Bill, in Congress, truth and morality, the value and dignity of life, family and marriage are sadly made to depend on human laws. That is what is implied in the Reproductive Health (RH) Bill presently under discussion in Congress.

Commission on the Family

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THE GOALS OF THE COMMISSION CAN BE FOUND AT THE LOWER PORTION OF THE PAGE

DIOCESE CENTER FOR THE FAMILY - LAUNCHING AND RIBBON CUTTING

DIOCESE CENTER FOR THE FAMILY

Presiding Clergy (click the image to view his parish)

Lay Vicariate Coordinators and Regular Members of the DIOCESE OF PARAÑAQUE COMMISSION ON THE FAMILY

Org. structure

DIOCESAN COMMISSION ON THE FAMILY NETWORK

Vicariate of the Holy Family-Meeting April 14 2010

CEE SWEEP 3rd Session-Catholic Engaged Encounter-Phils

Wednesday, May 26, 2010

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Launching of Diocese Center for the Family

DCOF Meeting

Workers from HFP

Observing MPP CEE Weekend Feb. 20, 2010 Tahanan Village

GOALS OF THE COMMISSION ON THE FAMILY AS SUMMARIZED with update on development as of August 7, 2010

COMMISSION ON THE FAMILY

Holy Family Parish, BF Homes, Almanza, Las Piñas City

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MEMBERS OF THE DIOCESE COMMISSION ON THE FAMILY

Vicariate of the Holy Family ( click the image to view the Holy Family Parish' site)

SAN ANTONIO DE PADUA

Our Lady of the Abandoned South Sector

Our Lady of the Abandoned North Sector

Vicariate of St. Joseph

Vicariate of St. Martin de Porres

Vicariate of Sta. Rita de Cascia

COF GOAL #1 PAGE 1

COF GOAL # 2

COF GOAL # 3

COF GOAL # 4 PAGE 1

COF GOAL# 4 PAGE 2

COF GOAL #4 PAGE 3

GOAL # 5

GOAL # 6 COLLABORATION WITH ADVOCACY GROUP

GOAL # 7 BEC

GOAL # 8 POLICIES ON MASS WEDDING PROGRAMS

GOAL# 9 EMPOWERMENT OF PARENTS, GUARDIAN AND CARETAKER S OF CHILDREN BELOW 12 YEARS OLD

GOAL # 10 CHILDREN CHALLENGED WITH DEVELOPMENTAL PROBLEM

GOAL # 11 MINISTRY FOR SENIOR CITIZEN

GOAL # 12 SINGLE PARENT

GOAL # 13 MIGRANT WORKERS

GOAL # 14 WOMEN AND CHILDREN IN CRISIS

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DOP CIRCULAR NO. 2010-025

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STANDING UP FOR THE GOSPEL OF LIFE

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