The document discusses the renewal and revitalization of the San Lorenzo Ruiz Parish through the establishment of Basic Ecclesial Communities (BEC). It emphasizes the need for a community-oriented approach that fosters relationships, leadership, and organizational structures to enhance participation and service among parishioners. The mission is rooted in evangelization, community support, and addressing social issues through active collaboration and humane values in Christianity.

1. Renewing and Revitalizing the Parish through Building Ecclesial Communities at the Base San Lorenzo Ruiz Parish August 13, 2011

2. Review of Sharing the Mission BEC Organizing Summary and Conclusion Outline

3. What it means to be a Parish! The Roles of Parish Pastoral Council The Ministries and Organizations Renewing and Revitalizing the Parish through BEC! I. Review of Sharing the Mission

4. We are all volunteers and sharers of the mission here! We have only one mission! We are all followers and learners! We are all working in the Parish! BASIC ASSUMPTIONS

5. AS A PEOPLE AS A PLACE AS A PROCESS MEANING OF A PARISH

6. As a People called to be a community Nourished by the Word of God Life-giving Prophetic Ministering

7. * Evangelization * Catechesis * Pastoral Reflection 1.1. A Community Nourished by the Word of God:

8. * Eucharist: Source and Summit of Christian life * Family: where life is born and nurtured * Least, Last and Lost * Holiness and wholeness 1.2. A Life-giving Community

9. * Witness: through Word and Deed * Transformation of Social, Political, Cultural and Economic spheres of life 1.3. A Prophetic Community

10. * Different charisms, gifts, talents, abilities shared * Collaboration 1.4. A Ministering Community

11. * Specific boundaries * Place of Gathering * Common concerns * Customs and traditions As A Place – defined by

12. * Of building and sustaining relationships * Forming and exercising leadership * Creating and renewing organizational structures As A Process

13. * BECs: sharing/dialogue * Informal and formal community gatherings * Celebrations and feasts * Other communal activities 3.1 Process of building and sustaining relationships through:

14. * Seminars and trainings * Communal discernment * Community Activities 3.2. Process of forming and exercising leadership through:

15. * Periodic evaluation and planning * Structures truly responding to the needs of the present 3.3. Process of creating and renewing organizational structures through:

16. Nature: - A Representative Body - Pastoral Body Objectives - To assess and study life-situation of the parish - To foster pastoral ministries and programs - To promote BEC as the driving force and spirit of the parish - To lead and inspire the parish in fellowship (koinonia), service (diakonia) and giving witness (martyria) PARISH PASTORAL COUNCIL

17. Roles: To ensure the that the Parish become a life-giving, prophetic and ministering community To make a beautiful place of renewal and get-togethers To become effective instrument of building and sustaining relationships, forming and exercising leadership and of creating and renewing structures PARISH PASTORAL COUNCIL

18. Functions: To draw pastoral plan to attain the vision/mission of the parish with preferential attention to the poor To enhance the unity and cooperation among parishioners To foster participation among the people To foster communion with other parishes To continually promote the implementation of the Diocesan Pastoral Plan PARISH PASTORAL COUNCIL

19. Charism is a gift. The use of the gift to advance the life and mission of the Church is ministry. Ministry is, then, a form of service, exercised with stability and on a sufficiently broad basis, recognized by the Church and made its own (PCM II, p. 101) Put in a personal-communal context, ministry is simply the actualization of “ what-I-Am-for- others”. CHURCH MINISTRIES

20. Ministry is an active participation in the complete mission of Christ: to proclaim, to serve and sanctify . In fact, this was the first inspiration of the framework of WES, which pertains to the participation of a Christian in the priesthood ( worship ), prophethood ( education ), and kingship ( service) of his Master (PCM II, p. 107). Church Ministries

21. PCP II: Renewed Formation/Education Renewed Social Apostolate Renewed Worship ORGANIZING – strategic component of integral evangelization MINISTRIES IN THE CHURCH

22. “ Catholic associations and movements are potent means of renewal in the Church Specifically, they can be harnessed in promoting BECS: - The parish organizations and movements may continue to be specialized “task forces” in accordance with their specific apostolic objectives PARISH ORGANIZATIONS/ MOVEMENTS

23. These organizations and movements provide leadership necessary to animate the formation of small communities in their respective neighborhoods. These organizations and movements are instruments of genuine conversion, venues of life-changing encounters with the Lord. They are schools of evangelical zeal PARISH ORGANIZATIONS/ MOVEMENTS

24. Parish as a Process underlines the important elements of building and sustaining relationships, forming and exercising leadership and creating and renewing organizational structures. The Parish must give primary importance to this PROCESS. PASTORAL LEADERSHIP

25. Thus, leadership in the Parish must be “dialogic” and not “authoritarian”, “participative” and not “intolerant to criticism”, and “co-responsible” and not “not sharing power or responsibility” Leadership at the grassroots must be empowering and liberating. PASTORAL LEADERSHIP

26. Renewing the Parish through Building Ecclesial Communities at the Base Religious Life Political Life Socio-Cultural Life Renewed Church Economic Life 1. VISION 2. MISSION 4. BEC: Expression of a Renewed Church 3 . Spirituality of Social Transformation PCP II Church

27. VISION Community of Disciples Church of the Poor

28. MISSION Integral Evangelization towards Fullness of life

29. SPIRITUALITY OF SOCIAL TRANSFORMATION Metanoia (Conversion) Social Renewal

30. Traits of Vat II Church * Dialogue * Participation * Co-responsibility

31. The Church seeks to transform the whole fabric of society according to the values of the Kingdom and of Christ (PCP II, # 192) MISSION

32. DEFINITION: … the proclamation, above all, of SALVATION from sin; the LIBERATION from everything oppressive to man; the DEVELOPMENT of man in all his dimensions, personal and communitarian; and, ultimately, the RENEWAL OF SOCIETY in all strata through the interplay of the GOSPEL TRUTHS and man’s concrete TOTAL LIFE ( Pope Paul VI, Evangelii Nuntiandi, n. 9, 29 ) THIS IS OUR TASK. THIS IS OUR MISSION. (CBCP, 1984) INTEGRAL EVANGELIZATION

33. EVANGELIZATION (PARADIGM SHIFT) OLD NEW CENTER PERIPHERY DEVOTIONS/NOVENAS LIFE ISSUES PRIEST-CENTERED LAY EMPOWERMENT TOP-BOTTOM COLLEGIAL / CONSENSUAL

34. Family Group Family Group Family Group Family Group Family Group Family Group Family Group Family Group Family Group Family Group Family Group Family Group Family Group Family Group Family Group Family Group Family Group Family Group Family Group Family Group OLD

35. Family Group Family Group Family Group Family Group Family Group Family Group Family Group Family Group Family Group Family Group Family Group Family Group Family Group Family Group Family Group Family Group Family Group Family Group Family Group Family Group NEW

36. II. Ano ang BEC?

37. Madalas na nating naririnig ang katagang MKK/Kawan o BEC. Pare-pareho ba ang ibig nating sabihin kapag sinabi nating MKK/Kawan o BEC? Mayroong ibang grupo na tinatawag MKK/Kawan o BEC gaya ng CFC o charismatic groups. Ano nga ba ang MKK/Kawan/BEC? Gusto nating tingnan sa sesyong ito kung bakit ba natatawag ang isang grupo na MKK/BEC? Anu-ano bang mga elemento o tanda ang dapat naroon sa isang grupo para ito matawag na isa nang MKK/BEC? Anu-ano bang mga elemento o tanda ang dapat naroon sa isang grupo para ito matawag na isa nang MKK/BEC? Kailan Masasabing BEC o MKK?

38. Definition of BEC “ They are small communities of Christians, usually of families who gather together around the Word of God and the Eucharist. These communities are united to their pastors but are ministered to regularly by lay leaders. The members know each other by name, and share not only the Word of God and the Eucharist but also their concerns both material and spiritual. They have a strong sense of belongingness and of responsibility for one another (PCP II, #138)

39. Ano ang ibig sabihin ng magkapitbahay? Ano ba ang isang kapitbahayan? May relasyon ba ang mga tao sa kapitbahayan? Sa palagay ninyo ano ang dapat ang relasyon ng mga magkakapitbahay sa isa’t isa? Bakit kaya ang isang MKK ay nasa kapitbahayan? Unang Tanda: Magkapitbahay

40. Naniniwala tayo na ang mga magkakapitbahay ay hindi lamang isang aksidente o isang hindi sinasadyang pangyayari – yung bang nagkataon lang na kayo ay magkapitbahay. Naniniwala tayo na ang ating kapitbahay ay ating kapamilya, mga kapatid sa iisang pananampalataya, sa iisang Ama. Kaya tayo ay tinatawagan ng ating iisang Magulang na tayo ay magkaroon ng malalim na relasyon sa ating mga kapitbahay.

41. Ang isa sa pinakadakilang habilin sa atin ni Hesus: “Love your neighbor as you love yourself.” Mahalin mo ang iyong kapitbahay katulad ng pagmamahal mo sa iyong sarili. Isang pagtawag ng Ebanaghelyo ang mahalin ang kapitbahay.

42. At ang pagmamahal na ito ay walang pinipili. Hindi natin pinipili kung sino ang ating magiging kapitbahay. Ika nga sa kwento ng Mabuting Samaritano, ang iyong kapitbahay ay ‘yong taong dinaraanan mo sa araw-araw. Marami marahil sa aating mga kapitbahay ngayon ang hindi natin gusting makasama, hindi natin maakasundo, mabigat an gating kalooban sa ilan – pero sinaasabi sa atin ng Diyos sa iyang mga taong yan ang dapat mong mahalin. Huwag mamili ng mamahalin.

43. Ito ang malaking kaibahan ng isang MKK o isa lamang grupo. Sa isang grupo – haslimbawa, couples, youth, o mothers’ group o maski na anong club, pili ang mga sumasali roon.Halimbawa, ang sasama lamang sa couple’s group ay yaong mga mag-asawa, o sa isang mothers’ group ay mga nanay, o isang club ay lahat ng mga qualified na sumali sa club na iyon. Pero sa isang MKK, ang qualification mo lang ay isa kang kapitbahay. Walang pinipili.

44. Ang MKK ay nasa kapitbhayan dahil ang ating mga kapitbahay ang siya nating kasama sa buhay: kapibahay, kapitbahay. Kung araw-araw na buhay ang pag-uusapan, kapitbahayan ang gusto nating puntiryahin. Kung tinatawagan tayo ng Diyos na sumunod sa kanya sa araw-araw, kapitbahayan ang may pinakamalaking potensyal dito dahil dito tayo nakatira at nabubuhay sa araw-araw.

45. Ang MKK ay nasa kapitbahayan dahil sa pamamagitan ng pagpopokus sa kapitbahayan, nabibigyan ng pokus ang mga problema o isyu sa ating paligid, sa ating komunidad. Kadalasan, ang mga catholic associations o iba pang religious organizations ay nakapokus lamang sa kanilang grupo o kung minsa’y sa service o apostolate na ginagawa ng kanilang grupo. Sa pamamagitan ng MKK, nabibigyan ng pokus ang mga problema o isyu sda kapitbahayan, lalo na ang mga social, political, economic o ecological issues.

46. Ano ang magagawa ng pagninilay sa Salita ng Diyos at pagdiriwang ng Eukaristiya ng mga magkapitbahay? Ikalawang Tanda: Nakaugat sa Salita ng Diyos at Eukaristiya

47. Nagkakaroon ng bigkis ng pagkakaisa ang mga magkapitbahay. Gayung iba-iba silang tao, iba-iba ang kanilang pinanggalingan, iba-iba ang kanilang karanasan – ang Salita at Eyukaristiya ang magbubuklod sa akanila. Sa pamamagitan ng pagbabahaginan nila, mas nakikilala nila ang Diyos, mas nakakasalamuha nila ang Diyos, mas napagninilayan nila kung ano ang kanilang pananampalataya at ano ang hinihiling nito upang mas maging matapat sa pagsunod sa Diyos sa pang-araw-araw na buhay.

48. Sa pamamagitan ng pagbabahaginan, mas nakikilala nila ang isa’t isa sa mas malalim na paraan (hindi lamang sa pamamagitan ng mababaw na kwentuhan); dahil ditto napagtibay nila ang kanilang pakikitungo sa isa’t-isa; nagkakaroon sila ng suporta sa kaguluhan ng buhay.

49. Sa pamamagitan ng pagbabahaginan nila, mas lumalago sila sa kanilang pananampalataya; marahil ang binabahagi ng isa ay makapagbigay ng inspirasyon sa kanila, makapagbigay-liwanag sa kanilang mga pagdedesisyon; nagbigay hamon sa kanilang pagsunod sa Diyos sa gitna ng hatak ng mundo.

50. Sa pamamagitan ng pagbabahaginan nila, nahihikayat silang maglingkod sa kapwa; napagtatanto nila na hindi nila dapat asikasuhin lamang ang kanilang sarili, bagkus tumugon sa pangangailangan ng kanilang mga kapitbahay.

51. Minsan ang ating pananampalataya ay puro salita lamang, walang kasamang gawa Ang daming itinituro sa atin ng ating pananampalataya, pero hindi naman naisasabuhay Ikatlong Tanda: Naglilingkod

52. Pinaamoy lang natin sa ibang tao ang ating pananampalataya, hindi naman nila ito natitikman – sa pamamagitan ng ating pang-araw-araw na buhay Kulang tayo sa kilos, marami lang tayo dada

53. Ang pananampalataya walang kasamang gawa ay patay o walang saysay. Kadalasan an gating pananampalataya ay hindi dumadaloy sa ating paglilingkod sa kapwa. Nagkakasya na lamang tayo sa panalangin at pagsisimba Hindi kumpleto ang ating pananampalataya kung walang pagkilos o panglilingkod. Ang MKK ay hindi MKK kung hindi ito naglilingkod sa iba, sa kapwa, sa kapitbahay.

54. Ang paglilingkod ay isang dakilang tanda ng isang MKK Anong klaseng paglilingkod mayroon sa inyong kapitbahayan?

55. Anu-anong paraan makakaugnay ang MKK sa kalakhang Simbahan? Ikaapat na Tanda: Nakaugnay sa Kalakhang Simbahan

56. Unang-una, ang Eukaristiya ang nagbibigkis sa ating lahat na mga Kristiyano. Gayung maaring magkaroon ng misa sa mga MKK kapag may okasyon, ang pagdiriwang pa rin ng Banal na Eyukaristiya sa sentro ang siyang dakilang tanda n gating pagkakaisa bilang mga Kristiyano Ikalawa, ang mga MKK leaders ay kasapi ng PPC at mga komunidad nakaugnay sa isa’t isa

57. Ang kura paroko na siyang sumasama sa kanilang mga pagpupulong at siyang nagbibigay sa kanila ng training at seminars ang siyang nakikitang tanda ng ugnayan ng mga MKK sa parokya at sa diyosesis Ang pagkilos at misyon ng mga MKK ang siya ring misyon ng kalakhang simbahan: ang itaguyod ang paghahari ng katarungan at pag-ibig ng Diyos ditto sa ating mundo. Ang iisang misyon na ito ang isa ring dakilang tanda ng pagkakaugnay ng mga MKK sa kalakhang simbahan

58. Universality of the Church exists and can be experienced in the Local Church – Diocese The Local Church – Diocese exists and can be experienced in the Parish The Parish exists and can be experienced in the “Base” Communities LEVELS OF ECCLESIALITY

59. U N I V E R S A L C H U R C H D I O C E S E PARISH BEC B I S H O P PARISH PRIEST LAY LEADERS VICAR FORANE VICARIATE

60. PARISH Area 2 Area 1 Area 3 Area 6 Area 5 Area 4 Kawan / MKK 4 MKK 2 MKK 1 MKK 3 Family4 Family3 Family2 Family1 Family5

61. MKK – Communion (Kaisahan) ng mga pamilya KAWAN – Communion (Kaisahan) ng mga MKKs 3. Parish – Communion (Kaisahan) ng mga Kawans 4. Vicariate – Communion (Kaisahan) ng mga Parokya 5. Diocese – Communion (Kaisahan) ng mga Vicaiate at Parokya

62. BEC in the Vision-Mission of the Diocese of Novaliches

63. We, the local Church of Novaliches, are a Christ-centered community of disciples, responding to the needs of the people, journeying with the Blessed Virgin Mary towards the newness and fullness of life. VISION:

64. Trusting in the grace of God and in the guidance of the Holy Spirit, we commit ourselves to: *promote renewed and integral evangelization; *empower the laity and form servant-leaders; *commune with the poor, the oppressed and the marginalized, and work for their upliftment, through the building and developing Basic Ecclesial Communities towards total human development and social transformation. MISSION

65. Diocesan Mission: Integral Evangelization Empowerment of Laity Upliftment of Poor KRA BEC Building Total Development Social Transformation Strategic Approach Outcome

66. JESUS THE ORGANIZER

67. JESUS, THE ORGANIZER Why did Jesus organize? Whom did Jesus organizer? How did Jesus organize?

68. FEATURES OF JESUS ORGANIZING WORK Bringing people into the Kingdom of God Looking at each person as a potential of becoming believer and leader Opting for typical and sometimes controversial persons to be members of His group Developing values and attitudes in people: concern for people, selflessness and service

69. 5. Emphasizing not on status or position but potentials and capabilities to serve others

70. WHOM DID JESUS ORGANIZE? His criteria: PEOPLE AT THE PERIPHERY/AT THE BOTTOM OF THE POWER STRUCTURE 1. Core Group: 12 Apostles 2. Crowds/Multitudes – Basis Masses

71. HOW DID JESUS ORGANIZE? Setting up of Core Group Developing people in their potentials Encouraging team work Assigning roles and functions Delegating responsibilities Employing criticism to determine strengths and weaknesses of the apostles

72. RATIONALE of ORGANIZING Who are the People to be organized? What is the current plight of these people? Why assist in organizing these people? What is our standpoint in organizing people? (SGS – Getting people’s ideas)

73. WHY ORGANIZE? Organizing is an effective strategy to build up people’s capabilities towards elf-determination and self-reliance Direct response to overcome powerlessness, exploitative and oppressive relations Genuine developmental change in the life of the poor and needy

74. 4. Our creative response to become life-giving parish: - empowerment of people - solidarity - maximum participation - development of leadership potentials - self-reliance/self-sustenance

75. STANDPOINTS Respect for the dignity and innate potentials of the poor Realistic recognition of the situation of the people Facilitative and supportive role of the LGUs and NGOs Active participation of the poor in the total development process

76. B. THE ORGANIZING PROCESS BASIC Assumptions in Organizing: 1. The unorganized poor do not participate actively in societal decisions affecting their lives because they are powerless. The powerlessness is reinforced by their perceptions of themselves as helpless individuals in the face of forces mostly beyond their control

77. 2. When the poor bond together, and as a group confront their own problems, their collective force can tilt the imbalance between the weak and strong groups and allow interaction on an equal basis.

78. 3. Critical awareness is crucial to genuine people’s participation towards total human development 4. Actual participation in group mobilization develops a sense of power and unity among the poor. The process itself generates a sense of control, pride and dignity as people, and self-reliance

79. MAJOR COMPONENTS OF ORGANIZING 1. TRAINING & EDUCATION A continuing process of action-reflection and skills formation to critically analyze existing conditions and collectively change and improve it.

80. 2. ORGANIZING BUILDING Developing mechanisms and structures for organizations to function effectively on a sustained basis in the context of collective leadership, democratic participation and organized action; and eventually for expanding and strengthening the organization

81. 3. MOBILIZATION Sustaining group action as well as maximum use of accessible resources to respond to immediate and long-term needs. The people’s participation is important in all phases of the activities

82. THE GUIDING PRINCIPLES APPLIED TO ORGANIZING WORK Start with the people’s needs, resources and capabilities Trust people in their capacity to change and develop Respond to current people’s needs and interests Encourage collective decision-making and action so they can identify with their activity

83. 5. Aim at small action to start with, leading to small victories 6. Group mobilization and projects must aim not only for concrete solutions to specific problems but also with a vision of empowering and strengthening the organization 7. Organizing must provide opportunities for mutual assistance and common action through which individual members may achieve their own self-fulfillment as well as group welfare, not one above the other

84. 8. A process of action-reflection is utilized in preparation for higher forms of collective action 9. If handled properly, confrontation and conflicts are venues for growth and learning for the organization 10. Establish linkages and form alliances with similar organizations and other groups for cooperation and mutual support

85. MAJOR PHASES IN ORGANIZING PROCESS SOCIAL PREPARATION: Preparatory Activities, including Parish BEC Team, Area selection and Consultations ACTUAL ORGANIZING: Leadership Development & Establishing Organizational Structures & Mechanisms toward Capability Building

86. 3. GROUP MOBILIZATION: Participation in the Planning, Implementation and Evaluation of Group Activities 4. CONSOLIDATION & EXPANSION Strengthening the organization & establishing linkages with other groups and agencies

87. 1. SOCIAL PREPARATION 1. Conduct consultations with the PPC Set up Parish BEC Team Identify target areas

88. 2. ACTUAL ORGANIZING Community Entry and Integration Needs Assessment Spotting and developing potential leaders Core Group (KPC) Formation Formalization of the organization Setting up of organizational mechanism for effective implementation and management

89. 3. GROUP MOBILIZATION Community concerns as basis for mobilization 2. Different types of activities

90. 4. CONSOLIDATION AND EXPANSION Continuous education and training Socio-economic projects Committee work Support programs by other groups Networking/Linkage building

91. Approach Two approaches used in organizing BECs due to the two types of communities in the parish: 1) open villages or informal areas and 2) Gated villages In the open villages we organized first the Kawan (90 –180 families) through organizing a Core Group of leaders in every identified area before we go to the Mumunting Kapitbahayang Kristiyano (MKK) organizing.

92. In the gated villages , however, we proceed immediately to the organizing of MKKs (15-20 families) because private subdivisions are already organized under the leadership of the Board. We call the small community “Kawan” which means flock. It is more biblical and pastoral. It is composed of either one or two streets; average Kawan members range from 90-180 families. Note: the Kawans are still big. In a Kawan, there are several MKKs (Mumunting Kapitbahayang Kristiyano).

93. Phases/Stages I. Social Preparation/Preparatory: 1. Preliminary Meetings/Consultations with and Assembly of Parish leaders meetings, re. Renewal of the Parish through formation of BECs 2. Formation of Parish BEC Pastoral Team (Core Group level -initially only 7 people) 3. 3. Parish mapping

94. II. Entry/Immersion A. Open Villages 1. Street masses 2. Purok aralan 3. Formation of the Initial Core Group and Adhoc Committees to take care of the street masses - Adhoc committees: Physical Arrangement, Liturgy, Invitation/Program and Finance. - Area Core Group is our access to the area and to help spot and recruit more potentials

95. B. Gated Villages 1. Family Visits 2. Block Rosaries 3.Street masses 4. Identification of groups for MKK formation and potential leaders (Punong Alagad)

96. III. Core Group Formation A . Open Villages 1. Intensification of recruitment of potentials in the areas: 20 potentials per area 2. Discussion on community issues and concerns 3. Regular meetings 4. BEC Basic Orientation Seminar 5. Continuous invitation for the street mass 6. Area mapping and listing of families within the covered area

97. A. Gated Villages 1. Core Group of leaders is set up and oriented, not only for Sunday mass in the Chapel but also organizing the village. 2. BEC Basic Orientation Seminar 3. Seminar on different formats for Bible sharing 4. Regular meetings

98. IV. Formalization/Institutionalization 1. Pre-organizational seminars 2. Setting up of formal BEC structures/mechanisms - From Area to Kawan - Formation of Kawan Pastoral Circle (KPC) - 6 Officers and 6 Ministries 3. Naming of Kawan and Formal Commissioning of leaders

99. V. Deepening Phase 1. General Assembly for Parish Vision/Mission 2. Pastoral Planning 3. Formal setting up Parish Pastoral Council 4. Setting of Ministries from Kawan to Parish level (structuring) 5. MKK formation 6. Bible Sharing and Fellowship activities

100. V. Deepening Phase 7. Ongoing BEC seminars for leaders 8. Pastoral and Spiritual formation and skills development seminars and workshops 9. Regular meetings 10. BalikHandog program (modified tithing program)

101. VI. Clustering of Kawans 1. Six (6) Bec Clusters were organized led and managed by a Coordinating Council 2. Bec Cluster Coordinator becomes automatic member of the Parish Pastoral Council 3. Link up with some NGOs, Foundations, Barangay and government agencies

102. There are four levels of organizing: 1) MKK, 2) Kawan, 3) Cluster, and 4) Parish MKK – headed by Punong Alagad, Ikalawang Alagad & Secretary Kawan – led by Kawan Pastoral Circle (KPC) : 1. Coordinator 1. Worship Head 2. Assistant Coordinator 2. Education Head 3. Secretary 3. SSDM Head 4. Treasurer 4. Family Life Head 5. Auditor 5. Youth Head 6. Public Affairs Head 7. General Services Head

103. DIFFICULTIES: Renewing the parish through BEC is a decision that the parish priest has to make. His time and resources must be poured in. My first difficulty is time and necessary funds, and of course hard work. Next is the immersion aspect of the program. I need to be frequent in the areas to be affected by the different situations of people. I also need a lot of listening in order to know them and be evangelized by them.

104. DIFFICULTIES: Developing leaders is a patient undertaking. It is a “trial and error” in building a team. Facilitating the paradigm shift on the part of the traditional church leaders and organizations is also very difficult and painstaking Maintaining around six hundred (600) leaders needs a reliable formation program and financial resources.

105. IMPACT: The creation of Kawans facilitated wider participation of more people in the life of the parish: more new leaders from the base and more attendance to the liturgical celebrations. The environment is gradually changing especially at the base; neighbors begin to know more each other and help each other. People are more generous and participative now Increase in quality formation programs and concrete social services for the poor. Bridges little by little the gaps among leaders, between gated and open villages.

106. Structures for decision-making that make laypeople become the ultimate change agents are in place. The communities at the base begin to decide by themselves and not just wait for something from the Center. Increase sense of parish and belongingness. Begin to put their faith into action. Self-reliance – gradual realization of “this is our church, we have to support it”

107. III. CONCLUSION BEC provides DIRECTION to the Parish; it sets direction to all church ministries, programs and organizations and movements “ Small Christian Communities where personal exchanges and the practice fraternal love and solidarity can be more easily achieved, open vast opportunities for creativity in the ministry” (John Paul II, 1981)

108. BEC has “ environmental” technology. BEC does not only empower the individual but also the community “ Traditional method tends to hammer on individual activities and group projects. In fact, many parishes suffer from an avalance of tasks and action points but the total environment of the parish hardly changes.”

109. BEC seeks to change the environment in the neighborhood. This is through extensive organizing of small units whose members are assisted to confront their situation and to respond to it by using their own resources If the parish undergoes a process of structuring where the lay at the base are responsible in deciding on matters that directly affect their lives, the whole environment of the parish changes. They are now in position to shape the quality of their environment.

110. BEC concretizes participative leadership that promotes maximum participation and meaningful involvement of everyone. BEC is the “ hope of the universal church and society.”

111. Challenges PCP II gave the direction to the local churches towards the need for authentic renewal. “ A community of disciples, united in their diverse charisms and ministries, a Church of the poor, a Church that lives the faith and works for the transformation of society.”

112. We need the Church that responds to the “signs of the times” We need the Church that becomes the “leaven” or “yeast” for the transformation of life and society. Challenges

113. Challenges How sad, how frustrating, how exasperating that the language of Vatican II and PCP II is used in church circles BUT the structures of old, traditional ways of ministering, of governing, of participating and of evangelizing have not changed very much. There is really a great challenge for us, as an individual and as a church.

114. Conclusion PARISH PPC BEC LEADERSHIP ORGANIZING (BEC Pastoral Team) ORGANIZING (BEC Pastoral Team) DIRECTION

115. MARAMING SALAMAT!