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A parish is a certain community of Christ’s faithful stably established within a particular
Church, whose pastoral care, under the authority of the diocesan Bishop, is entrusted to
a Parish Priest as its proper pastor (c. 515, §1).

As a general rule, a parish is to be territorial, that is, it is to embrace all Christ’s
faithful of a given territory. Where it is useful, however, personal parishes are to be
established, determined by reason of the rite, language, or nationality of Christ’s faithful
of a certain territory, or on some other basis (c. 518).

As a general rule, a parishioner is Christ’s faithful residing within the territory of a

As of the present, the Diocese of Novaliches has no personal parish, as stipulated
in canon 518. However, according to the pastoral life and experience of the diocese, a
faithful is considered a parishioner not only by reason of residence or domicile, but also
by reason of active involvement and formal registration.

Hence, even though he/she resides outside the territory of the parish, he/she can
still be considered a parishioner provided he/she is actively involved in its pastoral life
and is formally registered therein. In this case, however, he/she may be restrained from
any major position of leadership in the parish.

The term “Council” refers to two different bodies, viz., “concilium” and “consilium.”
When the Code uses the term “concilium,” it means a consultative body of the church.
“Consilium” is the term used for the deliberative body. In the case of Pastoral Council,
the term “council” refers to “concilium,” that is, a consultative body.

The Code does not give a clear distinction between a “Council” and a
“Committee.” However, councils are larger in membership than the other consultative
bodies. Secondly, the members of a council are at least partly elected, while those of a
committee are appointed. Thirdly, a council has a more stable membership and wider
scope of responsibility, while a committee is a smaller group temporarily or stably
constituted to perform a particular activity or ministry.

For our purpose, a commission refers to a group on the diocesan level composed of the
heads of organizations in the parish with a specific mission or apostolate.

Canonically, a (lay) ministry refers to a specific liturgical service and function
that the lay faithful are allowed to share in either a stable or temporary manner, such as
the ministry of lector and acolyte (c. 230, §§ 1-3). For pastoral purposes, we adopt the
term ministry in a wider sense, which is, referring to charism shared within the
structure of the Church for particular service.

It is generally a body of persons associated for a common purpose. A group of Christ’s
lay faithful who together strive to further spiritual purposes in the church.

The Christian faithful have the right to constitute associations. They can be
public, private, juridical private association, catholic, third order, or the associations
with the intention of raising it into an Institute of Consecrated Life (ICL) later. These
associations do not have public vows, common life and status of life in the church.
Though they have their own statutes, they are under the supervision of the diocesan
It must be noted that within the parish are parochial and trans-parochial
organizations and movements. The parochial consists of groups within the parish
organizational structure, fully and directly under the authority of the Parish Priest, such
as Legion of Mary, Knights of Columbus, Apostleship of Prayer, Mother Butlers’ Guild
and the like. The trans-parochial refers to groups whose leadership, organizational
structure and programs go beyond the parish and diocesan boundaries with their own
statutes, such as, Couples for Christ, El Shaddai and the like. Nevertheless, they remain
under the supervision of the diocesan Bishop and respective Parish Priest.


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.

Trusting in the grace of God and 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, oppressed and marginalized and work for their
upliftment, through the building and developing of Basic Ecclesial Communities (BECs)
towards total human development and social transformation.

Through baptism we are all made sharers in the mission of the Church as priest,
prophet and king. It is necessary that a forum be created in each parish where clergy and
laity can meet to live this mission to the fullest. An active Parish Pastoral Council (PPC)
is the way to realize the vision and mission of the parish and the diocese.


The Vision-Mission of the Parish rests on or articulates certain core values that
are meant to be shared by each member of the community. These core values define the
shared identity, character and spirituality of all those who wish to be part of its life and

The commitments expressed above lead to the realization of the Vision of the
Parish for each of the members to become genuine disciples of Jesus marked by
selflessness, self-sacrificing love, and intimate imitation of Christ. Bound by a common
life of faith, worship and values, they witness to God’s Love, Compassion and Mercy in

the world and thereby contribute to the promotion of the fullness of life for all. Sense of
community is important in the life of a parish. Christ-like community building is
characterized by unity in diversity, active concern for and contribution to the common
good, delegation of responsibilities, empowerment of community leaders and members,
and community enculturation of Christian values.

Within the framework of Spirituality of Stewardship in the Church of the Poor,
leadership is appreciated in terms of service. One does not become a leader for selfish
interests, needs or agenda, but for the service of God in the building of His Reign in the
Church and in society. Such spirit of service finds concrete manifestations in one’s
commitment to be men and women for others, always concerned on how to be
instruments in the hands of God in bringing about greater possibilities and
opportunities for people to develop as human persons and reach their full potentials
according to God’s purpose. As leaders, they become animators, capable of empowering
the people they serve and thus also empower others to serve.

The fundamental identity of leaders and members of the parish community and
BECs is that of stewards of the God-given life and of all the manifold blessings that
sustain that life: nature and environment, time, talents, treasure, faith, and vocation. As
stewards, they are imbued with the spirit of gratitude for the graciousness of God; with a
sense of awe for the wonderful surprises from God; with fundamental trust in God’s
providence, and with love and justice that enable them to commit themselves to serve
God in others. Stewardship of the environment enables BECs to help protect the natural
resources of Mother Earth from further degradation and assist especially the poor who
suffer severely from adverse effects of climate change. Christian life finds its fullest
expression in giving and sharing. Stewardship becomes a way of life that makes one, not
only give to a need, but also constantly feels the need to give.

The Church is missionary. She continues the mission of Jesus with the
inspiration and guidance of the Holy Spirit. All the baptized are called to be missionaries
in their chosen field of endeavors. They are called to have an open heart and mind to
different cultures, beliefs, religions, nationalities, social status and race. Like Jesus they
sit at table with all kinds of people in different circumstances and discover God in them.
They bring the Good News, with respect and humility to all, especially to the poor and
those marginalized by society.
By their life, they are witnesses to the Beatitudes that Jesus preached. They
believe, hope and love like Jesus.


In her Mission statement, the Diocese has put forward the following pastoral
priorities: Integral Evangelization, Empowerment of the Laity, Preferential Option for
the Poor, and BEC Development. These priorities serve as a guide for all Diocesan
Commissions, Ministries, and Church Organizations in their pastoral undertaking.

As expressed in the mission statement, the work of evangelization should be
characteristically integral for it to be truly human and Christian. This means that the
proclamation of the Gospel includes the development of the total human person in all
aspects of life -- socio-economic, political, cultural, spiritual, intellectual, emotional and

The mission of Evangelization does not belong only to the clerical state but to the
whole people of God. All baptized Christians have both the rights and duties to take
active part in the life and mission of the Church in the most dynamic, participatory, and
creative ways according to the distinct gifts endowed by the Holy Spirit. It means
recognizing and developing the unique charisms of the members for the service of the
whole community. Capacity-building and empowerment of the lay people happen
through human and Christian formation programs which should be on-going,
sustainable, and relevant. It should lead the lay faithful to appreciate more profoundly
their Christian identity, vocation and mission in the Church as well as in the world.

Conscious of the real condition of its lay people in the grassroots level who
struggle in poverty and marginalization, and inspired by the rich Catholic social
tradition in general, the Parish has Preferential Option for the Poor as another pastoral
priority. This means that the parish should have clearly defined, sustainable, effective
and efficient social programs especially for those who are in situations of poverty.
Instead of considering or understanding them as mere beneficiaries, it ensures that the
poor take active part in the shaping, implementation and evaluation of these programs.
This is the only way for the parish social services to become truly relevant and
sustainable. In the long run, becoming principal players themselves in the life and
mission of the Church, the parish hopes to be the Church of the Poor.

In 1991, during the Second Plenary Council of the Philippines (PCPII), the
Philippine Church adopted the building of Basic Ecclesial Communities (BECs) as the
“new way of being a Church,” a new pastoral direction or a “new pastoral strategy.” The
BEC is the “expression of renewal” in the Church.

The local Church in Novaliches, then, has taken BEC as her pastoral priority and
continues to “foster this ecclesial movement” in her entire jurisdiction.


On February 2, 1854, Feast of the Presentation, General Manuel Pavia y Lacy arrived in
Manila to serve as the 62nd Governor-General of the Philippine Islands. Having
defended the child queen Isabela II from the claims of her uncle Prince Carlos, he was
awarded earlier with the title of Marquez of Novaliches, a small village 60 kilometers
away from the city of Valencia.

One of his first projects in the Philippines was to establish a penal colony where
prisoners would be given lands and their freedom as long as they develop the area of
settlement. When they cleared the area, they called it Hacienda Tala because it was like
a star that had fallen in the heavily forested area. It then attracted people from
Meycauayan, Polo, San Mateo and Montalban to form a larger community.

When Gen. Manuel Pavia left on October 28, 1854, the settlement grew to
comprise the nine barrios at present: Bagbag, San Bartolome, Bagbaguin, Kaybiga,
Llano, Bagombong, De Paro, Camarin, Tala and 5 sitios: Kapre, Damong Maliit, Pasong
Putik, Maligaya and San Agustin. The inhabitants, therefore, decided to form a
municipio with a Gobernadorcillo: Presidente Munisipal, Teniente Mayor, Cabeza de
Barangay and proposed to name it in honor of Gen. Manuel Pavia, Marquez de
Novaliches. On January 26, 1856, the 64thGovernor-General Manuel Crespo y Cebrian
then officially established the town of Novaliches.

In the same year Archbishop Jose Aranguren, OAR, sent the Augustinians under
Padre Andres Martin to establish the first Church in the newly established municipio
dedicated to Nuestra Senora de la Merced.

It was in Novaliches that Andres Bonifacio organized the Katipunan so that when
the first shot of the revolution was fired on August 24, 1886, in Pugad Lawin, the second
shot was at Binuksok, Novaliches. When the Katipuneros massacred Gen. Luis and his
soldiers and burned the convent, the Church was left abandoned by the Augustinians for

almost 35 years. Only in 1931 did the clergy return with the diocesan priests: Padre
Paterno Bernabe, Padre Nicolas San Juan, Msgr. Hernando Antiporda, Padre
Francisco Santiago, and Padre Segundo Alto.

In 1990, the present area of Novaliches came under the Ecclesiastical Districts of
KALMANA (Kalookan, Malabon, Navotas) and Quezon City. In 1994, the new District of
Quezon City North was established by Jaime Cardinal Sin, D.D, and was headed by
Most Rev. Francisco Claver, SJ, and Msgr. Felipe Ocol as his Episcopal vicar. In 1996,
Most Rev. Teodoro Bacani, took over the two districts of KALMANA and Quezon City
North where Msgr. Alfonso Bugaoan, Jr., serving as Episcopal Vicar. In March 2002,
the new Ecclesiastical District of Novaliches covering the bulk of Quezon City North and
Kalookan North made up of 51 parishes was established with Bishop Bacani as its
District Bishop with Fr. Gerardo Tapiador as the Episcopal vicar.

On December 7, 2002, the Diocese of Novaliches was formally established and
promulgated at Villa San Miguel with the appointment of Bishop Teodoro Bacani, Jr.,
as its first Bishop. He was formally installed on January 16, 2003 at the Good Shepherd
Cathedral in Fairview, Quezon City, where he also appointed the first Vicar General, Fr.
Gerardo Tapiador, first Chancellor, Fr. Jaime Lara and first Oeconomus, Fr. James

On June 10, 2003 Bishop Bacani left for the United States of America, taking an
extended leave from the Diocese. Meantime, in order to closely oversee the still very
young diocese in his absence, Most Rev. Antonio R. Tobias, D.D. of the Diocese of San
Fernando, La Union, was appointed Apostolic Administrator of Novaliches on June 19,
2003. In late November of that same year, Rome accepted the resignation of Bishop
Bacani and immediately announced the appointment of Bishop Tobias as the new
Ecclesiastical Ordinary of Novaliches. On January 26, 2004, Bishop Tobias was installed
as the Second Bishop of Novaliches at solemn ceremonies held at the Good Shepherd
Cathedral Shrine, presided by the Apostolic Nuncio to the Philippines, the Most Rev.
Antonio Franco, D.D.

In the first year of his administrative-pastoral ministry in the Diocese of
Novaliches following his installation, the new Bishop carried out two principal
initiatives: first, the creation of an ad hoc committee led by Fr. Jun de Peralta to study
and to recommend a better organizational management set up for the Diocese. One of
the key recommendations that this Committee pushed forward was the putting up of
another office of vicar general in addition to the already existing one, thus splitting the
two major aspects of responsibility normally performed by one vicar general in behalf of
the Bishop: hence, a Vicar General for Administration and a Vicar General for Pastoral
Affairs came about as new essential feature of the Diocese. Acting on this well-thought
recommendation, the Bishop appointed the members of the new Curia with Fr.
Miguelito G. Lagrimas and Fr. Antonio E. Labiao, Jr., as Vicars General for
Administration and for Pastoral Affairs, respectively. He also appointed and officially
installed with the new Vicars General on December 7, 2004 at Good Shepherd
Cathedral, Fr. Marlou V. Lemaire, Oeconomus, and Fr. Jaime Z. Lara and Fr. Jerome
U. Rosalinda as Chancellor and Vice-Chancellor, respectively. When Fr. Lagrimas left
for United States for a sabbatical, Bp. Tobias appointed Fr. Gerardo Tapiador as his
successor. He likewise named the following priests to make up his Curia:

Rev. Fr. Gerardo R. Tapiador (Vicar General for Administration), Rev. Fr.
Antonio E. Labiao, Jr. (Vicar General for Pastoral Affairs), Rev. Fr. Jaime Z. Lara
(Chancellor), Rev. Fr. Marlou V. Lemaire (Econome), Rev. Fr. Albert N. Delvo
(Superintendent- Director), Rev. Fr. Victor Emmanuel I. Clemen who, after his term,
was succeeded by Rev. Msgr. Jesus Romulo C. Rañada (Coordinator, Vicars Forane),
and Rev. Fr. Jun R. de Peralta, Jr. who was succeeded by Rev. Fr. Noel B. Azupardo
(Vicar for Clergy).

Another important initiative in the wake of the aforementioned major
organizational development was the staging on March 22, 2004 of the 1st Urban Poor
Summit organized by the Diocesan Social Services and Development Ministry (SSDM)
in partnership with Caritas Manila and the Assisi Foundation. That one-day Summit
was participated in by more than 500 participants with the resultant discussion

subsequently serving as springboard for the setting up of the Social Action programs of
the Diocese.

The following year 2005 was another defining moment for the Diocese. At the
organized rest and relaxation of the Clergy in Panglao, Bohol on February 21-24, 2005,
Bp. Tobias and the Clergy decided to ardently pursue the following vital administrative
– pastoral innovations, namely: Standardization Program, General Reshuffle of Priests
in Assignments, One Superintendency – Directorship over all parish Schools, budget
hearings involving all parishes and major diocesan ministries, and the practice of
bination / trination. Then on March 11-12, 2005, for two days in a row, the Clergy, the
Religious and the Lay leaders of the Diocese gathered together at Mater Carmeli School
in Lagro, Novaliches for the 1st Diocesan General Pastoral Assembly. From that
momentous event came forth the Vision and Mission Statements of the Diocese which,
in turn, paved the way to other positive and significant changes in policies and
procedures that further shaped the rich reality and immense potential of the young

In May of that same year, the Pastoral Office of the Diocese was formally set up
with five (5) pastoral commissions and BEC Team. The Standardization Program was
implemented in April 2006 and the first General Reshuffle of the Diocesan Parish
Priests in assignments was done in June 2007.

In the interest of enhancing the pastoral innovations and the zeal for the mission,
the Parochial Schools Association-Novaliches (PSA-Nova) was initially organized as a
diocesan educational system embracing all parochial schools into its fold. After a short
while, this was renamed into Roman Catholic Bishop of Novaliches Educational System
(RCBN-ES) trellising all the schools under one Superintendent – Director in the person
of Fr. Albert N. Delvo. Following the progressive reorganization of the schools and
parishes, with new parish priest in each Church, so also came the election of new Vicars
Forane for all the existing vicariates. This vicariate election consequently ushered in the
active involvement of the new set of officers and members of the Presbyteral Council.

Still in that year 2005, which was designated as the Eucharistic-Marian Year, two
landmark theological – pastoral congresses were conducted in the Diocese: the
Eucharistic Congress on August 11-13 at the Celebrity Sports Plaza and the Marian
Congress on December 9 at the huge parking lot of SM City Fairview.

On November 14-15, 2008, The Diocesan Strategic Planning was held. A diocesan
survey was made to prepare for this planning. Seven (7) strategic goals were formulated
to direct the works and services of the different pastoral commissions and ministries.
Sustaining the administrative – pastoral growth of the Diocese, Bishop Antonio R.
Tobias, D.D. promulgated the PPC Guidelines on August 15, 2009. The Guidelines
aimed at helping the parishes in constituting, engaging, and animating their pastoral

To implement the commitments drawn from the Strategic Plan, the following
priests creatively and productively worked with Bp. Tobias, Rev. Fr. Antonio E. Labiao,
Jr. and Rev. Fr. Marlou V. Lemaire in a smooth and an orderly succession. As Vicar
General for Administration: Rev. Fr. Albert N. Delvo succeeded Rev. Fr. Gerardo R.
Tapiador on November 15, 2011 until June 5, 2014. Rev. Msgr. Jesus Romulo C.
Rañada then succeeded Rev. Fr. Albert N. Delvo on June 6, 2014 up to the present. As
Chancellor: Rev. Fr. Jerome U. Rosalinda succeeded Rev. Fr. Jaime Z. Lara on August
8, 2008 up to June 3, 2013. Rev. Fr. Reynaldo Percival S. Flores, in turn, succeeded
Rev. Fr. Jerome U. Rosalinda on June 4, 2013 up to the present. As Coordinator of
Vicars Forane: Rev. Fr. Mario S. Sanchez succeeded Rev. Msgr. Jesus Romulo C.
Rañada on June 6, 2014 up to the present.

The administrative and pastoral vitality enabled the Diocese to develop new
offices, commissions, and ministries and construct a bigger and more integrated
Diocesan Office. Thus, on July 2012, the Chancery transferred from its original and
rather cramped office space on the second floor at the back section of Good Shepherd
Parish Church to the well-renovated 2nd Floor of the Good Shepherd Parish Pastoral
Formation Center. Ditto, the Pastoral Office from St. Peter Parish in Commonwealth

Ave., Quezon City moved to the same office venue which is now known as the Chancery
of the Diocese of Novaliches.

On December 7, 2012, the Diocese celebrated the 10th anniversary of its
Establishment and this it did with deep gratitude, joy, confidence, and vibrance. Indeed,
the Diocese has been on the right track towards becoming a faithful and an exuberant
Community of the Lord’s Disciples and Church of the Poor.

Since 2003 the diocese has vastly grown from fifty-one (51) to sixty-nine (69)
parishes which has been clustered from six (6) to twelve (12) vicariates this 2016. As
works in the vineyard of the Lord abound and needs increase, the Diocese is determined
to continue in living out its nature as People of God and in fulfilling its mission in
semper fidelis.



“By divine institution, the Holy Church is ordered and governed with a
wonderful diversity. ‘For just as in one body we have many members, yet all the
members have not the same function, so we, though many, are one body in
Christ, but severally members one of another.’ Therefore, the chosen People of
God is one: ‘one Lord, one faith, one baptism;’ sharing a common dignity as
members from their regeneration in Christ, having the same filial grace and the
same vocation to perfection; possessing in common one salvation, one hope and
one undivided charity” (Lumen Gentium 32).

In recognition of this basic unity and dignity of Christ’s faithful, and the varied
and unique charisms each one possesses, lay people are encouraged to undertake a more
active role in the pastoral life and mission of the Church. Since baptism, they share in
the role of Jesus Christ as priest, prophet and king; they “have their work cut out for
them in the life and activity of the Church. Their activity is so necessary within the
Church communities that without it the apostolate of the pastors is often unable to
achieve its full effectiveness” (Apostolicam Actuousitatem 10).

Pastors, therefore, are urged to “recognize and promote the dignity as well as the
responsibility of the laity in the Church.” Hence, they are to listen to their advice,
“confidently assign duties to them in the service of the Church” and encourage them to
develop their own initiative (Lumen Gentium 37). They “must work together with the lay
faithful, and … sincerely acknowledge and promote the dignity of the laity and the part
proper to them in the mission of the Church… They must willingly listen to the laity,
consider their wants in a fraternal spirit, recognize their experience and competence in
the different areas of human activity, so that together with them they will be able to
recognize the signs of the times” (Presbyterorum Ordinis 9).

A significant response to the abovementioned teaching and active
recommendations of the Second Vatican Council regarding the common responsibility
of all the faithful in the life and mission of the Church and the mutual cooperation
between the laity and the pastors of the Church, the establishment of Pastoral Councils
in the diocese and in parishes was introduced into the 1986 Code of Canon Law. It is a
new institution in the canonical system.

 Canon 536, §1 – “If, after consulting the council of priests, the diocesan Bishop
considers it opportune, a pastoral council is to be established in each parish. In
this council, which is presided over by the parish priest, Christ’s faithful, together
with those who by virtue of their office are engaged in pastoral care in the parish;
give their help in fostering pastoral action.”§2 – “The pastoral council has only a
consultative vote, and it is regulated by the norms laid down by the diocesan

 Second Plenary Council of the Philippines (PCPII) – “Parish Pastoral Councils
shall be supported, developed and renewed according to the norms of the Code of
Canon Law and appropriate diocesan norms” (PCP-II, a.128, 3).


Composed of members truly representative and reflective of the entire parish
community (c. 512 §2), the Parish Pastoral Council (PPC) is a body that is constituted
and presided over by the Parish Priest so that the faithful collaborate with and help him
through their expert advice on pastoral and apostolic subjects (c. 536, §2). As a
consultative body according to Canon Law, it studies, gives advice, and fosters pastoral
activity in the parish. In the light of the Philippine pastoral context, it also serves as an
executive and coordinating body in pursuit of the vision-mission of the parish.

Its nature and function are similar to the diocesan pastoral council and is
regulated by particular norms coming from the diocesan bishop. Though strictly

speaking, its role is only consultative, with the pastor still having the final decision,
prudent pastoral leadership demands that the pastor consults with and listens to the
Parish Pastoral Council. He ought not to ignore the advice and opinions of its members
on the various pastoral concerns of the parish. In fact, he should recognize and empower
the PPC towards fruitful and meaningful implementation of pastoral programs.


As a Consultative body, the PPC has a two-fold dimension of purpose:

a. Strengthens and deepens the faith of the PPC members and their service-
commitment to the people of God;

b. Develops a spirituality based on following Jesus in His words and deeds,
inspiring selfless service, compassionate leadership, humane and Christian work-

c. Builds worshipping, serving, self-determining and reliant communities in touch
with the local, national and global realities enabling members to read the signs of
the times.

a. Considers and reflects upon pastoral concerns expressly brought to its attention
by the Parish Priest, the parish community and BECs, and propose practical
resolves and/or concrete actions thereupon;

b. Presents and submits to the attention of the Parish Priest apostolic concerns,
pastoral agenda and/or administrative issues in the Parish as perceived by the
Council members, for proper attention and action;

c. Attentively and carefully listens to the voice, feels the pulse of the Parishioners in
general and particular sections thereof, in order to address their felt pastoral
needs and concerns.


The PPC realizes and concretizes its purpose by being faithful to its functions:

a. Identifies and studies the situations and conditions of life, needs, ideas and hopes
of the parishioners;

b. Defines the Vision-Mission of the Parish in conformity with the Gospel Values,
with the teachings of the Church, and the Vision-Mission of the Diocese;

c. Draws a strategic plan which will help attain the vision-mission of the parish in
consonance with the threefold functions of Christ, which are Worship (Priestly),
Teaching (Prophetic) and Service (Kingly) and with a special focus on the
building of the Basic Ecclesial Communities (BECs), especially among the poor
and marginalized sectors of the parish;

d. Leads in the implementation, monitoring, evaluation, and recommendation of
policies, procedures, programs and projects, meant to inspire the different
ministries toward a more dynamic Parish in its life of fellowship (Koinonia), of
witness (Martyria), and of service (Diakonia);

e. Makes itself accountable to the Parish Priest, to the Bishop and the Diocesan
Commissions and Vicariate Coordinating Teams on the one hand, and holds the
ministries under it accountable on the other hand, through compliance to
reportorial requirements in terms of pastoral programs, and finances.


This section provides guidance on the general composition of the council, qualifications
of members, and conditions for ineligibility. To better appreciation the entirety of the
Council’s body, members are clustered according to their Team (Worship, Formation,
and Social Action). Also, to further describe the nature of Social Action Ministries, it is
descriptively categorized into Compassionate Care, Human Development, and Social

A. Composition of the PPC
Basically, the composition of the PPC has three main levels: PPC Officers,
Executive Committee, and the entire body of the council. Note: For Parishes with
Temporalities Ministry, kindly refer to Annex 2- PFC Guidelines to guide your
gradual transition and Annex 3- Temporalities Guidelines.

A.1 PPC Officers
a. Parish Priest
b. Chairperson
c. Vice Chairperson
d. Secretary

A.2 Executive Committee
a. PPC Officers
b. Team Coordinators (Worship, Formation, and Social Action)
c. BEC Pastoral Team Animator
d. Parish Finance Council (PFC) Chairperson

A.3 PPC Members clustered according to their Team
a. Executive Committee
b. Worship Team Servant-Leaders:
1. Ministry of Distribution of Holy Communion Servant-Leader
2. Ministry of Lectors and Commentators Servant-Leader
3. Ministry of Liturgical Music Servant-Leader
4. Ministry of Altar Servers Servant-Leader
5. Ministry of Reception of Gifts (Ushers & Collectors) Servant-Leader
6. Ministry of Care for the Sanctuary & Sacristy (MBG) Servant-Leader
c. Formation Team Servant-Leaders:
1. Formation in Faith Ministry Servant-Leader
2. Catechetical Ministry Servant-Leader
3. Biblical Apostolate Ministry Servant-Leader
4. Youth Ministry Servant-Leader
5. Family and Life Ministry Servant-Leader
6. Stewardship Ministry Servant-Leader
7. Vocation Ministry Servant-Leader
8. Social Communications and Media Ministry Servant-Leader
9. Ecumenical and Inter-Religious Dialogue Ministry Servant-Leader
d. Social Action Team Servant-Leaders:
Compassionate Care
1. Health and Nutrition Ministry Servant-Leader
2. Disaster Preparedness and Mobilization Ministry Servant-Leader
3. Care for the Elderly Ministry Servant-Leader
Human Development
4. Economic Development Ministry Servant-Leader
5. Education and Scholarship Ministry Servant-Leader
Social Transformation
6. Pastoral Care for Children and Vulnerable Adults Ministry Servant-
7. Persons with Disability Ministry (N°POWRD) Servant-Leader
8. Migrants Ministry (PAMINOVA) Servant-Leader
9. Labor Ministry Servant-Leader
10. Land and Housing Ministry Servant-Leader
11. Public Affairs Ministry Servant-Leader
12. Restorative Justice Ministry Servant-Leader
13. Ecology Ministry Servant-Leader
e. Pamayanan Servant-Leaders
f. Chapel Stewardship Team Servant-Leaders
g. Heads of Associations of Christian Lay Faithful (Church-mandated
h. Heads of Religious Communities
i. Representatives of Parochial Schools (as invited)
j. Leaders of Partner Organizations (as invited)

B. Qualifications of Members
To ensure the integrity of membership, the following qualifications are
1. Parishioner
2. A Practicing Catholic
3. With good moral standing in the community
4. Has the desire, commitment and availability of time to fulfill the duties of
the office, without expecting anything in return
5. Open and willing to participate in formation and renewal programs
6. Has basic knowledge of and/or interest in BEC and Ministry work

C. Ineligibility
To safeguard the rationale of the Council, the following ineligibility
conditions apply:
1. Salaried Staff of the Parish
2. Elected Public Official


I. Parish Priest – By virtue of his jurisdictional competence and administrative
accountability, the Parish Priest shall be the Head and President of the PPC. He
shall have the following functions:

1. Appoints the officers and members of the PPC and other members not
included among the regular or ex-officio members;
2. Convenes and presides over all PPC meetings, but could request the PPC
Chairperson to moderate the meeting;
3. Works towards the attainment of the constitutive PPC objectives , directs
and coordinates its activities;
4. Formally terminates a PPC member gravely erring in faith and morals, not
conforming to the Code of Conduct of the PPC and seriously neglecting to
discharge his/her duties and responsibilities.

II. Chairperson
1. Works in close coordination with the Parish Priest;
2. Moderates PPC meetings when delegated by the Parish Priest;
3. Represents the Parish Priest when delegated and renders a report to him;
4. Monitors the implementation of PPC decisions, programs and activities;
5. Coordinates with the Parish Priest and other PPC members in setting the
agenda for meetings;
6. Serves as parish lay representative in vicariate and diocesan affairs and
7. Performs related tasks as the Parish Priest may assign.

III. Vice Chairperson
1. Works closely with the Chairperson of the PPC;
2. Assumes or takes over the functions of the Chairperson in his/her absence
or physical incapacity;
3. Helps ensure a smooth flow of the operations of the PPC by coordinating
with the heads of different ministries and BEC leaders;
4. Works towards a healthy dynamic and synergy of the PPC in its meetings;
5. Performs other related tasks as the Parish Priest may assign.

IV. Secretary

1. Issues notices for PPC meetings and disseminates all needed
2. Records and reads the minutes of the meetings, and keeps all pertinent
3. Ensures the effective flow of communication within the Parish;
4. Maintains at all times an accurate and up-to-date directory of the officers
and members of the PPC;
5. Performs related tasks as the Parish Priest may assign.

V. Team Coordinator and Ministry Servant-Leader
1. Facilitates the meetings of the team or ministry;
2. Gives regular reports of team/ministry status to the PPC;
3. Recommends necessary activities for consideration of the PPC;
4. Represents the team/ministry in parish, vicariate and diocesan level
5. Maintains close coordination with other teams/ministries for smooth and
undisrupted implementation of programs/activities;
6. Identifies and recommends potential ministry members and leaders;
7. Submits annual plan with budgetary requirements to the PPC based on the
reports of members;
8. Performs related tasks as the Parish Priest may assign.

VI. BEC Pastoral Team Animator
1. Animates parishioners at the grassroots level to embrace the vision of a
“new way of being church” by mobilizing and organizing the faithful to
come together in BECs;
2. Forms and leads the Parish BEC Pastoral Team whose function is to
spearhead the organizing and strengthening of BECs, to provide the
formation of the existing BECs in the Parish, and to monitor BECs as to
ensure their long term viability;
3. In coordination with all the Ministries, provides necessary assistance to
ensure the sustainability of BECs, especially formation and training to
upgrade individual skills and capabilities and deepen the commitment of
the BEC leaders;
4. Attends to BECs that require special attention;
5. Monitors social needs of the BECs and reports them to the PPC for
appropriate action;
6. Ensures periodic evaluation and planning of the BECs;
7. Performs related tasks as the Parish Priest may assign.

VII. Bukluran/Kawan/Pamayanan Servant-Leader
1. Presides over Bukluran/Kawan/Pamayanan meetings, respectively;
2. Serves as coordinator of household heads for Bukluran Head, of Bukluran
Heads for Kawan Head, and of Kawan Heads for Pamayanan Head;
3. Supervises and assists in the implementation of pastoral programs in the
Bukluran/Kawan/Pamayanan, respectively;
4. Represents the Bukluran in Kawan activities; the Kawan in Pamayanan
activities and the Pamayanan in PCC meetings and parish-wide activities;
5. Performs related tasks as the Parish Priest may assign.

VIII. Chapel Stewardship Team Servant-Leader
1. Supervises and coordinates religious activities in the Chapel;
2. Represents the Chapel in PPC meetings;
3. Facilitates the meetings of the Chapel Stewardship Team;
4. Reports regularly to the PPC on the status of the Chapel;
5. Performs related tasks as the Parish priest may assign.

IX. Heads of Associations of Christian Lay Faithful (Church-mandated
1. Represents the organization in PPC meetings;
2. Informs the organization of PPC decisions and activities;
3. Participates and supports the parish plans and activities;
4. Coordinates and works with the existing teams/ministries in the parish;
5. Performs related tasks as the Parish Priest may assign.
Church-mandated organizations are recognized in the Diocese as an
important resource pool of the Parish. Below are some Associations of Christian
Lay Faithful often found in parishes:
a. Catholic Women’s League
b. Knights of Columbus
c. Daughters of Mary Immaculate
d. Apostleship of Prayer
e. Divine Mercy Apostolate
f. Legion of Mary
g. Couples for Christ
h. Christian Family Movement
i. El Shaddai
j. Brotherhood of Christian Businessmen and Professionals
k. Other church-mandated organizations not in this list


Responding to the mandate of the Second Plenary Council of the Philippines (PCP II)
and faithful to the thrust of the Diocese of Novaliches to build the Church of the Poor,
the parishes are committed to empower the faithful to grow as Christians and as a
community of disciples within the grassroots’ structure of Basic Ecclesial Communities

To ensure that this focal element of the vision-mission is realized, a BEC Pastoral
Team is highly recommended to be constituted, in order to focus on this particular
ministry of organizing BECs in the whole parish, particularly in the mission areas.
Organization includes immersion, dialogue of life, identification and training of leaders,
mobilization, prayer meetings, reflection and celebration.

A. BEC Organizational Structure

1. The entire parish is composed of Basic Ecclesial Communities (BECs).
However, to facilitate the management, development and monitoring of these
communities, there is a need to form several levels of groupings.

2. The most basic unit or cell of a BEC is termed “BUKLURAN”. It is composed
of ten (10) to fifteen (15) families in the neighborhood. This term connotes
close interpersonal relationships among neighbors.

3. Two (2) or three (3) and more Buklurans can be grouped together, mostly by
reason of geographical proximity, into a “KAWAN”. This term has a more
pastoral nuance. The heads of each Bukluran constitute the leaders of the
4. Depending on the size of the parish and the existing natural groupings within
the parish, the Kawans can be grouped together according to Barangays,
subdivisions, phases or areas. This is to facilitate communication and
coordination. This grouping is termed “PAMAYANAN”, connoting a larger
and more complex community.

5. The Parish BEC Pastoral Team is a core group of leaders consisting of selected
organizers, formators, animators and pastoral workers, whose functions are to
organize communities and form servant-leaders.

B. Roles and Responsibilities of Parish BEC Pastoral Team

1. Organizes, strengthens, sustains the BECS and trains lay leaders in the
2. Makes all Pamayanan Servant-Leaders automatic members of the Parish
BEC Pastoral Team;
3. Plans, implements, coordinates, monitors and evaluates the projects and
activities of the BEC in the areas;
4. All Kawan Servant-Leaders and Ministries shall regularly hold their
quarterly meeting and submit their reports regularly;
5. Submits periodically a progress report to the PPC;
6. Strengthens and sustains the organized BEC in the areas;
7. Serves as resource persons for formation and training of lay leaders in the
8. Coordinates with the Vicariate and Diocesan BEC Teams about activities for
implementation at the parish level;
9. Performs related tasks as the Parish Priest may assign.


There are three (3) Teams which cluster the many ministries in the Parishes
accordingly. These are the: Worship Team, Formation Team, and Social Action Team.
By coming together into “Teams,” the Diocese gives emphasis to the synergistic and
collaborative nature in carrying out Christ’s missionary mandate. The PPCs share in
mission and aim to imitate Christ in his ways of doing.

Each Ministry, though clustered in Teams, still stands autonomous in the
management and performance of its duties. However, in order to facilitate smooth
communication and harmonious working relationships among ministries, the Ministry
Servant-Leaders who are joined together in one Team shall designate a Team
Coordinator. They are asked to recommend names to the Parish Priest, seeking his
advice and prudent decision on the matter. Below are brief descriptions of Teams and
their interrelated Ministries:

A. Worship Team

This team attains its full effectiveness by leading and uniting the faithful to come
to the liturgical celebrations with full, conscious, and active participation in glorifying
the Lord aimed at the sanctification of parishioners. Headed by its Worship Team
Coordinator, it is composed of the following Worship ministries:
1. Ministry of Distribution of Holy Communion

The Ministry of Distribution of Holy Communion…

a. The Extraordinary Ministers of the Holy Communion are to distribute
Holy Communion to the faithful (#100 General Instruction of the Roman
Missal), when the Priests or Deacons are lacking, or when the number of
faithful coming to Communion is so great that the very celebration of
Mass would be unduly prolonged (#158 Redemptionis Sacramentum);
b. Duly authorized and supervised by the Parish Priest, is also to distribute
Holy Communion to those who are unable to come to Church, such as the
sick, the elderly and the dying;
c. Is to participate in the various activities in the parish, particularly
formation programs aimed at enhancing his growth in the ministry.

2. Ministry of Lectors and Commentators

The Ministry of Lectors and Commentators …

a. The lector is to proclaim the readings from Sacred Scripture, with the
exception of the Gospel. He may also announce the intentions for the
Prayer of the Faithful and, in the absence of a psalmist, proclaim the
Psalm between the readings (#99 GIRM);
b. The commentator is to provide the faithful, when appropriate, with brief
explanations and commentaries with the purpose of introducing them to
the celebration of the Eucharist and preparing them to understand it
better. The commentator’s remarks must be meticulously prepared and
clear though brief. In performing this function the commentator stands in
an appropriate place facing the faithful, but not at the ambo (#105
c. Lectors and Commentators should be truly suited to perform their
respective functions and should receive careful preparation, so that the
faithful by listening to the readings from the sacred texts may develop in
their hearts a warm and living love for Sacred Scripture (#101 GIRM);
d. The Lectors and Commentators are to participate in the various activities
in the parish, particularly those formation programs aimed at enhancing
their growth in their ministry.

3. Ministry of Liturgical Music

The Ministry of Liturgical Music…

a. The Choir exercises its own liturgical function, ensuring that the parts
proper to it, in keeping with the different types of chants, are properly
carried out, and fostering the active participation of the faithful through
the singing (#103 GIRM);
b. There is to be a psalmist whose role is to sing the Psalm or other biblical
canticle that comes between the readings. To fulfill this function correctly,
it is necessary that the psalmist has an ability for singing and a facility in
correct pronunciation and diction (#102 GIRM);
c. It is fitting that there be a cantor or/and a choir director to lead and
sustain the people’s singing. When in fact there is no choir, it is up to the
cantor to lead the different chants, with the people taking part (#104

4. Ministry of Altar Servers

The Ministry of Altar Servers…

a. To serve at the altar and to assist the priest and the deacon (#98 GIRM);
b. To be responsible for the preparation of the altar and the sacred vessels,
and the articles for the celebration of the Holy Mass (#98 GIRM);
c. May carry the cross, the candles, the thurible, the bread, the wine, and
the water during the celebration of the Holy Mass (#100 GIRM);
d. To participate in the various activities in the parish, particularly those
formation programs aimed at enhancing their growth in their ministry.

5. Ministry of Reception of Gifts (Ushers & Collectors)

The Ministry of Reception of Gifts…

a. Collectors are to take up the collection in the church (#105 GIRM),
particularly during the part of the Presentation of Gifts;
b. Usherettes or Greeters are to meet the faithful at the church entrance
and lead them to appropriate places and direct processions (#105 GIRM);
c. Collectors, Usherettes or Greeters are to participate in the various
activities in the parish, particularly those formation programs aimed at
enhancing their growth in their ministry.

6. Ministry of Care for the Sanctuary and Sacristy (Mother Butler Guild)

The Ministry of Care for the Sanctuary and Sacristy…

a. The Mother Butler Guild together with the Sacristans will have the
primary duty of carefully arranging the liturgical books, the vessels,
vestments and other things necessary for the celebration of the Holy Mass
(#105 GIRM);
b. The Mother Butler Guild members in coordination with the Sacristans
will participate in the cleaning and promoting the upkeep of the
Sanctuary, Sacristy and the House of the Lord in general;
c. As Handmaids of the Eucharist, the Mother Butler Guild members will
help in maintaining, procuring and caring for the sacred things necessary
for liturgical celebrations;

d. The Mother Butler Guild is to participate in the various activities in the
parish, particularly those formation programs aimed at enhancing their
growth in the ministry.

B. Formation Team

This team is composed of ministries who are dedicated to deepen the faith of all
faithful through basic, specialized, and on-going formation programs. They aim to
promote an effective catechesis on the “renewal of the Church” according to the Word of
God and the teachings of Vatican II and the Second Plenary Council of the Philippines
(PCPII). The following ministries are involved in this team:

1. Formation in Faith Ministry

Tasked to design and facilitate an integral human and Christian formation,
the Formation Commission ensures that parishioners, especially those involved in the
different ministries, grow in their knowledge of the faith and become more mature in
their Christian life and mission. The members of the Formation in Faith Ministry
include volunteer Catechists, Mission Animation and Biblical Apostolate volunteers,
among others.

a. Regularly designs and implements integral human and Christian
b. Provides people catechesis by spearheading catechetical activities with
adults, the youth, children both in school and out-of-school settings;
c. Works with community partners in providing formative and catechetical
instructions in private and public schools;
d. Conducts formation activities in coordination with BEC Servant-Leaders
and opens opportunities for participation in Parish Renewal Experience
(PREX), Life in the Spirit Seminars, Bible Quiz Bees and etc;
e. Promotes the Mission Spirit and the Pontifical Missionary Societies;
f. Performs related tasks as the Parish Priest may assign.

2. Catechetical Ministry

Committed to a systematic and intensive catechesis in schools and
parishes contributing effectively to a renewed evangelization and intensifying the
missionary character of the ecclesial community by catechists living out an
integrated spirituality that is authentically Filipino.

The Catechetical Ministry…
a. Classroom catechesis;
b. Lesson planning;
c. Formation program participation in Parish, Vicariate and Diocese;
d. Liturgical preparation;
e. Moderating actual liturgical celebration;
f. Organizing and moderating apostolic activities for public/private school
youth and children;
g. Establish and maintain quality school/parish relations with
faculty/parish/community administration and personnel;
h. Individual consultations with coordinators and parish priest;
i. Reports and updates parish priest and co-catechists;
j. Submits necessary reports such as DTR, log sheets and other papers
catechetical related.

3. Biblical Apostolate Ministry

A community of disciples nourished by the word of God, witnessing to the
gospel and striving to be a church that is poor and for the poor, with Mary,
Mother of the word, as a model. Committed to a new evangelization based on the
word of God proclaimed, accepted, celebrated and meditated upon in the church.
Guided by the teachings of Dei Verbum and Verbum Domini, and by the vision of
the Second Plenary Council of the Philippines.

a. Animating Biblical-Pastoral Formation;
b. Organizing Bible Celebration;
c. Promoting Bible Translation;
d. Assisting Bible Production;
e. Coordinating Bible Distribution

4. Youth Ministry

Engaged in the dynamic work of evangelization for young people, the
Parish Youth Ministry is composed of youth core leaders who work along with the heads
of the different organizations of young people in the parish such as campus ministers,
young professionals, out-of-school youth, and other youth-oriented organizations. The
main task of the team is to ensure that young people in the parish grow in their faith
and become more actively involved in the life and mission of the Church.

a. Provides for the formation and organization of the youth to realize their
potentials, motivate their participation in church programs and prepare
them as future parish leaders;
b. Mobilizes the youth as instrument of evangelization for their fellow youth;
c. Coordinates with the Vicariate and Youth Commission on the diocesan
youth programs for implementation at the parish level;
d. Plans, implements and evaluates the programs and activities;
e. Recommends to the PPC relevant policies concerning the youth;
f. Coordinates and monitors the projects of the organizations under the
Commission on Youth of the Diocese;
g. Submits periodically a progress report to the PPC, Vicariate Youth
Coordinating Team, and Youth Commission;
h. Performs related tasks as the Parish Priest may assign.

5. Family and Life Ministry

The Ministry aims to facilitate in the accompaniment of Catholic Families
in their journey of faith through programs of formation (Pre-CANA seminars, marriage
encounter weekends, Christian Life Program, etc.) and activities that would strengthen

the bonds of love between husbands and wives, parents and children. Headed by a
couple-coordinator, the Ministry is constituted by groups involved in this important
apostolate in the Church.

a. Promotes among the parishioners the importance of the sacrament of
b. Provides adequate spiritual and psycho-emotional preparation for
engaged couples through the Pre-CANA Seminar;
c. Enriches the relationship of married couples through the Marriage
Enrichment and Encounter Programs which encourage fuller family life
and more active participation in the parish;
d. Enriches the relationships of parents with their children through the
Family Encounter Program, the Sons and Daughters Encounter Program,
Parenting Seminar and other subsequent deepening programs with
Parent ministers;
e. Encourages married couples, through education and mobilization, to be
more involved in shaping public policies affecting the integrity of
marriage, family and life;
f. Provides personalized guidance and counseling to married couples and
families on Responsible Parenthood and Natural Family Planning;
g. Plans, implements and evaluates the programs and activities of the
h. Recommends to the PPC relevant policies;
i. Periodically submits a progress report to the PPC, Vicariate Family and
Life Coordinating Team and Diocesan Family and Life Commission;
j. Connects with the Diocese on the programs related to Family life and
k. Performs related tasks as the Parish Priest may assign.

6. Stewardship Ministry

Committed to propagate the Spirituality of Stewardship, the Ministry
designs, implements, evaluates formation programs, structures or systems in the Parish
on the Spirituality of Stewardship and the Balik-Handog Program. The same is provided
for the different Parish Chapels, BECs and organizations, encouraging the whole parish
to adopt generosity and stewardship as a way of life and as witnesses of faith. The
Ministry specifically ensures that parishioners appreciate and live out their being good
stewards of all talents, time, treasure, life and faith.
a. Designs formation programs that would promote Spirituality of
Stewardship as a way of life in every parishioner, especially among those
involved in the different ministries;
b. Develops, plans and implements creative ways of tapping the resources of
the parishioners for self-reliance (Balik-Handog Program and Abolition
of Arancel System);
c. Comes up with activities that would concretely make people practice
stewardship for the Church and for the poor;
d. Submits ministry reports to the PPC on the Balik-Handog program;
e. Schedules regular Ministry meetings;
f. Performs related tasks as the Parish Priest may assign.

7. Vocation Ministry

The Vocation Ministry…

a. Spearheads the promotion of vocations in the parish;
b. Organizes recruitment of potential candidates for vocations;
c. Does pastoral accompaniment programs for those engaged in vocations;
d. Performs related tasks as the Parish Priest may assign.

8. Social Communications and Media Ministry

Under the Social Communications and Media Ministry of the Diocese, this
ministry serves as the information dissemination and public relations office of

the Parish. The Ministry taps individuals with special interests or skills in the
field of media work and communications.

a. Promotes the programs, projects, events, and activities of the Parish;
b. Documents Parish events and activities in either written, audio, and visual
c. Utilizes different platforms for evangelization and information
dissemination, such as print, web, email, SMS (Short Message Service),
and social media (Facebook, Twitter, Instagram, etc.);
d. Network with media partners in television, radio, and print such as Radyo
Veritas, TV Maria, and etc;
e. Performs related tasks as the Parish Priest may assign.

9. Ecumenical and Inter-Religious Dialogue Ministry

The Ministry of Ecumenism and Interfaith Dialogue is entrusted the task
of promoting Christian unity among Christian churches and denomination as
well as dialogue among religions within the Diocese of Novaliches.

a. To promote and animate ecumenical spirit among Christian churches and
denominations through organizing ecumenical fellowship or gathering;
b. To collaborate with the programs and initiatives of the Episcopal
Commission on Ecumenism and Interfaith Dialogue of Catholic Bishops’
Conference of the Philippines (CBCP) and the National Council of
Churches in the Philippines (NCCP);
c. To initiate dialogue in the areas of doctrines, worship and morals toward a
greater understanding, appreciation and respect among churches and
d. To develop and strengthen friendship and collaboration among members
of the interested churches and religions;
e. To collaborate in shared advocacies and initiatives among churches and
religions in response to emerging social issues and concerns.

C. Social Action Team

The Social Action Team aims to increase access to basic social services,
implement needs-based programs for human, family, and community development, and
empower the most vulnerable sectors by advancing their causes and alleviating
impoverished conditions. The team covers a multitude of concerns and responds
through synergistic efforts of ministries. Basically, the goals and processes of Social
Action are categorized into three (3): Compassionate Care, Human Development, and
Social Transformation.

Compassionate Care Ministries are active in the Church’s works of Mercy. They
provide special care and preferential option to those who experience barely survival
means of living, crisis or especially difficult situations. Below are the ministries on
Compassionate Care:

1. Health and Nutrition Ministry

The Health and Nutrition Ministry is concerned with the physical well-
being and total health of the person. They seek those who are malnourished,
sickly, and whose healths are neglected due to poverty and related circumstances.

a. Develops a sustainable program for health and nutrition of the parish;
b. Recruits physicians, dentists, nurses and other professionals for the
c. Organizes and mobilizes volunteers for feeding programs;
d. Monitors and periodically evaluates the programs;
e. Creates and manages a data base of beneficiaries;
f. Cascades the programs to the mission areas and works closely with the
g. Establishes partnerships with volunteers, government agencies, non-
government or civic organizations to improve or expand the programs;
h. Performs related tasks as the Parish Priest may assign.

2. Disaster Preparedness and Mobilization Ministry

With the Philippines situated in a hazard-risk location, the urban poor
centers of the Diocese are more vulnerable to man-made and natural disasters.
The Parish serves as a first responder in addressing crisis situations and in increasing
the resilient capacities of the parishioners.

a. Develops an orderly and responsive program for disaster response in the
b. Does stockpiling and periodically monitors availability of relief goods;
c. Creates a data base on hazards, strengths, and resources of the
d. Provides formation and capacity-building for preparedness and
contingency measures;
e. Works with government agencies and non-government or civic
organizations in the design and implementation of activities;
f. Performs related tasks as the Parish Priest may assign.

3. Care for the Elderly Ministry

The Ministry seeks to care for the elderly who are sometimes illiterate,
neglected, and abandoned by their families. The aim is to provide direct services
to address their basic needs for survival and to promote their rights as senior
citizens, assisting them in the attainment of services due to them.

a. Develops a needs-based and responsive program for the elderly in the
b. Mobilizes resources for the program for the elderly;
c. Works with partner organizations, government agencies, and socio-civic
organizations the promotion of the rights and welfare of the elderly;
d. Performs related tasks as the Parish Priest may assign.

Human Development Ministries are highly engaged in capacity-building. They
develop programs to enhance the education and competence of groups and individuals,
as well as to alleviate poverty through wealth creation and economic growth projects.

4. Economic Development Ministry

Economic well-being is important in becoming self-reliant and
sustainable. This Ministry aims to provide access to means which could alleviate
poverty and leverage the creation of wealth in the community by influencing
change in mindsets, structures, and socio-cultural conditions and availability of

a. Works with the poor and marginalized in crafting economic development
programs towards self-reliant families and communities;
b. Designs and implements savings mobilization, micro-financing, financial
literacy, livelihood trainings, entrepreneurship and income-generating
c. Creates management teams to spearhead planning, proper
implementation, monitoring and evaluation of the programs;
d. Partners with government agencies, non-government or socio-civic
organizations to improve or expand the programs;
e. Generates funds that can also subsidize and assist related start-up
programs for economic development;
f. Performs related tasks as the Parish Priest may assign.

5. Education and Scholarship Ministry

Education is a pathway to discovering and maximizing one’s potentials. It
is an asset which equips the person in gaining better employment or in engaging other
income-generating ideas. As much as it is a right, it seems more of a privilege due to the
unaffordable rates of education. This Ministry aims to expand access to educational
opportunities and encourages parishes to be responsive and innovative.
a. Prepares clear guidelines for the educational assistance or scholarship
b. Helps to source out funds from generous parishioners and
philanthropists who are keen with educational causes;
c. Partners with educational institutions supportive of the programs;
d. Takes charge of screening and selection of beneficiaries;
e. Designs a formation program for the beneficiaries;
f. Ensures the sustainability of the program;
g. Performs related tasks as the Parish Priest may assign.

Social Transformation Ministries are devoted to empowering the most
vulnerable sectors by helping them find their voices and paving opportunities to be
heard. They advocate for changes in policies, structures, and systems embedded in the
socio-cultural-political roots of communities. When possible, direct services are also

6. Pastoral Care for Children and Vulnerable Adults Ministry

The PCCVA looks into the lot of children and adults who are in especially
difficult circumstances. They may experience abuses, violence, oppression or
discrimination. The Ministry aims to raise awareness on these issues and to
empower both children and adults as protectors of their rights to safety and

a. Conducts awareness-raising programs and activities for adults and
children on issues affecting them;
b. Develops advocates for children and vulnerable adults by engaging in
formation programs;
c. Organizes a center, desk or a hotline to easily get connected with PCVA
potential volunteers and victims of abuses;
d. Networks with other partners in the community (i.e. Barangay, schools,
etc) in advancing the cause of children and vulnerable adults;
e. Performs related tasks as the Parish Priest may assign.

7. Persons with Disability Ministry (N°POWRD)

This Ministry ensures that steps are taken to involve persons with
disabilities in the overall Parish life. The Ministry works closely with N°POWRD,
which stands for Novaliches Pastoral Outreach for the Welfare and the Resources of the
Disabled, the Diocesan service commission for and with Persons-with-Disabilities. This
PWD Ministry creates parish programs that not only respond to their special needs but,
more importantly, seek to empower them to be productive agents of social

a. Looks for PWDs and involve them directly in parish ministries and
pastoral programs;
b. Provides spiritual and values formation to PWDs and their families;
c. Provide assistance with health and rehabilitation;
d. Offers skills training to PWDs and refer them for income-generating
e. Offers counseling services and involve care-givers in their families and
in the parish;
f. Set-ups an N°POWRD desk and form PWD Advocates in the Parish;
g. Performs related tasks as the Parish Priest may assign.

8. Migrants Ministry (PAMINOVA)

This ministry hopes to organize Overseas Filipino Workers families and
their children to become productive partners in strengthening the family structure.
With the increasing number of OFWs, the parish shall work hand-in-hand with
PAMINOVA, Pastoral Care for Migrants and Itinerant People of Novaliches, the
Diocesan commission who promotes the welfare of migrants and their families, in
addressing the multiple concerns of this sector.

a. Identifies the OFW families in the parish;
b. Conducts OFW Family Formation Program (OFFP) in communities;
c. Organizes the children of OFWs and conducts Sons and Daughters of
OFW Formation Program (SDOFP) in partnership with schools;
d. Provides legal/ paralegal remedies and counseling services;
e. Forms parish advocates for OFW families;
f. Partners with other agencies and groups, concerned with migrant issues;
g. Performs related tasks as the Parish Priest may assign.

9. Labor Ministry

Unemployment and underemployment are challenges greatly affecting the
poorest Filipinos. By organizing the Labor Ministry, the parish can provide assistance to
those who experience issues by providing direct assistance, bridging opportunities for
economic well-being and protecting them from unjust practices.

a. Organizes labor group in the parishes to strengthen church relationship
with the labor sector (workers);
b. Provides consultation and awareness seminar on the rights and
privileges of labor groups;
c. Facilitates skills training to enhance potentials of its beneficiaries;
d. Provides direct services to the families’ of labor sectors by organizing
medical mission and giving of school supplies;
e. Initiates partnership with NGOs, LGUs that offers assistance to less
privileged workers in the diocese;
f. Performs related tasks as the Parish Priest may assign.

10. Land and Housing Ministry

Considering the large population of urban poor, the Land and Housing
Ministry becomes an important component in the work of evangelization. The Ministry
is tasked to further understand, along with the BECs in the mission areas, the issues,

needs and problems that confront the urban poor communities. The Ministry works in
close coordination with the Land and Housing Diocesan Commission.

a. Creates a database of informal settlers in the parish and engages them in
issue-based dialogues affecting their residency;
b. Gathers information on the land and housing issues affecting the parish
and seeks professional and legal guidance from partner agencies;
c. Attends meetings, dialogues, and assemblies concerning land/housing
rights and settlements;
d. Provides spiritual guidance and counseling services to those affected by
e. Advocates for quality housing and policies for the welfare of the poor;
f. Performs related tasks as the Parish Priest may assign.

11. Public Affairs Ministry

The Public Affairs Ministry aims to raise awareness on current socio-
political and cultural issues, form and empower responsible citizenry among the
Catholic faithful, and create opportunities towards a just and humane Philippine society.
This Ministry works for the evangelization of politics by raising the sacred and patriotic
love for one’s country, advocating principled politics and integrity in public service.

a. Forms and organizes Good Governance advocates in the parish;
b. Promotes the love and concern for one’s country by developing “Holy
Heroes” from the ranks of the clergy, religious, and laity;
c. Partners with government agencies, non-government organizations, and
socio-civic organizations in good governance and development programs;
d. Engages in policy studies, consultations, lobbying, and advocacies;
e. Engages in pre, during, and post-election programs and activities;
f. Promotes strong partnerships and active involvement in the Barangay to
make the Barangay a center of development;

g. Addresses justice , protection, peace and order issues through multi-
stakeholder collaborations and by seeking opportunities for the most
vulnerable sectors in society;
h. Performs related tasks as the Parish Priest may assign.

12. Restorative Justice Ministry

The RJ Ministry offers a value-based approach to criminal justice with a
balanced focus on offender, victim, and community. The Ministry seeks to reach those
who are in penitentiaries, jails, precincts, lock-up cells and youth offender reception
centers. The RJ Ministry works for the total development of the correctional community
and for the total well-being of prisoners and detainees in the dispensation of justice.

a. Locates and establishes partnerships with the penitentiaries, jails,
precincts, lock-up centers, and youth offender reception centers in the
b. Builds trusting and helping relationships with the families of detainees
and prisoners;
c. Provide spiritual and socio-emotional support to detainees, prisoners, and
their families;
d. Provides legal/para-legal assistance, case follow-ups, and helps facilitate
the smooth release of those proven innocent or who have served their
e. Advocates for humane, quality and effective rehabilitation of jail residents;
f. Organizes livelihood trainings, value formations, family life seminars, and
other capacity-building initiatives to guide their reintegration in the
g. Performs related tasks as the Parish Priest may assign.

13. Ecology Ministry

The Ministry on Ecology raises awareness and addresses environmental
issues in the parishes. It is concerned in promoting the Stewardship of Creation by
encouraging the parishioners to rethink one’s actions and imminent impact on the
environment. The Ministry advocates for an alignment of policies, systems, and a
parish’s way of life in ways that can preserve, enhance, and sustain life.

a. Promotes the Stewardship of Creation as the preferred way of life in
b. Forms and organizes champions for the environment at the parish level;
c. Conducts awareness-raising programs on Zero Waste Management,
Proper Segregation, and shares with the BECs the significant Church
Social teachings such as Laudato Si;
d. Recommends environment-friendly policies to the parish and to the
e. Initiates partnership with NGOs, LGUs, and other organizations;
f. Performs related tasks as the Parish Priest may assign.


The PPC as a human and organizational system needs guidelines in organizing,
sustaining, and relating with other organizations. This section provides salient points
for the minimum observance of the parishes.

A. Organizing the Parish Pastoral Council (PPC)

1. For newly-established parishes, the Parish Priest may begin to identify and
invite potential leaders, and gradually create an interim PPC. This will allow
the Parish Priest and the lay volunteers to get to know each other, build
rapport, and become more familiar with parish life. Ad hoc positions may be
assigned to the members of the interim PPC.

2. As a pastoral core group, the members can begin the process of understanding
the Diocesan Vision and Mission. A strategic session may be convened to draft
Parish Vision, Mission, and Core Values. An orientation on the roles and
responsibilities of the PPC shall follow. The interim PPC may be consulted in
the set-up of structures, systems, and start-up programs in the parish. After
some time, and with the discretion of the Parish Priest, the group can formally
appoint their leaders following the prescribed process (See below, “Selection
and Tenure of Officers and Members”).

3. Giving formal appointment and a commissioning ceremony can mark the
official mandate to the PPC officers and members.

B. Meetings

1. Quorum: Meetings to ensure merit should constitute a quorum, 50 % plus 1
number of attendees of stakeholders.

2. PPC Executive Committee Meeting: A monthly regular meeting, or an agreed-
upon regularity, is recommended. The Execom shall meet for the purpose of
updating, addressing immediate parish concerns, and monitoring of pastoral
plans/programs to ensure orderliness and vitality in parish life.

3. PPC General Meeting: A bi-monthly (every two months), or an agreed-upon
regularity, is recommended. For purposes of planning, monitoring, and
evaluation of pastoral programs and for the sharing of information on
Diocesan and Vicariate activities, the PPC shall meet regularly.

4. Special Meeting: The PPC shall also meet as the need arises, on a day and
time set by the Parish Priest and/or Chairperson.

5. Parish General Assembly: A Parish GA shall be held once or twice a year.
Members of the PPC, volunteers of ministries and church-mandated
organizations, and partners in the community shall gather to share in the
pastoral vision and plans of the Parish, get updates on policies and programs,
appreciate the outputs and outcomes of pastoral efforts, mobilize support and
receive relevant information.

C. Selection and Tenure of Officers and Members

1. Nomination: Members of the PPC shall nominate three (3) persons by
recommending these three (3) names for a specific position (i.e. Chairperson).
The names will be given to the Parish Priest. Likewise, servant-leaders of
ministries involved in a Team (i.e. Faith in Formation) may nominate
potential Team Coordinators, as agreed by the ministry servant-leaders, by
submitting these names to the Parish Priest.

2. Designation: Based on the recommendations, the Parish Priest shall formally
choose and designate a member or officer to an appointed position. The
Parish Priest reserves the right to exercise necessary research, consultations,
and processes before arriving at a decision.

3. Renewable Three (3)- Year Term for PPC Officers: The PPC Officers—
Chairperson, Vice Chairperson, and Secretary—shall serve for a period of 3
years, subject to extension of another 3 years, when deemed beneficial and
pastorally effective by the Parish Priest.

4. No Term Limit for PPC Members: PPC Members-- Ministry and BEC servant-
leaders-- shall serve continuously, when deemed beneficial and pastorally
effective by the Parish Priest.

5. PPC Officers cannot hold two (2) or more major positions during his/her

6. In case of vacancy due to prolonged illness, death, resignation, loss of trust
and confidence, or transfer of residence among the appointed officers of the
PPC, the newly-appointed officer(s) shall serve only the un-expired term of
the vacated position(s).

7. As President of the PPC, the Parish Priest may formally terminate a PPC
Officer or Member based on valid reasons for dismissal (i.e. Grave err in Code
of Conduct) or when deemed pastorally sound and prudent.

D. Relationships with Other Organizations

1. With Trans-Parochial Groups: Trans-Parochial groups and communities serve
as a resource pool of human capital and talents. They may be invited to join
ministries and parish programs. It is ideal to align the activities of the groups
with the goals of the parish. Once a Trans-Parochial group expresses its
intention to be a parish-based organization, its admission requires further
accountability to the parish and compliance to pastoral policies.

2. With Home Owners Associations: The PPC shall aim to maintain neighborly
and good working relationships with the Home Owners Associations (HOAS).
Parishes shall respect and abide by the guidelines of the association
pertaining to use of common spaces in the community. The same reverence is
expected from the HOAS in matters concerning the Parish. HOAS have no
control over parish or chapel programs and finances.

3. With Partners in the Community: Guided by the principle of subsidiarity and
the exercise of responsibility, a parish may engage in partnerships with the
Barangay, foundations, and other socio-civic organizations, provided that the
partnership (a) is purposive and for the benefit of the parishioners and; (b)
will not incur harm to the Parish and to the Diocese, both in the present and
in the future. Unless authorized by the Diocese, it is advisable for the parish to

only enter into time-bound Understandings or Agreements so as not to bind
the succeeding parish management.


Servant-Leaders bring out the best in people by first bringing out the best in themselves.
The PPC as a body of servant-leaders are called to live lives of integrity, modeled upon
Catholic social teachings and most importantly, upon Christ. This section is dedicated to
assisting members and officers in the proper conduct, respectful of one’s office.

A. Code of Conduct

1. The PPC is a venue not only for matters relevant to the pastoral life of the
parish, but typifies the ideal community of the faithful: a community that is
united in the midst of diversities. Therefore, each member should strive to
keep the unity of the PPC through mutual love, respect and care for one

2. The PPC is to be one heart and one mind with the Parish Priest; therefore,
members must at all times refer to their pastor, through respect and
obedience, as he acts in the person of Christ.

3. Each member, while striving to contribute to the good of the PPC and the
parish in general, is to give his/her honest opinion especially on matters in
which he/she has competence. It is considered as right and obligation to make
their opinions heard, while respecting the opinions of others.

4. Whenever a consensus has been achieved the PPC presents the matter to the
Parish Priest. The Parish Priest, although bound by law to consult the PPC on
matters affecting pastoral administration, may or may not act according to the
recommendation, especially if it contradicts right judgment, diocesan
statutes, and the moral precepts of the Church. The parish priest, by reason of
his pastoral leadership, has the prerogative in matters concerning
administration of the parish.

5. Officers and members of the PPC shall attend regular PPC meetings as well as
emergency meetings called by the Parish Priest. In case of absence, he/she is
to inform the Parish Priest, the coordinator or servant-leader of the reason for
the absence.

6. Officers and members of the PPC shall conduct themselves in a manner
befitting their office, and must therefore be exemplary in faith, morals and
doctrine among the parishioners.

7. By principle of subsidiarity, officers and members of the PPC are to resolve
conflicts and misunderstandings among themselves. They are to act in a
charitable way in solving conflicts when it comes to issues brought up in the
PPC meetings. Character assassination and rumor mongering habits have no
place in the PPC, much more in the Church.

8. Members of the PPC are to be examples of service towards all, especially the
poor and the marginalized. They are to strive to contribute positively to the
teaching of the Lord to take care of the least, the lost and the last, by their
preferential option for the poor as the measuring stick for creation of policies
and programs in the parish.

9. Members of the PPC shall strive to constantly develop themselves through
active participation in formation and trainings.

10. Constant communication among members is encouraged so as to avoid
misunderstandings that lead to conflicts blown out of proportion. Each
member is to strive to patch gaps in communication through respectful and
open dialogue.

B. Discipline and Accountability

1. Commission of offenses mentioned in Canon Law (from Canon 1 364-1 399),
which shall be sanctioned according to the prescriptions of law. These
offenses are committed externally, except those matters of conscience, and are
to be proven. However, no person may be punished without due process.

2. Any member of the PPC who has been proven guilty, may be suspended or
removed by the Parish Priest on the basis of the commission of one of the

a. Conviction of an offense involving moral turpitude;
b. Conviction of an offense in Civil and Criminal Courts;
c. Proven involvement in any well-publicized scandals;
d. Conversion to Non-Catholic Religion;
e. Hostility and open obstinacy towards the Parish Priest, the Bishop, the
Church and Her moral teachings and doctrine.

3. The Parish Priest may suspend or remove any member of the PPC upon valid
grounds, from those mentioned above, without prejudice to due process.

4. Grievance Mechanism: On the occasion that the concerned PPC Officer or
Member would like to be heard by a considerably neutral mediator, he may
first submit a letter regarding the concern to the office of the Vicar Forane for
appropriate resolution. If this is deemed insufficient, he may then submit a
letter to the office of the Vicar General for Administration. Please note that
the Vicar General will only attend to the case, when it has first been processed
by the Vicar Forane. As a last recourse, and only after the Vicar General has
processed the case, the same concern may be submitted to the office of the
Bishop. In the event of legitimate grievances, the PPC is duty-bound to follow
this protocol and promote charity at all times.


Amendments to the guidelines require two-third (2/3) votes of the total number of
Parish Priests and Chairpersons during the meeting convened by the Bishop for this
purpose. The Guidelines shall be reviewed every five (5) years.



The establishment of a Parish Finance Council is mandatory under the Canon Law of
1983. This is also underscored by the Second Plenary Council of the Philippines (PCP
II, 269).

Pastorally, the development of the local church especially in the area of the lay
involvement and participation in the church life entails the maximization of the many
talents in financial management.


Based on Canon 537, the PFC is tasked “to help the parish priest in the administration
of the goods of the parish.” Its role and mission, therefore, is to assist and advise the
parish priest in the development, mobilization and maintenance of the financial and
material resources of the parish.”


As a consultative body, the Parish Finance Council (PFC) has the following function:

a. Develops mechanisms for generating, developing and mobilizing funds to
support the needs of the Parish/Shrine

b. Monitors the income and expenses of the PPC Fund, Ministry Fund and
Chapel Stewardship Team Fund and reports periodically on the results thereof
to the Executive Committee and parishioners

c. Assumes responsibility for the accounting, use, safekeeping, care and
disposition of the movable property of the parish
d. Initiates, facilitates and coordinates the fund-generating activities of the PFC

e. Assists and oversees the physical development of the Parish/Shrine,
specifically the Church, rectory, seminar halls

f. Assists the parish priest in maximizing the use of assets of the parish

g. Studies and develops the creative way of tapping the resources of the people
for self-reliance (Balik Handog Program and Abolition of Arancel System)

h. Performs such other tasks as may assigned to it from time to time.


A. Officers
a. Parish Priest
b. Chairperson
c. Vice Chairperson
d. Secretary
e. Treasurer
f. Auditor

B. Committees and Other Members
a. Fund Raising Committees
b. Balik Handog Program Committee
c. Stewardship Ministry Treasurer
d. Construction/Physical Development
e. Properties & Management
f. Chapel Stewardship Treasurer
g. Pamayanan Servant Leader


To qualify for membership in the PFC, a parishioner must:

a. Have a basic knowledge of accounting, financial management and auditing
b. Have sufficient intellectual and psychological abilities
c. Have the love, desire, interest and time for the fulfillment of duties for the
d. Have at least two years of experience in serving the parish by way of being
active in the ministry, parish organizations
e. Have respectable stature in the community and have no scandalous record in
the community
f. Be open to orientation and formation,
g. Be community-oriented and team-player
h. Be active in the Community building (BEC) and development work


A. Parish Priest - is the head or President since the “Code” entrust to Him the
responsibility for the administration of the entire parish. He shall have the
following duties:
1. Appoint the Officers and Members of PFC;
2. Creates committees whenever necessary, and appoints personnel as may be
needed for the administration of the PFC Fund;
3. Convene and Presides over all PFC, but could request the Chairperson to
moderate the meeting;
4. Works towards the attainment of the mission of PFC, directs and
coordinates its activities;
5. Sign checks and vouchers together with the PFC Chairperson of Treasurer
in the disbursement of funds in accordance with financial norms and
procedure of the council;

6. Lead in the budget hearing for all ministries and support groups and
approved the budget;
7. Formally terminates a PFC member gravely erring in faith and morals and
seriously neglecting to discharge his/her duties and responsibilities.

B. Chairperson
1. Works in close coordination with the Parish Priest;
2. Moderate PFC meeting when delegated by the Parish Priest;
3. Prepare the Agenda for approval of the Parish Priest;
4. Presides all meeting of all Chapel Stewardship Treasurer and Stewardship
Ministry Treasurer;
5. Co-sign checks and vouchers with the Parish Priest in the disbursement of
6. Represents the PFC in all meetings and activities in the parish, Vicariate
and Diocese;
7. Leads the PFC in planning, implementing, monitoring and evaluating its
year-round program of activities;
8. Participates in the evaluation of parish pastoral programs and assist the
Parish Priest in budget hearing for all ministries and support group.

C. Vice Chairperson
1. Assists the Chairperson in the performance of his duties;
2. Assumes the duties and exercises the powers of the Chairperson in the
latter’s absence or inability to do so;
3. Performs such other duties as may be assigned to him from time to time.

D. Secretary
1. Keeps a record of proceedings of all meetings of the PFC and prepares the
minutes thereof;
2. Provide the members of the PFC with notices and minutes of meetings and
other official correspondence;

3. Maintains an accurate and up-to-date directory of officers and members of
the PFC;
4. Receives financial reports from ministries, support groups and PFC;
5. Prepares transparency reports for the church announcements, bulletin
boards and parish newsletter;
6. Safeguards the records of PFC;
7. Performs such other duties as the Chairperson may assign from time to

E. Treasurer
1. Handles the day-to-day transactions of the PFC;
2. In the absence of Chairperson, may sign checks and vouchers;
3. Maintains the Council’s book of accounts;
4. Prepares the financial reports for the PFC’s monthly meetings and special
reports as may be required from time to time;
5. Performs such other duties as the Chairperson may assigned to him from
time to time.

F. Auditor
1. Acts as internal auditor of the PFC’s books of account and as external
auditor to the Chapel Stewardship books of accounts as well as ministry
and mandated organization fund;
2. Performs such other duties as the President/Chairperson may assign
from time to time.

G. Chapel Stewardship Treasurer
1. Handle the day to day transactions of the Chapel (area);
2. Maintain the books of accounts of the Chapel (area);
3. Prepare financial report of the Chapel (area) to the parish;
4. Compute the corresponding amount to be remitted to the parish;
5. Performs such other duties as the President/Chairperson may assign from
time to time.
H. Stewardship Ministry Treasurer
1. Prepare a monthly collection report of the Balik Handog Programs
including list of all donors to the PFC Meeting;
2. Performs such other duties as the President/Chairperson may assign
from time to time.

I. Fund Raising Committees
1. Prepare plans and implements all general/specific fundraising activities
of the Parish/Shrine;
2. Performs such other duties as the Parish Priest or PFC Chairperson may

J. Balik Handog Program Committee
1. Develop, plans and implement creative ways of tapping the resources of
the parishioners for self-reliance
2. Update/report to the PFC the status of Balik Handog members
3. Performs such other duties as the Parish Priest or PFC Chairperson may

K. Construction and Physical Development
1. Plans and implements all projects related to church infrastructures and
other physical development
2. Takes charge of the maintenance of the church building and its facilities
3. Performs such other duties as the Parish Priest or the Chairperson may

L. Properties Management
1. Conducts a yearly inventory of the Church properties
2. Serves as property custodian of the Parish/Shrine
3. Performs such other duties as the Parish Priest or the Chairperson may

The appointed officers and members of PFC shall serve for a period of three years,
subject to extension of another three (3) years, if Parish Priest deems if necessary.


The PFC shall two types of meetings: regular and special.

a. Regular meeting shall be held once a month or every two months
b. Special meetings may be held as the need arises, upon the call of the parish
priest, the Chairperson or at least half of the membership.


The Parish Finance Council is co-equal with the PPC and it works in close coordination
with both of them in performance of its tasks.

a. Its Chairperson sits in the PPC as an ex-officio member
b. It allocates funds to support the programs and activities of the Council,
Ministries and Pamayanans
c. It assists the PPC in the planning, implementing, monitoring and evaluation
of parish programs and activities
d. It coordinates with the Chairperson of the PPC in reviewing the priorities of
programs and evaluating the funding requirements needed to support the
proposed Pastoral Plan
e. It coordinates with the PPC in formulating its own plan for the year
f. It exercises technical supervision over the treasurers and auditors of the
various BECs, Ministries, Organizations and Movements in the Parish.





In line with the nature of churches and chapels which Canon Law defines as buildings
and places intended specifically for divine worship (Can 1214, 1223, 1226), being ever
mindful of the spiritual well-being of our people and becoming increasingly concerned
with the need to properly administer these churches and chapels in order to make them
even more accessible to our people while wisely and prudently regulating their use, and,
moreover, in our desire to provide for a more appropriate organizational structure in
support of their administration, the following are heretofore set forth for the guidance
and compliance of everyone.


a. Parish - is a certain community of Christ’s faithful stably established within a
particular Church, whose pastoral care, under the authority of the diocesan
Bishop, is entrusted to a parish priest as its proper pastor (515)

b. Church - means a sacred building intended for divine worship, to which the
faithful have the right of access for the public exercise of divine worship (1214)

c. Oratory - means a place which, by permission of the Ordinary, is set aside for
divine worship, for the convenience of some community or group of the faithful
who assemble there, to which however other members of the faithful may, with
the consent of the competent Superior, have access (1223); all celebrations may

take place in a lawfully constituted oratory, apart from those which are excluded
by the law, by provision of the local ordinary, or by liturgical laws (1225)

d. Private Chapel - is a place which, by permission of the local Ordinary, is set aside
for divine worship, for the convenience of one or more individuals (1226)

Without prejudice to the provision of 1227, the permission of the local Ordinary is
required for Mass and other sacred celebrations to take place in any private chapel

It is appropriate that like churches oratories and private chapels be blessed
according to the rite prescribed in the liturgical books. They must, however, be reserved
for divine worship only and be freed from all domestic and profane use (1229)


1. Parish Churches are better owned by the Roman Catholic Church in order to
absolutely assure and safeguard her rightful jurisdiction over them and to so
enable her designated pastors to truly and effectively exercise their roles not only
as faithful servants and shepherds of the community of the faithful placed under
their care but also as prudent and vigilant stewards thereto with the right and
duty to administer those places within their parish territory, thereby ensuring
that the uses of these places are in keeping with their very nature precisely as
sacred buildings intended for divine worship.

1.1 As regards the Lot on which the church building stands, a Transfer
Certificate of Title (TCT) in the name of the Roman Catholic Bishop of
Novaliches is sine qua non or necessary condition to establishing for a fact
rightful ownership over the same and ensuring the effective and efficient
pastoral administration and regulation of the building that stands thereon.

1.2 However, if the proper Transfer Certificate of Title is not obtainable, the
viable alternative thereto is for the Church to enter into a Memorandum of
Agreement (MOA) with the Homeowners’ Association concerned as
represented by its Board; the MOA shall be signed by the Roman Catholic
Bishop of Novaliches himself.

1.3 If the property on which the chapel stands is government owned or is
privately owned, a Buy and Sell Contract or a Lease Contract with the
government should be drawn, or a Memorandum of Agreement (MOA)
with its private owner should be made to that effect, or better still, an
arrangement for the privately owned lot to be donated by the owner
directly to the Roman Catholic Bishop of Novaliches, Inc. (RCBNI) should
be effected.

2. Chapels like parish churches are likewise better owned by the Church for the
same reason that like churches, chapels are also places intended for divine
worship. Therefore, private chapels and oratories are discouraged.

2.1 When a Chapel is situated on land covered by a Transfer Certificate of
Title, thereby proving rightful ownership thereof by the Roman Catholic
Church as represented herein by the Parish, the Chapel may be considered
a potential Parish and all the more so because the Parish Priest in fact
already exercises direct supervision thereof.

2.2 If the lot on which the Chapel stands is considered to be an open space of a
Subdivision and therefore intended to be as a matter of fact and of law for
the use of other residents as well, the Chapel in reality is a multi-
purpose buildings at most, not a Chapel in a real and canonical sense
(Cf. Canon 1216). Under the provisions of Pres. Decree No. 1216 and
Republic Act No. 99041, they are supposedly owned by the Government.
Henceforth, in places such as those in open spaces, there is no imperative
need for a “Sub-Parish Council” to be instantly established thereat. Indeed,

such is to be prudently observed so as to avoid unnecessary disputes with
the Homeowners Board and the Homeowners’ Association. The Parish
should instead work hand in hand with the Board on important church
concerns so that the Subdivision homeowners will remain undivided as a
community and at the same time, enable the residents to live their lives
quite harmoniously connected with the Church as represented by the

2.3 All things said, Sub-Parish Councils which are actually already existing
and working harmoniously with the Board of the Homeowners
Associations can maintain their peaceful status quo even if their chapels
are only standing in the open spaces of the subdivisions.

3. Chapels located within government institutions should be for us a
welcome sign that despite official government stance and formal adherence to
the oft-stated principle of the separation of Church and State, Catholics working
in government lack no opportunity nor place to worship and practice their faith.

3.1 Chapels existing within government institutions are to be encouraged and
supported therefore, if only to show the Church’s unceasing mission and
endless desire for renewed integral evangelization among our people and
for growth and development, strengthening and deepening of a culture of
governance and civil service consistent with sound Catholic spirituality
and piety.

3.2 Parish priests under whose territory such government institutions hosting
Chapels do fall should show real concern and profound interest in the
pastoral care of those people. They should make their fatherly if not
fraternal presence felt, encouraging and supporting the conduct of worship
and prayer services in their chapels and possibly helping out in arranging
and conducting retreats and recollections therein. They should see to it
that worship services follow the established liturgical norms of the Church

and that faith formation programs adhere and conform to the teachings of
the Church.

3.3 As for Mass collections, those in charge of Chapels should come to know
about the diocesan provisions and norms on chapel remittances with
respect to their parishes and to practice them accordingly (Infra.).

4. Chapels located within schools and other educational institutions are
presumed to have been given special permission by the Bishop.

4.1 Chapels in schools run by Religious, are understood to be under the care
and supervision of the assigned Religious. Particularly if and when the
school chapel happens to host a Blessed Sacrament, these Religious are
expected to keep and safeguard the Sacrament in the Tabernacle and see to
it that it is given proper respect and reverence at all times.

4.2 Chapels in schools run by private persons or corporations are not given
permission to reserve the Blessed Sacrament. Contrary practice are hereby

4.3 The Parish priest under whose territory such a school with a chapel in it
exists and in which the Most Blessed Sacrament is kept is tasked to make
sure that the Sacrament is sufficiently safeguarded, i.e., placed in a
tabernacle and provided with a vigil light, and given proper respect and
reverence by everyone at all times.

5. Offerings of the Faithful belong to the Church.

5.1 Money and goods in-kind offered by the Faithful on the occasion of a sacred
function such as the Holy Eucharist are totally considered as owned by the
Church. They are rightly Church Property and must be turned-over to the
Church, subject to the accounting policy of the Diocese.

5.2 Collections during Holy Mass in Multi-Purpose Buildings likewise remain
property of the Church as the Mass offered in such places is a service of the
Church to the residents concerned, and the Board acting as Administrator
of such Multi-Purpose Buildings has no right over the Mass collections nor
can it impose charges for the said Sacred Rite.

5.3 There is already an existing Diocesan Policy on Chapel Remittances of
Chapels (Cf. Infra.) for strict adherence and implementation.

6. Allowable Sacred Functions

6.1 Only the Eucharist may be held or celebrated in Multi-Purpose Buildings
and only on Sundays and Holidays of Obligation. On other days of the
week, only Funeral Mass corpore presente is allowed as is the rule for
Masses celebrated in homes.

6.2 In accordance with their nature and demands, Sacred Functions are to be
performed in Parish Churches which are particularly designated for the
purpose; provided however, that if allowed by, or pre-arranged with the
Parish, they can also be celebrated in the Chapels.

6.3 Without limiting the use of Chapels to those that pertain to religious
worship alone but instead broadening and deepening the same through
related activities which would redound to the good of the faithful, e.g., faith
formation such as catechesis, recollection, community meetings, seminars
and workshops, the express consent and approval of the parish priests must
first be obtained.

7. Building or Helping Build Chapels

7.1 No Church or chapel construction may be started without the express
permission of the Bishop of the Diocese. Guidelines on construction of the
chapel shall be followed as designed to fit to the liturgical requirements.
(Guidelines shall be formulated by the RCBNI)

7.2 In this regard, the Bishop shall give permission to chapel construction only
when the Church has established clear jurisdiction and rightful regulation
or control over the lot, through a Transfer Certificate of Title or through a
MOA, as the case may be. Either of these two (2) legal prerequisites should
already be fulfilled or firmly in place before the start of construction.

7.3 Inasmuch as Multi-Purpose Buildings in the subdivisions are considered
government property, the Faithful are not encouraged to help build these
facilities out of their own personal contributions. The Government is in fact
tasked to build these structures and facilities as needed by the constituents.

8. Managing and/or Supervising Chapels

8.1 By their very nature and purpose and for the sake of their rightful
regulation, Chapels should be managed directly, if not at least supervised
by the parish priests under whose jurisdiction these Chapels do fall.

8.2 Except those private chapels or oratories owned by Religious Communities
which are under some particular arrangement with the Diocese, Chapels
are to be managed by the parish priests concerned either directly as in the
case of potential parishes (supra.), or indirectly, i.e., through “Chapel
Councils” composed of lay people in the area who are of proven integrity,
loyalty, and responsibility.

8.3 Without in any way discouraging their initiative or extinguishing their
enthusiasm but rather intent to promote and develop their being servant
leaders in worship, faith formation, and service, parish priests must
establish good working relationships with those in charge of the Chapels.
And while calling them to account regularly and formally for the Chapels
and Chapel communities they so manage and lead, parish priests can help
and enable them to obtain a much wider view of Church beyond their
small Chapel community by installing them as part of the Parish Pastoral
Council itself.

8.4 According to their wise and prudent judgment and without prejudice to
the already existing good dynamics within the subdivisions, parish priests
are called upon to help form, organize, develop and sustain Chapel
Councils in the service of the faithful in the area and in accord with the
Church vision and mission of the Diocese as well as with guidelines and
policies set thereby and therefrom, for the glory of God Almighty and the
good of the entire Church.

9. Process of Forming and Organizing Chapel Stewardship Teams

9.1 With a view to instilling in the minds and hearts of people concerned that
right Christian understanding and proper attitude with respect to
leadership and administration of chapels, that is, in terms of stewardship
and teamwork rather than of personal possession and individual
monopoly, Chapel Stewardship Team is the preferred way of calling and
addressing such a group of people in charge of chapels.

9.2 Parish priests can only effectively help form and organize Chapel
Stewardship Teams by first and foremost conducting regular and frequent
visits to the chapel areas concerned, for it is through these pastoral visits
that they can come to know the people living there much better and learn
to identify without doubt potential leaders from among them.

9.3 If there is already an existing chapel stewardship team in place, or a group
known in more familiar terms as “chapel council,” it is always the wiser to

wait before directly intervening in its affairs; to first observe and study the
chapel community and its group dynamics, i.e., worship, fellowship, and
social service. Only then can the parish priest move more effectively and
with less prejudice evaluate its performance and identify areas for growth
and development.

9.4 If any change in the leadership of the council or team is deemed necessary,
he should first ask people around, people who are actively involved in the
chapel community and in whom he could sense real care and concern for
the common good of the community. It is these people upon whom he
could well rely and from whom he could well ask to nominate leaders and
to carry out this task in writing.

9.5 After receiving the list of nominations, the top three nominees made by
the members of the community at large, are formally announced and
thereafter vetted for integrity and capacity to lead in the service of the
community. Consultations with other members of the community both in
the chapel area (i.e., from below) and on the level of the parish council
leadership (i.e., from above) can and should rightly be made in order to
ensure that the parish priest can come up with the best of choice.

9.6 Once chosen, the parish priest talks privately to the chapel stewardship
team leader-elect and explains carefully to him/her the vision-mission of
the parish and how the chapel community can actually get involved and be
part of the full realization thereof. In this more confidential and formal
discussion with the chapel-leader elect the parish priest can get to see
through much more clearly this leader’s sense and sensibility and thus give
him more appropriate advice and direction.

9.7 After having reached mutual understanding and agreement on the work of
service of the chapel stewardship team leader, then during the celebration
of Holy Mass following that meeting and agreement, the name of the

chapel-leader elect is formally announced to the community and he/she is
subsequently installed.

9.8 After his installation as leader of the chapel community, the new leader is
given the chance and opportunity (maximum of ten days) to choose and
nominate the members of his Stewardship Team, i.e., people who will
work and collaborate with him, at least five but no more than seven. After
talking with each and every one of them, the chapel stewardship team
leader-elect submits their names in writing to the parish priest who in turn
studies the choices and gives his opinion and formal approval.

9.9 Once the names of the chapel stewardship team members are approved by
the parish priest, they are formally announced during Mass and are
subsequently installed with the Chapel Stewardship Team Leader (if he
has not yet actually been formally installed) or in his presence (if he has
already been previously installed).

9.10 Consisting of the (1) Chapel Stewardship Team Leader and (2) his Deputy,
(3) the Secretary, (4) the Treasurer, and (5) the Auditor, the Chapel
Stewardship Team is better completed with two more Council Members
acting as fiscalizers as it were, making them seven in all.

9.11 Once formed as Chapel Stewardship Team, immediately the officers and
members set out to work: work in service and care of their chapel
community and in close coordination and collaboration with their Parish
Priest and their Parish Pastoral Council wherein they are allotted a Council
Seat. Their term of office is three years with the possibility of renewal for
another and final term of three years.

9.12 Chapel Stewardship Team leaders could and should only serve two
consecutive terms. Afterwards they need to stand down for a break of at

least three years in order to give way to others for similar exercise of
leadership in the community. Only afterwards can they be nominated yet
again, approved, and installed by the parish priest.

10. Primary Duties and Responsibilities of the Chapel Stewardship

10.1 It is the primary responsibility of the Chapel Stewardship Team to see to
the upkeep and maintenance of their respective chapel, keeping it clean,
orderly and secure at all times.

10.2 The Team through its Leader is duty bound to regularly consult with their
parish priest and seek his approval prior to organizing and holding any
important and pastorally significant activity or program in their chapel
area. They are likewise to report to him on the outcome of said activities or
programs and solicit his honest opinion and evaluation of the same for
some possible future conduct of similarly related endeavors.

10.3 To foster smooth and close coordination with the mother parish as well as
harmonious collaboration with its instrumentalities and affiliates
particularly the Parish Pastoral Council, the Chapel Stewardship Team is
to set up an organizational structure reflective of that of the Parish with
Ministries similarly named and organized as those in the Parish. The Team
is to conduct therefore its own chapel programs and activities closely
following the same organizational structure and adhering to the same
vision-mission of the mother parish of which it is always a part.

10.4 The Chapel Stewardship Team is to be a model of good stewardship not
the least in matters of temporal and financial importance. It is therefore to
observe and foster financial transparency and accountability at all times.
To this effect, a written financial report of the status of the chapel is to be
submitted to the parish regularly. In connection thereto, the agreed upon
percentile share of the people’s chapel contribution to the mother parish is

to be remitted without unnecessary delay. Copies of the chapel financial
report are to be submitted to the office of the Parish Priest as well as to the
Pastoral Council for easy reference, evaluation, and corresponding action.

10.5 While the Chapel area through its Chapel Stewardship Team is to show
utmost loyalty, fidelity, commitment, and generosity to its mother parish
at all times, the mother parish in turn through its Pastor and Pastoral
Council is to show its greatest solicitude, love and concern for its chapel
community and Chapel Stewardship Team. It must help foster the growth
and development of the chapel community, assists it in meeting its urgent
needs especially in dire and very trying situations, always remembering
that its chapels are a microcosm of its own reality as Church- a Community
of the Lord’s disciples held together by the same faith, hope and love.

The foregoing diocesan guidelines on ownership and management of Church
properties, particularly of churches and chapels, including that on the process of
forming and organizing Chapel Stewardship Teams at the service of their community
are hereby promulgated and approved for the primordial purpose of assisting parish
priests and parish administrators in the wise and prudent discharge of their duties and
responsibilities in taking good care of all Church properties, material appurtenances,
goods, and human resources available to them.

Signed in the presence of the members of the Presbyterium of Novaliches on this
8th day of September, the Nativity of the Blessed Virgin Mary in the Jubilee Year of
Mercy and the Year of the Eucharist and the Family 2016, at the Chancery of the Diocese
of Novaliches, Good Shepherd Cathedral Shrine Complex, Fairview, Quezon City.

Most Rev. Antonio R. Tobias, DD