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Hapag-Asa Program ng Pondo ng Pinoy,San Pablo City

Report on the Organization of PnP Education Committee

May 10, 2005

After the PnP Launching last June 11-12 at the FAT, the Archbishop of Manila, His Excellency, Gaudencio B. Rosales and the Bishops of the Province of Manila have adopted the Pondo ng Pinoy movement as a priority Pastoral Program in the Ecclesiastical Province of Manila. Since this is a priority program, the component of the PnP movement is not simply the gathering of the crumbs being 25 cent to one peso, but what makes PnP strong among in its adherence is the catechetical component. One must be nourished by the Word of God, by education and by catechesis.

PnP PROGRAM COMMITTEE:

PnP organization has four different major committees: Executive, Program, Finance and Audit Committee. The Program Committee caries the load of moving the PnP in view of its progress and development chaired by Bishop Luis Antonio Tagle, together with Msgr. Gerardo O. Santos and Fr. Edwin Mercado.

The Education Committee is under the PnP Program Committee. On November 24, 2004, Education Committee was reorganized and divided into several groupings. It is now multi-sectoral and multi-disciplinary: multi-sectoral does not mean coming only from Catholic schools or institutions or public schools but those engaged in Adult Catechesis or Adult Religious Education, including the business sector.

Organization:

November 24, 2004 – Organization of PnP Education Committee

9^th Flr., Pedro Calungsod Bldg, Paco Catholic School

3:00 – 5:30 PM

a. Groupings

b. Module Writing

c. PnP Program

d. Speakers’ Bureau

December 22, 2004 - PnP Education Com. Meeting

6^th Flr., St. John Bldg, ACM/MAPSA Boardroom, Paco Catholic School - Preliminary Reporting

February 8, 2005 - PnP Education Com. Meeting

6^th Flr., St. John Bldg, ACM/MAPSA Boardroom, Paco Catholic School - Presentation/Reporting of Module Outline

May 3, 2005 PnP Education Com. Meeting

6^th Flr., St. John Bldg, ACM/MAPSA Boardroom, Paco Catholic School

- Final Report and Submission of Modules

The PnP EDUCATION COMMITTEE is tasked to produce modules and to form the speakers’ bureau, for the transfer of technology. This is composed of the different groups, diocesan coordinators, program head of religious education of catholic schools, members of transparochial communities and others. The members will focus not only on sectoral Catechesis, the writing of modules but GOOD TEACHERS as well, fired by the SPIRIT, who knows how to speak the language of the people because this is an evangelization and catechetical program and should not end up only in the collection of 25 centavos.

The MODULE WRITING - each group will be responsible for producing modules for their own sector in order to contain every thing according to needs: from writing, to production and to pilot testing. The modules for 2005 were identified, to be launched this year.

- Integrate the chapter 6 of the “Aral ng Batangueño” especially page 73, as suggested by the Archbishop, which is liberating from and liberating to become. Integral evangelization is holistic as mentioned earlier.

- The focus of the Integral Evangelization Development as emphasized by the Archbishop Gaudencio B. Rosales, is the fullness of life (chapter 6) – to be put in the framework of JPIC – Justice, Peace and Respect for the Integrity of Creation.

- The Focus for 2005 is John 10:10 – “I came that they may have life and have it to the full.”

PnP three major modules:

A. School based Module –

B. Community (Parish Based) -

C. Work Force Communities

References for Module Writing:

1. Encyclical: Populorum Progressio –

2. Aral ng Batangueño by Archbishop Gaudencio B. Rosales

PnP Program as envisioned by the Archbishop Gaudencio B. Rosales:

“Development, Progress or Fullness in life is nothing but the liberation from anything

(and everything) that enslave the human person.”

What enslaves the human person	What liberates the human person
Ignorance	Education and Knowledge
Poverty	Noble and righteous livelihood
Sickness	Healthy lifestyle and practice
Unjust and Selfish attitudes	Education and family training
Selfish Values	Family/social training & example; Religion
SIN	JESUS CHRIST!

It is not only giving but at the same time to be nourished by it.

- Archbishop Gaudencio B. Rosales approved that the next year’s focus will be the Pope’s Encyclical “Populorum Progressio” - as the primary document. This encyclical has to be deepened in the context of adult catechesis and globalization.

- To talk about globalization also in schools - in this context, we proclaim the gospel “Evangelize globalization.” Globalization is the Language of neo capitalism, the language of the politicians, businessmen, economists and technocrats.

- ‘Populorum Progressio’ presents an alternative to globalization.

The Modules’ themes for the next years will be based on the basic tenets of the church’s Social Doctrines are:

1. Integral Development – Human Dignity and Solidarity

2. Respect for Human Life

3. Social Nature of Human Person and Human Equality

4. Universal Purpose of Earthly Goods and Private Property

5. Social Justice and Love (Solidarity and Subsidiary)

6. Association and Participation (Family Life)

7. Preferential Protection for the Poor and Vulnerable

8. Peace and Non- Violence

9. Value of Human Work

10. Integrity of Creation

11. People Empowerment

12. Common Good Inseparable from Good of Persons

The Education Committee Members according to GROUPINGS/CLUSTERS/SECTORS:

I-SCHOOLS (FR. VENUS / SR. ANDY)

a. Public Schools – ICM Coordinators

b. Catholic Schools – CEAP/MAPSA CIE

c. Non-Sectarian -

II-PARISH BASED COMMUNITY (FR. VIC APACIBLE, FR.WENCY)

A. Parishes Diocesan Offices –

B. BEC –

C. Transparochial – Communio Et Missio – Gody (18 communities)

III-OTHER COMMUNITIES (FR. EDWIN)

A. Corporate /Business Community –

B. Urban Poor –

C. Media –

D. OFW –

MEMBERS:

School Sector: Public and Private Schools-

Team Leader: Fr. Venus Suarez Paco Catholic School

Assist. Team L: Sr. Andy Collantes, OSB St. Scholastica College

Private Schools: Sr. Mila Larredo, RVM Malate Catholic School

Ms. Arlene Supnet Pasig Catholic College

Mr. Romy Brazal MAPSA

Ms. Olivia Demingoy Paco Catholic School

Dr. Carol Fallarme De La Salle University

Ms. Teresita Roy San Juan De Dios

Ms. Marissa Belo St. Anthony, Singalong

Ms. Adelaida Villegas St. Scholastica College

Public Schools: Sr. Isabel Dalawangbayan, DC ICAM

Ms. Susan del Rosario Diocese of Kalookan

Ms. Annette Angeles Diocese of Kalookan

Sr. Danilla Garces, SPC Diocese of Cubao

Sr. Aida Pangilinan, MSCT Diocese of Novaliches

Sr. Nora Alialy, MSCT Diocese of Pasig

Ms. Gina Esporlas Diocese of Parañaque

Ms. Ophine Javier Archdiocese of Manila

Ms. Lita Mactal Archdiocese of Manila

Work Force Sector: Fr. Edwin Mercado San Carlos

Helen Lastra Evangelion

Msgr. Bong Lo LMI

Ms. Sabsy Palanca Business Sector

Gody Eala Communio Et Missio

Vovoz Suarez Communio Et Missio

Teresa Tolentino Communio Et Missio

Parish Communities: Fr. Vic Apacible Lay Force

Fr. Degs de Guzman, SDB Communio Et Missio

Gaines del Rosario Lay Force

Mabel Samarista Lay Force

Module Outline of the different sectors:

I. SCHOOLS:

PnP School Outline divided as such:

a. Grade School – to call it Catechesis

b. High School – Christian Living

c. College – Religious Education

d. Graduate Studies – Theology

PnP Syllabus:

A. Salvation History – From God’s Call in the OT and NT >

to the intellectual Content, the Doctrine

B. Church and Sacrament – Response to God’s Love

C. Morality – Response to God’s Relationship

D. Vocation and Commitment – Response to God’s partnership

Framework of the Module:

A. Human Dignity – importance to the individual > community

B. Solidarity – gives more meaning in relating to one another

Ø Integral Development: Doctrine, Moral and Worship

Ø Integration of PnP for college

Private and Public Schools

II. PARISH COMMUNITIES:

Ms. Gaines Del Rosario presented the updated modules for parish communities:

§ from syllabus, objectives, to content

- Status: Run-through stage

- Consists of 10 modules divided into 4 parts:

a) “Pasimula”

b) “Paghahanda ng Puso” – 3 lessons: Love of the Father

c) “Pagbangon ng Puso, pag ahon sa buhay”

d) “ Si Kristo and kaganapan ng Buhay”

- Target audience: BEC & parish communities be combined as one but must be given accordingly to particular audience as BEC or as parish audience.

- Time frame: monthly basis, 2 hours /session with home works – as follow up for individual on a day to day basis

- Format: Mood Setting, Opening Prayer (Panalangin ng Layko), Activity or the Recapitulation, Butil ng Pag-asa (Word of God), butil ng liwanag (Profession of faith), butil ng Pag ibig (Challenges), with short sharing/inputs

- Training: small daily works, homeworks are given throughout the 10 modules,

- Closing Prayer/ PnP song: Kahit isang kusing

Recommendation:

- How can these modules be brought down to families?

- One way to bring it to the level of family is through the “Parish Guide Posts for the Year:

Ø Advent and Christmas – to make PnP “seasonal” modules with advent and Christmas tone

Ø Lent and Easter – have a strong parish catechetical movement particularly the Triduum.

Ø Parish Fiesta – from novena to the day of fiesta, a good occasion to saturate people with PnP.

Ø Flores de Mayo – from flower offering to children’s merienda – best time to catechize the children

V. WORK FORCE

Catechesis for the Work Force will be the three sectors of

1. C orporation and Businesses

2. Informal Sector Basically the Work Force

3. Factories

- The Methodology to be used will be different from parish or any setting.

- The topics will be the current Filipino situation as the starting point, which will operate

A. See Aspect: The presentation of the current Filipino Situation points to the social sins or structural sins as sign of disorder in creation.

B. Judge: Nature and the Dignity of the Human Person as reflected in the Social Teachings of the Church – Man > created in the image and likeness of God, Apex of Creation and Steward for the Common Good > in Corporation and Business Sector.

C. Act Aspect: PnP as a response to the call for solidarity

- Continuing catechesis themes:

Integral Development and solidarity

Workers Solidarity

Spirituality of the work: worker and the workplace

- Bringing PnP to the workplace:

Understanding and defining the workplace: honors, management, employees in metro Manila

- PnP workplace team, a synergy of people who bring with them their circle of influence:

Fr. Allan Dialogo -

Communio et Missio – Gody, Ida

Msgr. Bong Lo – Chinese and Asian Communities

Ms. Sabsy Palanca

Evangelion Foundation

- 2 available Modules for the work force communities:

• “Mahal mo ba ako?” for Catholics A reflection of our time based on the question of Jesus: “Do you love me?” John 21
• “Wish ko, Nawa’y wish mo rin” – for mixed religion, Prayer meetings,
• Goal: To educate and initiate non desk employees into becoming responsible stewards of their personal and company resources.

Survey has been done:

§ Inventory of Priests giving masses in the central business district

§ Catholics – explicit evangelization

§ All Masses being celebrated in Makati Offices- including Priests presiders

§ Office prayer meetings –

What is a Workplace?

Refers specifically to the place of business and employment and its environs where monetary income for one’s livelihood is earned.

In the place of work, there is an exciting blend of people coming from different faiths and religious persuasions.

The CHALLENGE:

Gatekeepers - have the control on

who can come in -believers

Power brokers - major decision makers who can - cynics

influence even the course of society - agnostics

Leaders - exercise authority and influence - atheists

over the workforce

PnP WORKPLACE TEAM

Synergy of people who bring with them their own circle of influence.

Catholic Mass Devotees	Fr. Alan Dialogo
Catholic Office Prayer Groups	Communio et Missio
Chinese/Asian Communities	Msgr. Bong Lo
Bishops Businessmen Conference	Ms. Sabsy Palanca
Company HRD	Evangelion Foundation, Inc.

MESSAGE OF PnP- WORKPLACE

“That work involves the whole person in both body and spirit. All human activity should be in accord with God’s will and human work shares in and imitates God’s activity and expresses dignity.” (cf. LE)

TRAINING NEEDS ANALYSIS

GROUP	TYPE OF EVANGELIZATION	METHOD
Catholics	Explicit	PnP integrated in office masses and prayer meetings
Mixed Religion	Implicit	• Series of forum using AI for “power brokers” & “leaders” • Value-based themes designed for “gatekeepers” • Celebration/launching of PnP- Workplace

Communio et Missio and Evangelion Foundation have existing modules that can serve as vehicle for PnP- Workplace on-going catechesis.

Support needed from PnP:

§ Promotional Materials –

§ Write ups of PnP – where the fund would go

§ FAQ – how are they to be answered.

§ Updates of Groups that have been reached by PnP & how PnP could carry on

Msgr. Gerardo O. Santos

May 10, 2005

Benificiaries of Pondo ng PInoy

THE PONDO NG PINOY MOVEMENT SOCIAL TRANSFORMATION THROUGH INTEGRAL EVANGELIZATION

Rationale:
The Second Plenary Council of the Philippines (PCP II) presents a vision for the Filipino nation.

We shall have to create a free nation:
where human dignity and solidarity
are respected and promoted;
where moral principles prevail in socio-economic
life and structures;
where justice, love, and solidarity are the inner
driving forces of the development.

We shall have to built a sovereign nation:
where every tribe and faith are respected;
where diverse tongues and traditions work
together for the good of all;
where membership is a call
to participation and involvement
and leadership a summons to generous service.

Ours will have to be a people:
in harmony with one another
through unity in diversity;
in harmony with creation,
and in harmony with God.

Ours shall be a civilization of life and love.


Pondo ng Pinoy is a movement to develop a Filipino culture rooted more deeply in love of God and neighbor, especially the poor, through little but repeated acts of compassion, solidarity and sharing. Pondo ng Pinoy is also a community foundation born out of the daily contributions of concerned people that will support programs benefiting the poor. As a movement and as a community foundation, Pondo ng Pinoy calls on all Filipinos to care for others so as to attain fullness of life in God.

Pondo ng Pinoy (PnP) was launched on June 11-12, 2004. Its agenda is Integral Evangelization, bringing the Good News of salvation and liberation to the totality of life, no different from that of PCP II. Its objective is to penetrate all the strata of human life with the vision of the Kingdom of God. The formula is to make effective or operational the love of Jesus in our daily lives. When actions promote moral values, they become good operative habits that are considered virtues. Virtues build character, and character produces morally upright action. PnP aims at reversing society’s neglect of the poor by bringing them to the center of the consciousness of Filipinos and attending to their needs especially in the areas of livelihood, housing, education and health care.

The education component of PnP is its distinctive and hopefully, best feature. PnP promotes the formative dimension of social transformation. It is catechetical in nature – direct proclamation of the gospel values of Jesus Christ. The sharing of twenty-five centavos (0.25) becomes the integrating moment in the catechetical framework. It is the concrete expression of love, of a life lived for others. Thus education is coupled with action on behalf of neighbors.







PnP education focuses primarily on the evangelization and empowerment of the family, without neglecting other sectors and institutions. The family is meant by God to be the first school of discipleship where the parents are the first catechists of their children, and where all the members mutually evangelize each other. (PCP II 576) The family is where concern for neighbor, honesty and the sense of justice, truthfulness and caring for creation should be inculcated.

PnP is a way of bringing to people the social doctrine of the Church as a means for integral evangelization. The Church’s social doctrine presents principles of reflection, criteria of judgment and directives for action oriented towards moral conduct. We need to proclaim these components, “whether convenient or inconvenient – correcting, reproving, appealing – constantly teaching and never losing patience’ (II Tim 4:2).” (PCP II, 292)

The basic tenets of the Church’s Social doctrine are:

1. Integral Development – Human Dignity & Solidarity
2. Respect for Human Life
3. The Social Nature of the Human Person and Human Equality
4. The Universal Purpose of Earthy Goods and Private Property
5. Social Justice and Love (Solidarity and Subsidiarity)
6. Association and Participation (Family Life)
7. Preferential Protection of the Poor and Vulnerable
8. Peace and Active Non-violence
9. The Value of Human work
10. Integrity of Creation
11. People Empowerment
12. The Common Good Inseparable from the Good of Persons

The sectors that PnP education and catechesis want to reach are:

1. Families
2. Educational Institutions –
• Public Schools through the Diocese/Parish Catechists
• Catholic Schools through the Religious Education Department and Campus Ministry
• Non-Sectarian Schools through the Archdiocesan or Diocesan Campus Ministry of the Ministry for Youth Affairs
3. Parishes and Basic Ecclesial Communities (BECs)
4. Movements of Renewal: the Cursillos de Cristianidad, the Catholic Charismatic Renewal, Lay Covenant Communities, the Neo-catechumenal Way, the Christian Family Movement, Marriage Encounter, Focolare, the Movement for a Better World, the Parish Renewal Experience (PREX), etc.
5. Catholic Hospitals and Community-Based Health Care Workers
6. Practitioners of the Media of Social Communication
7. Corporate and Business Communities
8. Tribal Filipinos
9. Peasants
10. Urban Poor
11. Fisherfolk
12. The Disabled
13. Prisoners and other Special Sectors
14. Overseas Filipino Workers (OFWs)

The objectives of PnP education and catechesis are:

1. To cultivate a spirituality of social transformation through the formation of social conscience;






2. To build up a participatory church and caring community through a life long process of learning and self-giving to the poor; and

3. To imbue the culture with the values of the gospel in the spirit of ecumenism and inter-religious dialogue.


PnP AS A COMMUNITY FOUNDATION

Although initiated by the Church, Pondo ng Pinoy (PnP) is not a Church foundation but a community foundation. The community owns the fund it generates. PnP intends to help needy Filipinos, within and beyond the Catholic Church.

1. The Church is the initiator, promoter and steward of PnP. The Church took the first steps in launching the movement and the foundation. The Church undertakes the education of people so as to promote the vision of PnP. The Church takes care of the fund and monitors its disbursement. The Church maintains the focus on the spiritual and cultural values of the movement so as to avoid reducing PnP to raising money only.

2. Although PnP is a community foundation it does not follow that any person can just intrude in the dispensation of the fund. As an alternative to bad governance, PnP should exercise care in the handling and disbursement of the donated money. We learn from history how some groups with political or ideological agenda and narrow interests have manipulated the use of community funds. The renewed culture of compassion and integrity that the PnP movement wants to generate should be mirrored in the operations of the community foundation.

3. The Church is the primary steward of the foundation. For the purpose of ensuring the proper handling and disposal of the fund, the foundation will be headed by a Board of Trustees composed of distinguished lay leaders, religious, priests and bishops. The lay leaders or pastoral workers who will be part of PnP leadership may come from any economic stratum of society, provided they share the orientation of the Church, are committed to and involved in community service, and have shown competence in leadership and management. The empowerment of the poor communities will happen primarily in the management of the actual projects in their midst, of which they are both investors and beneficiaries. The involvement of laypeople, NGO’s, PO’s and other organized groups with a track record of genuine service to the poor is a necessary component of the operations of PnP.


THE ORGANIZATION OF PnP

Since the establishment of the community foundation was the initiative of bishops, the dioceses and parishes will provide the basic framework for the organization of PnP. The spirit of communion and solidarity should be reflected in the organizational structure of PnP. Both as a movement and a community foundation, PnP has a Central Office with dioceses and parishes as local implementing arms. But while PnP uses diocesan and parish offices, PnP is an entity distinct from the Dioceses and Parishes. Hence, PnP will not supplant, but support and enhance diocesan or parochial initiatives or activities, especially those directed towards the well being of the poor.

1. The Priority Areas of Concern of PnP in relation to Diocesan/Parochial Pastoral Plans

a. Since PCP-II, the Church in the Philippines has been pursuing a mission of renewed integral evangelization. PnP can be a tool for evangelization, especially of the “un-churched” who make up 85% of the Catholic population. PnP could serve as initial evangelization and entry point for their participation in the life and mission of the Church. It could also be a venue for ecumenical and inter-religious programs of


dioceses and parishes. Some sectors and establishments that could be targeted are the following: offices, factories, commercial establishments, markets, government institutions, schools, transport sectors, and informal sectors.

b. The PnP orientation should be creatively integrated and adapted to the components of diocesan/parochial pastoral plans, e.g. family life, BEC’s, advocacy, catechesis, ministry to sectors, youth, education, ecumenical and inter-religious dialogue, etc. Local realities must be considered in the adaptation.

c. Priority areas of concern of PnP, i.e. livelihood, housing, education and health care, are the same priority areas of any social action desk or BEC. The evangelization, education, formation and catechetical ministries can integrate elements of PnP wherever possible. Ultimately the various diocesan/parochial groups and structures should work together in promoting the various components of PnP.

d. Fund generating activities and traditional sources of funds of the diocese/parish, especially the newly established ones, will be respected by PnP. If the donors prefer to give directly to diocesan/parochial projects, they are free to do so, while being encouraged to undergo the evangelization program of PnP.

2. Central and Local Organization and Operation

The Diocesan PnP Desk

a. Participating dioceses or apostolic vicariates will set up their own PnP Desk headed by the Bishop, with the Diocesan Chancery as its base. Serving as an arm of the community foundation, the Diocesan/Vicariate PnP Desk will operate within the existing diocesan structure, e.g. the Social Action Center. The diocesan office within which the PnP Desk operates shall assume the operational expenses of the Desk. The PnP Desk will rely, therefore, on the staff of the diocese and parishes, parish pastoral councils, church organizations and ministries for human resource. Consistent with the culture of sharing that PnP is cultivating, volunteerism is to be encouraged in the running of the PnP Desk.

Where possible and needed, the PnP Desk may set up local committees that correspond to the subcommittees of the Central Program Committee (Organizational Development, Education, Promotion, and Projects Review and Screening). Parishes, schools and other participating local bodies must designate a person who will serve as a link to the PnP Desk.

b. The Bishop will appoint a PnP Diocesan/Vicariate Coordinator from among the lay, religious or clergy. The Coordinator oversees the operations of the PnP and the various subcommittees, links with the participating parishes and institutions in the diocese/vicariate and the central office, monitors the collection, submission and distribution of money, keeps records, inspects projects funded by the PnP and regularly reports to the Bishop on the state of the PnP in the diocese/vicariate. The Coordinator must be of good moral standing in the community, must have a record of community involvement, and must be skilled in financial management.

c. The PnP Central Office will prepare the initial programs of PnP. The Diocesan PnP Desk can adapt the materials and programs to fit their local contexts. The central office also acts as the monitoring body of the various initiatives from the dioceses/vicariates and of the total inflow of resources.
Education

The basic operational need is to promote and deepen the understanding of people on the vision, the spiritual, theological and social dimensions of PnP and the principles and values it aims to uphold.





a. There should be a local education committee to be composed of diocesan/vicariate catechetical coordinators and heads of religious education of catholic schools and other groups that the dioceses/vicariates would designate. It shall be responsible for the writing of modules for the sectors and the dissemination of materials through the speakers’ bureau.

b. Formation for capacity building will be offered to people who will help implement the vision and programs of PnP, especially those in the Diocesan/Vicariate PnP Desk, speakers and training facilitators. Skills and technical training will be provided.
Promotion

a. Brochures will be circulated to orient people on PnP. A primer will go with the brochure to further clarify the vision and mechanics of PnP as a movement and a community foundation. It will include guidelines for conducting launchings of PnP.

b. The Central Office of PnP will provide the initial brochures and promotional materials. The PnP Desks will assume responsibility for them when their fund resource begins to stabilize.

c. Promotional activities will be programmed according to the stages of implementation. Since education is the prerequisite for a genuine participation in the giving and collection of the “crumbs”, promotional materials will focus first on education regarding the vision of PnP.

d. Plug-ins will be solicited from Radio Veritas and local radio stations run by the church. Other available radio stations whose owners and/or top management share the vision of PnP will be requested to regularly feature PnP, especially through jingles and ad lines. These will make PnP a household byword. Talk shows and news clips over the radio and television can help promote PnP. Tri-media exposure will optimize awareness.

Gathering of the “Crumbs”

a. All parishes, schools, universities, organizations, etc. are enjoined to deposit their contributions to PnP depository banks and furnish the PnP Central Office and their respective Diocesan Chancery with a copy of the deposit slip. Contributions may also be forwarded to the PnP Desk in the Chancery; the PnP Desk will in turn forward the funds to the PnP Central Office through designated banks. Through the centralization of funds we hope PnP will have a stronger impact on the national scene. It is also a way of giving poorer dioceses access to funds that they could not raise by themselves.

b. The Coordinator will keep separate records of the contributions of parishes, schools and organizations or institutions and submit a quarterly report on the participation of these various conduits in his/her Diocese. The Central Office will track the contributions of the dioceses to the central fund.

Distribution of the “Crumbs”

a. Non-profit organizations, like the diocesan and parochial social action offices, NGO’s, religious organizations and other sectors, can submit to the PnP Desk project proposals for programs that will directly benefit the poor. The proponents must meet the criteria set by the Central Projects Review and Screening Committee to qualify for consideration. The PnP Desk will constitute a Diocesan Review and Screening Committee to recommend to the Coordinator and the Bishop which projects merit support. Projects not exceeding three hundred thousand pesos (P300,000.00) need only the approval of the PnP Desk while those beyond the said amount need to be submitted to the Central Projects Review and Screening Committee for final approval.






b. Projects must have the approval of the bishop to qualify for funding. Projects needing only Diocesan approval must have the endorsement of the parish priest where the project will be carried out. Projects to be submitted to the Central Projects Review and Screening Committee for final approval must be endorsed by the bishop of the place where the project will be implemented. The Diocesan and Central Projects Review and Screening committees will issue a list of priority programs that PnP will support as well as the guidelines in processing and approving proposals.

c. Funds for diocese-approved projects will be released to the PnP Desk. For this purpose, the PnP Desk will open a bank account to which the Central Office could remit funds directly. The PnP Desk must have a separate book of accounts. For projects approved by the Central Projects Review and Screening Committee, funds will be released to the project proponents through the PnP Desk. Memoranda of agreement will be signed between the project proponents and the PnP Desk or the Central Office.

d. The Coordinator is responsible for monitoring supported projects and reporting to the Central Projects Review and Screening Committee. All projects shall be subject to periodic and annual external financial, compliance, management and project-end social audit. The community foundation can withdraw or terminate its assistance at any time should the project proponent, after due process, is proven to have violated the terms and conditions of the assistance and to have failed to act on monitoring and audit findings.

Hapagasa Feeding Program (June-July 2006)

Antipolo P 17,050 920 children

Cubao 176,830 546 children

Daet 44,000

Kalookan 169,675 315 children

Manila 990,422 2,240 children

Malolos 10,710 84 children

Novaliches 285,800 860 children

Paranaque 290,835 722 children

Pasig 113,190 196 children

San Pablo 270,770 563 children

Project Updates

Assistance and Support for Daycare Children and Empowerment of Women in

Highly Depressed Urban Poor Communities

Archdiocese of Manila

Proponent: Akap Bata sa mga Guro-Kalinga, Inc.

Sharlyn delos Santos (not her real name), 7 years old, is a daughter of a street vendor and construction worker. She works on the street to help her parents care and feed for her and her 11 other siblings in Paco, Manila. They live in a cramp 4 x 5 meter house in Paco, Manila. She is one of the millions of street children in the Philippines. Through the support of Akap Bata she was encouraged in her studies and is now a Grade 1 student in a public school.

Akap Bata’s support program for Day Care children targetted assistance for 185 children in four centers. At the end of the project, they reported assisting 76% or 141 children. The children’s centers are located in Tondo, Manila, Paco, Manila and in the Caritas compound. Teachers in the four care centers were equipped with the skills and experience to provide quality care and non formal education. They attended capability building seminars such as the reentry planning workshop for care teachers and the Revised Manual of Day Care Workers seminar. Another major program objective attained was the decrease by 90% of the rate of malnutrition of the children in the daycare centers. In its “socialized feeding program”, parents contribute three to five pesos daily and a committee of parents takes care of cooking for the children on a scheduled basis. Educational materials were also purchased for the children. The recommendation in their report included the plan to request for funds to open one or two more daycare centers to enable them to reach their target of 185 children.

Pondo ng Pinoy Lending Program

Diocese of Daet

Proponent: Diocesan Multi-Purpose Cooperative

Manay Remy, a fish vendor in the Public Market of Daet, recounted in a recent project visit: “Minsan paiba iba ang dating ng kita (income) ko sa pagtitinda ng isda, Minsan P300, minsan 200 lang, pag medyo siniswerte may P500 sa isang araw, pero ang mahalaga, nakakabayad ako ng regular sa utang ko sa kooperatiba”. Sa ngayon, nakatatlong beses na akong mangutang, dahil sa pautang na ito, tuloy tuloy ang aking pagtitinda.

The microfinance program of MSSD allows small entrepreneurs easy access to credit facilities with features not offered by the local usurers. The project initially started with four beneficiaries, to date the cooperative has 70 members with over P60,000 in savings deposits and share capital and a loan portfolio of over P400,000 in regular and salary loans. Businesses supported inlcude dry goods trading, sari-sari store operations, calamansi and vegetable trading, and fish vending.

Augmentation of the Ecological Waste Management Livelihood for the Scavenger’s Organization

Archdiocese of Manila

Proponent: Archdiocese of Manila Ecology Desk

Under the Ecology Desk is the Kabalikasang Samahan Inc., an organization that helps scavengers in their segregation, collection and marketing of wastes. The main goal of this project is to be able to help the scavengers in forming their own business as a group in five years time. The workers are given a daily allowance of P175 fo rthe work that they do. Pondo ng Pinoy funded the construction of the composting facility. they were able to produce a steel structure for storage and green house. Mang Danilo Estinor, president of the organization, says that this project has helped him in his livelihood, the ecology desk is a safer environment that the dump sites and they even earn more money. Aling Anita, who is in charge of the organization’s marketing department said that the projects allows them to store and properly segregate the waste until it is enough to sell to the recycling plants who pay a bigger amount compared to the junk shops. The greenhouse facility also serves as the demonstration area for segregation and composting education for the public andparochial schools under the diocese.

Projects Approved by Local Bishops

	PONDO NG PINOY COMMUNITY FOUNDATION
	Project Submitted and Approved during the period May 1 - July, 31, 2006
DIOCESES/PARISHES	PROPOSAL/ PROJECT TITLE	APPROVED AMOUNT
DIOCESE OF IMUS MINISTRI SA PAGKALINGA RESURRECTION PARISH	SCHOLARSHIP GRANT FOR UNDERPRIVILEGED CHILDREN AND ADULT TRAINING SKILLS WITH VALUES FORMATION	300,000
DIOCESE OF IMUS	EDUCATIONAL SUPPORT FOR THE POOR CHILDREN OF AMADEO BY THE MISSIONARY SISTERS OF MARY CLARET	300,756
DIOCESE OF IMUS MINISTRI NG MAGSASAKA	SCHOLARSHIP GRANT FOR CHILDREN OF FARMERS	300,000
DIOCESE OF IMUS MINISTRI SA PAGKALINGA RESURRECTION PARISH	SCHOLARSHIP GRANT FOR UNDERPRIVILEGED CHILDREN AND ADULT TRAINING SKILLS WITH VALUES FORMATION	300,000
TOTAL	FOR THE DIOCESE OF IMUS	1,200,756
DIOCESE OF NOVALICHES	LIVELIHOOD PROJECT OF THE FIDES MULTI-PURPOSE COOPERATIVE AND MAPAYAPA INTER NEIGHBORHOOD MPC	300,000
TOTAL	FOR THE DIOCESE OF NOVALICHES	300,000
DIOCESE OF SAN PABLO SOCIAL ACTION CENTER SAN PABLO	LIVELIHOOD PROGRAM PROJECT	300,000
TOTAL	FOR THE DIOCESE OF SAN PABLO	300,000
MALOLOS/ NAZARETH HOME FOR STREET CHILDREN	NAZARETH HOME FOR STREET CHILDREN: FOOD AND MEDICAL ASSISTANCE	95,000
MALOLOS/BETHANY HOUSE	FUND SUPPORT FOR THE FOOD SUSTENANCE OF ABANDONED AND DEPENDENT CHILDREN	95,000
LINGAP BATA CENTER/IMMACULATE CONCEPCION PARISH DIOCESE OF MALOLOS	HOME FOR THE ABANDONED AND ORPHANED MALE CHILDREN	98,000
RENE CONCEPTION PEDROZO FOUNDATION/STO. ROSARIO BAGONG BARRIO BULACAN DIOCESE OF MALOLOS	HOME FOR THE ABANDONED AND ORPHANED FEMALE CHILDREN	98,000
TOTAL	FOR THE DIOCESE OF MALOLOS	386,000
ARCHDIOCESE OF COTABATO	LIVELIHOOD PROGRAM FOR MARGINALIZED COMMUNITIES IN THE ARCHDIOCESE OF COTABATO	300,000
ARCHDIOCESE OF COTABATO	SUPPLEMENTAL FEEDING PROGRAM FOR IP SCHOOL CHILDREN	300,000
TOTAL	FOR ARCHDIOCESE OF COTOBATO	600,000
GRAND TOTAL		2,786,756

Project Proposal Format

PONDO ng PINOY COMMUNITY FOUNDATION, INC.

I. Identifying Information

Project Title:

Project Type: (Microfinance, Micro-enterprise, Education, Health, Housing, etc.)

Type of Beneficiaries: (Farmers, Children, Fisher folks, Urban Poor, Women, etc.)

Project Site:

Parish: Diocese:

Proponent Organization Name:

Type of Organization: (People’s Org, Coop, Social Action Center, Parish Organization, etc.)

Proponent Address:

Tel. No. Fax No. E-mail Address:

Contact Person/s: (Names, Designations, Contact Nos.)

Total Project Cost: Funding Requested: Proponent Counterpart:

II. Project Description

a. What issues or problems of the target beneficiaries does the project wish to address?

b. What is the socio-economic situation of target beneficiaries?

c. What are the specific needs of target beneficiaries and how will PnP funds be used to address these needs?

III. Objectives of the Project

a. What are the objectives/output of the project?

b. What critical activities will be undertaken to achieve the objectives of the Project?

c. How will benefits obtained from the project be sustained/enhanced?

d. Describe the potential of target beneficiaries to attain self-reliance or assume responsibility for community development after project end?

IV. Project Management

a. Who are the key officers and staff, if any, who will be involved in implementing the project? (Please state names and positions.)

b. How will target beneficiaries be involved in managing the project?

c. How will the project be managed? What are the internal monitoring and evaluation procedures?

V. Funding Requirements

Expense Items

Counterpart

PnP Funding

Funding from other Sources

Total

VI. Organizational Profile

Please describe the organization. Include information on the organization’s vision, mission and goals, area of operation, number of members as well as types of projects previously implemented and the organization’s track record in implementing these projects.

NOTE: Please submit all documents enumerated in the attached checklist together with the proposal

CHECKLIST OF DOCUMENTS

Organization-related Documents

1. Notarized Board Resolution or Pastoral Council Resolution, if the proponent-implementor is the Parish or the Diocese, indicating the following:

a. Intent of the organization to secure financial assistance from the Foundation.

b. Commitment to safeguard and properly use the Foundation’s financial assistance and to make available at all times their books of accounts and other documents pertinent to the supported project

c. Assignment of project assets in case of default in payment in the case of loans.

d. Willingness to participate in trainings and formations that may be required by the Central Office and to undertake all other necessary activities to improve projects implementation

e. Names of at least two authorized representatives who will sign all documents pertaining to the project

2. Copy of SEC registration. Copy of PCNC/CDA/DSWD registration/accreditation for proposals involving financial assistance of P500,000 and above

3. Copy of proponent’s Articles of Incorporation and By-Laws

4. Audited Financial Statements of Proponent for the last two years

5. Curriculum Vitae of the officers and management staff of the organization.

NOTE: Requirement #s 2-4 are not applicable to proposals originating from the Parish or the Diocese.

Project-related documents

1. Location map showing project sites/areas

2. Detailed financial schedules of proposed budget, projected income statements, cash flow (including notes and assumptions). If project will be implemented across Parishes or Dioceses, the proposed budget should be broken down according to project sites.

Project-specific documents

1. Business Plan (if project is an enterprise)

2. Guidelines for Revolving Credit Funds (if applicable)

3. Documents showing proof of approved funding (if the project will use counterpart funds from other donors)

4. Plan, drawings, specifications for infrastructure, machinery and equipment, etc. (if applicable)

5. Training Design (if applicable)

Implementing Guidelines Project Review, Screening and Approval

THE PONDO NG PINOY COMMUNITY FOUNDATION, INC.

Pondo ng Pinoy is both a Movement and a Community Foundation. As a movement, Pondo ng Pinoy aims to develop a Filipino culture rooted more deeply in love of God and neighbor, especially the poor, through little but repeated acts of compassion, solidarity and sharing, symbolized by the daily giving of 25 centavos. As a Community Foundation, Pondo ng Pinoy is tasked to manage the funds that will be accumulated from the daily contributions of people. These funds and whatever revenues may be gained from investing these funds shall be used solely to support socio-economic development programs or projects to be implemented for the Class D & E population in participating dioceses.

GENERAL POLICY GUIDELINES

1. Processing and approval of proposals shall be based primarily on need and availability of funds. Nonetheless, the Board shall formulate policies to rationalize allocation of funds per Diocese.

2. The Central Office shall process only proposals approved or endorsed by the bishop/s and priest/s of the site where the project shall be implemented. Proposals should be submitted to the Central Office quarterly.

3. Dioceses, the Diocesan Projects Review and Screening Committee of the PnP Desks in particular, and parishes shall be involved in the screening and evaluation of all proposals.

4. The Diocesan PnP Desks are given authority to approve project proposals up to PESOS: THREE HUNDRED THOUSAND (P300,000.00).

5. The Central Office shall respect existing systems, policies (criteria for assistance) and procedures of Dioceses in approving or recommending projects for approval. Nonetheless, these systems, policies and procedures shall be assessed by the Central Office for compatibility with the priorities and standards set by the Foundation. If necessary, Dioceses should be willing to adjust its systems, policies and procedures insofar as projects for PnP funding are concerned.

6. The Central Office shall disburse all financial support to approved proposals through the Diocesan PnP Desk, except for inter-diocesan projects, the funds for which shall be disbursed directly to the proponent; the Dioceses shall be advised on funds directly released to proponents. Release of funds shall be subject to Memoranda of Agreement executed between the proponent and the Central Office and/or the Diocesan PnP Desk

7. Dioceses should be willing to open a separate bank account and establish separate books of accounts for funds to be released by the Central Office.

8. The PnP Desk shall be responsible for reporting to the Central Office on the status of Diocesan-approved projects and how funds were used. The Bishop shall note all proponents’ reports on Diocesan-endorsed projects approved by the Central Projects Review and Screening Committee. Such notation presumes that these reports have been validated by the PnP Desk. All records/ documents pertinent to funds released and projects being assisted should be made available to the Central Office at all times.

9. All funded projects shall be subject to periodic and annual external financial, compliance, management and project-end social audit. The Central Office can withdraw or terminate its assistance at any time should the project proponent, after due process, is proven to have violated the terms and conditions of the assistance and to have failed to act on monitoring and audit findings.

POLICY OF ASSISTANCE

Project Types

The Foundation shall favor development-oriented programs or projects, poor families or communities can tangibly benefit from within three months-one year of project implementation. These programs or projects should:

1. Respond to the problems of poverty and deprivation;

2. Be viable, sustainable and replicable;

3. Have strong community participation;

4. With specific and measurable results;

5. Environment-friendly and gender-sensitive;

6. Build on the experience of the proponent in delivering the intended results.

Initially, programs or projects related to the following will be given priority:

1. Micro-finance - involves individual and group lending for livelihood or enterprise development.

2. Micro-enterprise – involves projects that could generate employment and income for the poor.

3. Housing- provides decent housing to poor families who have acquired security of land tenure but are unable to meet housing construction needs. Should funds be available, bridge-financing for land acquisition or purchase may also be considered.

4. Education- assistance to poor students to acquire formal education or to adults, to increase or enhance their skills for gainful employment or start a business enterprise.

5. Health- programs or projects designed for improved and sustained health condition in poor communities.

Priority Project Sites

Financial assistance shall be limited to programs or projects that will benefit the poor in the fourteen dioceses participating in the Pondo ng Pinoy. These dioceses are as follows:

1. Archdiocese of Manila

2. Diocese of Antipolo

3. Diocese of Cubao

4. Diocese of Daet

5. Diocese of Imus

6. Diocese of Kalookan

7. Diocese of Malolos

8. Diocese of Novaliches

9. Diocese of Parañaque

10. Diocese of Pasig

11. Diocese of San Pablo

12. Apostolic Vicariate of Puerto Princesa

13. Apostolic Vicariate of Taytay

14. Military Ordinariate

Project Proponent

Project proponents must be non-profit organizations such as social action centers, parish social service and development ministries, church-mandated organizations involved with the poor, parish cooperatives and other non-government and people’s organizations. The project proponent must also possess the following:

1. Capability to manage and implement proposed projects as proven by their track record and experience of at least two years in similar development projects.

2. Sound and functional management system as indicated by the presence of financial records and books of accounts, audited financial reports, set of financial systems, policies and procedures.

3. Clear vision-mission-goals as well as management structures and strong organizational leadership.

4. Credibility with the beneficiary community or organization.

5. Endorsed by the Bishop/parish priest of the site where the project will be implemented. If the project is to be implemented across parishes and/or dioceses, all the Bishops and parish priests of the sites involved should endorse the project.

Project proponents unable to fully meet the above requirements will still be considered for as long as the proponents are credible and can present strong proof of need for the project, are willing to be trained on skills that may be identified by the Central Office and accept technical assistance from organizations to be assigned by the PnP Desk or the Central Office.

Terms of Funding

PnPCF assistance shall be given either as loans or grants. It shall cover only direct project costs. Direct project costs refer to direct materials and labor to be incurred or revolving fund for lending to be used in providing the service or product to the community or sector. Institutional costs, e.g. salaries, staff development, equipment, and other management and overhead expenses, shall form part of the proponent’s counterpart.

A set of policies for assistance shall be formulated by the BOT for start up projects that may need assistance beyond direct project costs. Funds for training and formation needs of projects shall be considered on a case-to-case basis.

Technical assistance needs of supported projects or funding requirements of proposals exceeding the limits to be set by BOT shall be referred by the Central Office to its partner-organizations.

Submission of Proposals

A project proposal must be submitted by a qualified proponent endorsed by the parish priest, if for approval of the PnP Desk, and the Bishop of the community where the project will be implemented if for approval of the Central Office. Furthermore, projects requiring financial assistance of more than P100,000.00 should also be accompanied by the following:

Organization-related documents

1. Notarized Board Resolution or Pastoral Council Resolution, if the proponent-implementor is the Parish or the Diocese, indicating the following:

a. Intent of the organization to secure financial assistance from the Foundation.

b. Commitment to safeguard and properly use the Foundation’s financial assistance and to make available at all times their books of accounts and other documents pertinent to the supported project

c. Assignment of project assets in case of default in payment in the case of loans.

d. Willingness to participate in trainings and formations that may be required by the Central Office and to undertake all other necessary activities to improve projects implementation

e. Names of at least two authorized representatives who will sign all documents pertaining to the project

2. Copy of SEC registration. Copy of PCNC/CDA/DSWD registration/accreditation for proposals involving financial assistance of P500,000 and above

3. Copy of proponent’s Articles of Incorporation and By-Laws

4. Audited Financial Statements of Proponent for the last two years

5. Curriculum Vitae of the officers and management staff of the organization.

Requirement #s 2-4 are not applicable to proposals originating from the Parish or the Diocese.

Project-related documents

1. Location map showing project sites/areas

2. Detailed financial schedules of proposed budget, projected income statements, cash flow (including notes and assumptions). If project will be implemented across Parishes or Dioceses, the proposed budget should be broken down according to project sites.

Project-specific documents

1. Business Plan (if project is an enterprise)

2. Guidelines for Revolving Credit Funds (if applicable)

3. Documents showing proof of approved funding (if the project will use counterpart funds from other donors)

4. Plan, drawings, specifications for infrastructure, machinery and equipment, etc. (if applicable)

5. Training Design (if applicable)

It is important that the proposal discuss the issues of poverty in the community and how these are addressed by the proposed project. Guidelines for packaging a proposal according to the Foundation’s requirements shall be made available to interested proponents. Incomplete proposals shall be returned to the PnP Desk for completion by concerned proponents.

Proposals should be received by the Central Office two weeks before the end of a quarter to facilitate processing and release of funds at the beginning of the following quarter. Proposals received after the cut-off period shall be processed together with proposals received in the next quarter.

Processing of the Proposal

All proposals must undergo a screening and evaluation process.

1. Proposals originating from organizations at the parish level shall be pre-screened by an office or committee duly designated by the parish. All pre-qualified proposals together with all supporting documents shall then be endorsed by the Parish Priest to the PnP Desk for final screening and approval (or disapproval) or for further screening and endorsement to the Central Office in case of projects involving costs beyond P300,000.00 .

2. The PnP Desk shall then notify the Central Office in writing regarding approval of projects supported by a list and profile of projects approved to facilitate release of funds subject to the policy on cut-off for submitting proposals.

3. Each project involving costs beyond P300,000 shall be covered by an endorsement letter from the Bishop stating merits for endorsing the project. The endorsement letter should be sent to the Central Office together with all supporting documents.

4. The Central Projects Review and Screening Committee shall undertake final screening, evaluation and approval of projects involving costs beyond P300,000 but not to exceed P1 million. Projects requiring financial assistance of more than P1million shall be recommended by the Central Projects Review and Screening Committee to the Board of Trustees or the Board Executive Committee for decision.

5. The higher the amount involved, the more stringent the Central Office screening process will be. Additional information may be required by the Central Office to satisfy screening and evaluation requirements. Other professional development practitioners from the Diocese where the proposal originated may be tapped to further validate information contained in the proposal or provide feedback on the proposal.

The duration of the process from the Parish to the Diocesan will depend on circumstances obtaining in the Diocese such as efficiency of existing communication systems. Processing by the Central Office however should not take more than two months.

Release of Financial Assistance

1. All funds for approved projects shall be released to the PnP Account of the Diocese within two weeks upon receipt of notification letter or approval of proposals by the Central Office. The Dioceses shall be notified should there be any delay in the release of funds.

2. Initial release of funds to the PnP Desk shall be subject to a bank certification that an account has been opened to be used exclusively for transactions involving the Central Office’s funds.

3. It is strongly recommended that the PnP Desk release funds following the timeframe of critical activities or projected cash flow as per approved project proposal. The Central Office also requires that release of financial assistance be subject to the following:

a. Signed Memorandum of Agreement between and among all parties concerned.

b. A bank certification that an account has been opened by the proponent to be used exclusively for transactions involving the Foundation’s funds for projects involving P100,000 and above.

c. Separate accounting of funds in accordance with generally accepted accounting principles and standards.

4. Subsequent releases of funds shall be subject to the satisfactory performance of the project and the submission of the following:

a. Report on the use of funds.

b. Narrative report on project accomplishments vis-à-vis targets, problems encountered and what have been done in response to said problems, and plan for the next period, highlighting changes, if any.

Monitoring and Audit

1. All supported projects shall be monitored by the PnP Desk, the schedule of which shall depend on the project cycle and status of the project and the organization at the time of funding. Start up projects and projects to be implemented by proponents with less than two years experience shall be monitored more frequently.

2. All supported projects shall be required to submit quarterly progress and end-of- project narrative and financial reports to the PnP Desk. End-of-project financial reports for projects with financial support amounting to P100,000 and below should be supported by proofs of payments such as O.R.s, check vouchers, etc.

3. All projects, except those with financial support of P100,000 and below, shall be subject to an annual financial, compliance, management audit and project-end social audit to be undertaken by the Board Audit Committee.

Sanctions for Violating Terms and Conditions

The Central Office reserves the right to withdraw or terminate its assistance at any time should the proponent, after due process, is proven to have violated the terms and conditions of the assistance, as well as for failure to act on monitoring and audit findings and recommendations resulting to adverse effects on the project and project beneficiaries. The BOT shall formulate policies on sanctions for default in payment of loans.

Cumulative Collection as of DECEMBER 31, 2006

GATHERING OF THE CRUMBS December 31, 2006

PONDO NG PINOY COMMUNITY FOUNDATION, INC.
DIOCESE	CUMULATIVE	2006
	2004 to Dec 31, 06	Collection
ARCHDIOCESE OF MANILA	25,102,837	9,937,646
DIOCESE OF CUBAO	1,128,730	588,248
DIOCESE OF KALOOKAN	829,766	288,315
DIOCESE OF NOVALICHES	978,866	555,152
DIOCESE OF PARAÑAQUE	2,132,679	1,668,088
DIOCESE OF PASIG	1,676,736	765,750
DIOCESE OF ANTIPOLO	1,241,371	46,831
DIOCESE OF IMUS	1,023,064	500,000
DIOCESE OF MALOLOS	1,406,541	924,204
DIOCESE OF SAN PABLO	1,348,161	650,381
DIOCESE OF DAET	168,295	73,295
APOSTOLIC VIC. OF TAYTAY	42,731	21,050
APOSTOLIC VIC. OF PUERTO PRINCESA	58,778	8,500
MILITARY ORDINARIATE	104,553	31,949
HAPAG-ASA FEEDING PROGRAM	22,214,643	5,260,421
CORPORATE CONTRIBUTION	6,589,012	470,883
INTERNATIONAL COMMUNITY	312,715	202,580
NON MEMBER DIOCESES	69,098	47,098
DIOCESE OF SAN JOSE, NE	29,199	29,199
ANONYMOUS/ GENERAL	18,256,343	3,922,657
TOTAL	84,714,118	25,979,016

Feeding Our Future

Writers: Alice Ross Morta-Hermosa and Diana Jean V. Moraleda


In Sta. Clara de Montefalco Parish, Pasay City, 4-year old Devin John sat on a table and played with a jar of coins collected for the Catholic Church’s Pondo ng Pinoy (PnP) initiative. Devin looks like a typical boy you would find in any neighborhood. He is somewhat shy but his eyes hold a slight glint of playfulness and curiosity. His actions may have been a little hampered by the cautiousness one feels upon meeting a stranger, but they were nevertheless energetic. There is almost no sign that more than six months ago, Devin was among the huge number of children who are malnourished.

The 6th National Nutrition Survey shows that 30.6 percent of children aged ten and below are underweight and 31.4 percent are under-height. This indicates chronic and long-standing malnutrition. In raw numbers, this translates to 7.5 million malnourished children. Of these, 1.5 million are “wasting.” This means that they are either skin and bones or bloated due to infections. It is as if these children have been condemned to die. It is because of this desperate situation that the Hapag-Asa Integrated Nutrition Program was set-up.
A Christian response
The Hapag-Asa Program, of which Devin is a graduate, is the flagship program of Pondo ng Pinoy. It is a medically supervised nutrition program that aims to alleviate extreme hunger among poor Filipino children and to improve their overall health condition. The spirit that will sustain the program is hoped to be the same kind of spirit that made possible the multiplication of the loaves and fishes during Jesus’ time. According to Scottish scholar William Barclay: “Jesus took the lead… and thereupon all began to share, and before they knew what was happening, there was enough and more than enough for all… it was the miracle of the changing of selfish people into generous people at the touch of Christ.” Such is the vision of Hapag-Asa. Initiated by philanthropist and former Ambassador Howard Dee, the program calls on the generosity of people who have the smallest amount to share so that poor children from all over the country can live with good health, dignity and hope in their hearts. Dee’s Assisi Development Foundation serves as the overall manager and technical consultant of the program. The Hapag-Asa team, led by Ms. Bell La Fuente, a nutritionist by profession, coordinates program activities with the dioceses and parishes, prepares and keeps track of the budget and maintains the database of beneficiaries.

Hapag-Asa has four major components: supplemental feeding program, education, spiritual formation and livelihood. Under supplemental feeding, a total of 120,000 children is sought to be salvaged from malnutrition and health-related illnesses between 2005 and 2007. Of these, 32,000 will be fed from Pondo ng Pinoy resources. Assisi projects that at least PhP38.1 million will be required to feed 31,800 children from June 2006 to December 2007. Financial means to nourish the rest of the target group will come from the Assisi Foundation, mass collections from Ayala malls and selected parishes in affluent communities and some counterpart from participating groups.

To encourage support from potential donors, different strategies have been employed. For instance, a short film prepared by the Philippine Daily Inquirer (PDI) on the plight of poor children and the kind of help that Hapag-Asa can give them was shown to rich parishioners after each mass. This proved to be a good approach; Hapag-Asa was able to bring in about PhP10 million in just four months. A nationwide fund-raising campaign was likewise sponsored by the PDI. Although not as favorable as hoped, the print ad campaign still managed to add PhP500,000 to the program treasury. Another big source of funds, former Ambassador Dee fondly related, was when two of his friends volunteered to help by accepting cash donations for Hapag-Asa instead of gifts for their 60th wedding anniversary party. On that one night alone, Hapag-Asa collected a total of PhP1.35 million.
At the moment, 13 member-dioceses of Pondo ng Pinoy are implementing on-site supplemental feeding activities. These are the Archdiocese of Manila and the Dioceses of Kalookan, Pasig, Novaliches, Cubao, Daet, Parañaque, San Pablo, Antipolo, Imus, Puerto Princessa, Taytay and Malolos. From the five parishes which led Hapag-Asa’s commencement on January 2005, the program has widened its reach to include some 5,790 children from 85 parishes in these member-dioceses. Pondo ng Pinoy contributes from PhP4,875 to PhP15,525 to each parish monthly to feed between 50 and 100 children. As counterpart, these parishes shoulder the cost of items like liquefied petroleum gas (LPG), transportation going to and from the market, utensils, kitchen equipment and documentation. Another group of 29,000 children is being served by the program from the 25 dioceses which are not part of Pondo ng Pinoy. But the good news is that this is not solely a Church matter; other sectors have also been inspired to take on the cause. Different nongovernment organizations (NGOs), foundations and local government units (LGUs) have pledged to feed 65,500 kids within 2006.
Parishes that wish to implement the Hapag-Asa program in their areas are required to organize and send for training a Parish Action Team (PAT). The six-member PAT is responsible for food preparation, nutritional assessment, and education and support services. It also selects the children who are qualified for feeding and mobilize parish volunteers for actual feeding and other related activities. Children who are between three and 12 years old (considered as the critical stages of development) and suffering from moderate or severe malnutrition are eligible for enrolment in the program. Once a day for five days a week, they are fed on-site in participating parishes. Meals come in the form of viand and rice or heavy snacks like soup or spaghetti. This continues for six months per batch. Religion or religious affiliation is not an issue for enrolment.

To date, the program has done very well. Eighty percent of the 920 children who have graduated from the program had significant weight increases and improved physical conditions. Even skin diseases are healed in just a month. The secret is in the so-called VitaMeal, a mixture of lentils, rice, soy and powdered vegetable, which is added to the food. VitaMeal is rich in minerals, vitamins and proteins. Each parish receives one to seven VitaMeal bags for six months. One bag makes 250 meals. VitaMeal bags which cost PhP1,280 pesos each were supplied by Nourish the Children International (U.S.A.) and Assisi foundation only had to pay one-tenth of the actual cost.

Holistic development

Hapag-Asa emphasizes that on-site feeding is meant only to supplement the meals given at home. Yet sadly, because of severe poverty, some of the children depend entirely on Hapag-Asa to be able to eat. This hinders the recovery of about 20 percent of enrollees in the program, particularly those who are sick with primary complex.

Dee explained that, at first, Assisi did not want to launch into a feeding program precisely because it is a bottomless pit. Feeding programs are sometimes frowned upon by social development circles around the world because they are thought to create too much dependency on people outside the family. However, Dee stressed that 7.5 million children who can be considered the living dead is a blatant appeal to our Christianity. Something has to be done. The foremost goal is, of course, to save malnourished children from death by hunger and malnutrition. But just as crucial is to improve the holistic development of the children and their families and to spread the Good News of God.

To meet these goals, children are taught how to pray and to read through story telling done by volunteers during on-site feeding. Furthermore, mothers’ classes are given to empower women and institute behavioral change necessary in improving family life. Support groups like Caritas Manila and the Pope John Paul II Center for Natural Family Planning open up opportunities for mothers through trainings in livelihood and responsible parenthood. The livelihood skills of mothers are developed so that they can generate income from candle-making, small-scale businesses, and service-related jobs like giving skills on doing a manicure and pedicure. The program also requests a small counterpart from the families of beneficiaries, either in cash (even PhP2 is enough) or in kind (pay for transportation or bring their own plates and utensils). This way, the idea of dole-outs is not instilled and parents develop a sense of responsibility for the welfare of their own children.

At the end of the six months, graduates of the program do not only show an increase in weight but they also show better dispositions. They become more focused, outgoing and affectionate. Lina Laralochea, Hapag-Asa coordinator in Sta. Clara Parish shared, “Hindi na sila nahihiya na magsalita kung ano ang problema nila. Kaya mahal ko itong Hapag-Asa kasi lahat dito parang miracle yung lumabas. Yung mga bata natutong mag-Amen, natutong mag-hug, mag-kiss. Nakita ng mga magulang nila na mahal sila. Ngayon, pati yung mga nanay at tatay hindi na nahihiyang magsalita na mahal nila ang anak nila (They are no longer embarrassed to talk about their problems. That’s why I love Hapag-Asa. Everything seems to be a miracle. The children learned how to say Amen. They learned how to hug and kiss. The parents realized that their children love them. Now, even the parents are not hesitant to show love to their children).” La Fuente agreed and said that at the start of the program, the children are usually spaced out and seemed very distracted. Now, they are livelier and more engaged in life.

Indeed, Hapag-Asa upholds the dignity of the children by getting them out of subhuman situations. Also, it brings dignity to the volunteers. In extending their help, they give more of themselves and thus become more human. La Fuente said that she has been witness to numerous conversions. Volunteers are fired up because they see miraculous changes in the children. She herself draws strength from other people’s experiences. It seems that the program makes recipients and providers alike better Christians.

Whether the children who have graduated from the program will revert to being malnourished or not is hardly in the hands of the program implementers any longer. It can be only hoped that the education, spiritual formation and livelihood components helped instill among families correct eating practices and provided more opportunities for financial self-improvement.

Towards becoming a true faith community

Although a considerable lot has been accomplished by Hapag-Asa, former Ambassador Dee pointed out that what they have accomplished is still very small. To be able to eradicate malnutrition the target of 120,000 children per two years should grow exponentially. What needs to be done is to increase consciousness about the situation. He cited the Leyte landslide tragedy and how Filipinos were able to come together and help because the knowledge of 1,800 people buried alive spoke to them through the mass media. Malnutrition is no different thing, Dee said. In fact, “wasting” children live their lives as if they were dead. More efforts should be done to let people know of the plight of malnourished children and how they can help.

The next necessary step is to gather as many people as possible. Assisi foundation contacted 100 parishes nationwide to offer technical assistance and bags of VitaMeal provided they set up a program of their own. However, only 25 responded. To get the commitment of these parishes as well as parish groups such as the Catholic Women’s League, Ladies of Charity, Legion of Mary and other charismatic groups will help significantly in decreasing malnutrition rates in the country. “Faith has to be shared and translated into action,” Dee said. It is important to strengthen faith but it is more important to bear witness to our faith.

There are many obstacles but the idea is not to be discouraged by the enormity of the task, Dee opined. “Be encouraged by the happy faces of these children who are no longer starving, and see Jesus in them,” he advised those involved in the program, “that’s Jesus smiling at you and thanking you.”

Dee cited Pope Benedict’s encyclical Deus Caritas Est: “Within the community of believers there can never be room for a poverty that denies anyone what is needed for a dignified life.” Echoing what Cardinal Rosales once said to him, Dee concluded that we are still far from being a true faith community. We, the Church, have to keep on loving through acts of charity. “Love of neighbor, grounded in the love of God, is first and foremost a responsibility of each individual member of the faithful, but it is also a responsibility of the entire ecclesial community at every level: from the local community to the particular Church and to the universal Church in its entirety.” Hapag-Asa is one way for the faithful to build a true Christian community by loving one another especially the poor.

***

Six cups of coffee can save the life of the child. Donations to the Hapag-Asa Program are accepted at the following banks: Bank of the Philippine Islands (3061-0858-22), Banco de Oro (228010364), Chinabank (103-57972-19), Equitable-PCI (0115-04248-3), Metrobank 175-7175-50963-8), and Security Bank (141-026133-022).

Hapag-Asa: Bread of Life, Meal of Hope

Hunger of Body and Spirit

Of the many scourges that mankind faces, one might say that hunger is the most insidious of foes. Slowly, yet with sinister certainty, hunger and malnutrition eat away not just a person's health, but also his sense of self-respect, his dignity, and finally, his faith in the mercy of God.
Pondo ng Pinoy, however, has always believed in the virtue of "small things", and that even the smallest advancement can make a considerable difference in a person's life - and thus, even the simplest of meals can still provide sustenance to a hungry child. While it is true that many families must cope with very meager resources, it is the belief of Pondo ng Pinoy that - as in the story of the loaves and fish - modest resources coupled with a community spirit and faith in the compassion of a Merciful God, can indeed work miracles.
And so it was that in nine parishes located in some of Metro Manila's most populous areas - Novaliches, Manila, Caloocan - Pondo ng Pinoy began its humble efforts to give a handful of hungry children a hot, nutritious meal, and transform the family hapagkainan into "Hapag-Asa".

Let the little ones come to Me …

A day at the Hapag-Asa parish feeding center starts out in much the same way as an ordinary day would start in homes across the country - with some exceptions. Here, the family is slightly larger, and includes volunteers from the parish as well as the mothers of some of the children who are the youngbeneficiaries of the Hapag-Asa program. Amid this domestic flurry, however, the Hapag-Asa volunteers work to teach their young guests a number of ordinary habits that have extraordinary effects. The food at the Hapag-Asa table is simple, yet nutritious; it would not be unusual to see a bowl of steaming misua soup, made even tastier and truly healthful by the addition of vegetables - an excellent alternative to instant noodles. Yet what makes a meal at the Hapag-Asa table truly a feast for the spirit are the gentle lessons learned by the children who come to share these simple yet nourishing meals. To say "magandang umaga po." To wash up before eating. To sit properly at the dining table. To say a prayer of thanks before a single morsel is eaten. Courtesy. Cleanliness. Self-respect. And yes, gratitude.

Food for the body. Food for the soul.

A few weeks into the program, the volunteers of Hapag-Asa were rewarded by some of the most heartwarming developments. Along with the improved physical health, the children's mental faculties also became noticeably enhanced. One mother from the a Kalookan City parish was pleasantly surprised when her child - who could only do chores after a litany of instructions - could now go about her tasks with but a few basic directions.
In many ways, the food offered at the Hapag-Asa table is nourishment not only for the body, but certainly for the soul.
Nowhere was this more evident than in several positive changes in the lives of some parents. A mother from one of the participating Manila was so inspired by the program's values formation sessions that she decided to go back to school, to continue her formal education. Other volunteers began to realize the truth behind the time-honored saying "It is better to give than to receive.” Perhaps the most touching change brought about by the Hapag-Asa program was related by one father; a longtime alcoholic, he found - through the program's catechism sessions - the strength to break his destructive habit.
On the whole, the parents participating in the program found a new appreciation not only of their family life, but of their own roles as parents. Many discovered themselves becoming more sensitive to their children's needs, while others realized that although making a living is an essential aspect of family life, so too is setting aside time and energy to attend to their children's spiritual growth. In virtually all the parishes, a spirit of solidarity and friendship evolved among the parents - buoyed by the camaraderie they found in each other, many found a new hope in their future, and in themselves.
Not surprisingly, the Hapag-Asa program also brought much-needed spiritual nourishment to the parish priests of the participating parishes. Encouraged by the involvement of both volunteers and parents, and inspired by the joy of the children, many of the priests found a more profound fulfillment in their pastoral ministry. A priest from Kalookan City promoted Hapag-Asa to his friends residing abroad; one was so moved by the priest's stories of the children who came to the feeding program that he sent two balikbayan boxes filled with toys and clothes for the program's young charges.
Hope, indeed, was on the Hapag-Asa menu.

By Lisa Bueno as inspired by the Hapag-Asa reports


The Hapag-Asa Program aims to alleviate extreme hunger among poor Filipino children. Its four major components: supplemental feeding, health education, spiritual formation and livelihood. A total of 120,000 children nationwide is sought to be salvaged from malnutrition and health-related illnesses between 2005 and 2007. This is a drop-in-the-bucket considering that there are millions of children experiencing hunger. Right now 65,000 undernourished children are enrolled nationwide in 37 dioceses, LGUs, NGOs and schools.

The cost of feeding is P10.00/child per day, five days a week for six months or just P1,200 to feed one child, P12,000 to feed 10 children and P120,000 to support a parish program for 100 children. For donations you may deposit to the following Pondo ng Pinoy Hapag-asa (Current) Bank accounts:

Bank of the Philippine Islands (CA) 3061-0858-22
Banco de Oro (CA) 228020364
China Banking Corp. (CA) 103-57972-19
Equitable PCI (CA) 0115-04248-3
Metro Bank (CA) 175-7175-50963-8

Cardinal Rosales Visits the US

His Eminence Cardinal Rosales flew to the US to visit the Filipino communities there and to promote Pondo ng Pinoy last September, 2006. His trip took him to Alabama, New York, Philadelphia, Boston and Los Angeles. During his trip, he also appointed Bishop Oscar A. Solis, D.D. Auxiliary Bishop of the Archdiocese of Los Angeles as the Pondo ng Pinoy Coordinator for the US.

Proposal Planning Workshop for the Dioceses of Parañaque and Novaliches

The Dioceses of Paranaque and Kalookan both held Proposal Planning Workshops in November, 2006. The half-day workshop in Parañaque was attended by 55 participants coming from the 14 parishes. During this workshop the priorities listed in their Lineamenta: poverty and unemployment, housing and education were the focus of their proposal writing efforts. The workshop in Kalookan was attended by 10 parish priests accompanied by their lay partners. They will be working closely with their SSDM office to identify their priority projects. Both Dioceses will be working to finalize and prioritize their proposals for submission. The workshops were facilitated by Regie Guillen, Program Coordinator of the PnP Central Office.

PnP Coordinators Meeting for Evaluation and Planning

The PnP Central Office held a PnP Coordinator’s Meeting last October 18, 2006 in the RGS Compound, Quezon City. Prior to the meeting a survey instrument evaluating PnP’s education, collection and distribution programs in its partner dioceses’ was conducted. During the meeting, several recommendations were made to improve PnP’s operations and to spread its spirituality of action more effectively. Some suggestions made included: production of modules for the formation of PnP beneficiaries, Central Office assistance in local promotions, and proposal identification and monitoring training for partner dioceses.

A report on the meeting was presented to the PnP Board of Trustees, headed by His Eminence Cardinal Rosales. The Board approved the release of funds for proposals to fund evangelization efforts in the partner dioceses. The PnP Central Office will be presenting the guidelines for approving evangelization projects in the next Board of Trustees meeting in January 2007.

Sharing crumbs with the poor

Gaudencio B. Cardinal Rosales of Manila talks about Pondo Ng Pinoy, a program of sharing "crumbs" with the poor.

PnP Circular No. 2005-003

July 26, 2005

TO : ALL BISHOPS OF PARTICIPATING DIOCESES

RE : Allocation of Funds for Diocesan Projects and Other
Pondo ng Pinoy Matters

Greetings of Peace!

May we inform you of the agreements reached in the last meeting of the Board of Trustees of the Pondo ng Pinoy held on July 12, as follows:

1. Allocation of P12M for use of the 13 participating Dioceses in their projects. The 13 dioceses will share equally in the amount or about P930T per diocese. Another P1.5M was allocated for cross diocesan/national projects.

2. Ratification of the Implementing Guidelines on Project Review, Screening and Approval, a copy of which is attached for reference and guidance. It should be noted that bishops of participating dioceses are given authority to approve priority projects amounting to P300T and below. The project proposal format and list of documentary requirements are provided in the guidelines. Likewise, the requirements for the release of funds from the PnP Central Office to the diocese, for the approved priority projects, are also provided in the guidelines.

3. Reiteration of the Mechanics for the Gathering of the Crumbs for better efficiency and safety in collecting, depositing and reporting of the crumbs. A copy is also attached for reference and guidance.

The Mechanics provides, among others, that the crumbs be directly deposited to PnP's accounts with authorized depository banks and to immediately furnish PnP Central Office of the deposit slip for acknowledgment and issuance of official receipt. It also provides that Dioceses with their own PnP Accounts should transfer funds to bank accounts of the PnP-Central Office in order for their contributions to be officially acknowledged as part of the total contributions received.

Diocesan PnP Desks are asked to submit a monthly report on collection by parish, school, organization/office and individual to the PnP-Central Office as basis for checking the accuracy of records within the 1st week of the following month. The report format is attached.

The PnP's financial report and a report on the collection of the crumbs as of June 30, 2005 from each diocese is also provided for checking. May we request you to please report any discrepancy to the PnP-Central Office.

Considering the mounting activities we are now undertaking for the Pondo ng Pinoy, may we ask you to already designate your PnP Desk Coordinator with whom the PnP-Central Office staff can now directly coordinate on matters pertaining to Pondo ng Pinoy. Please inform the PnP-Central Office of the name and contact number of your designated Diocesan PnP Desk Coordinator as soon as possible.

Lastly, we highly recommend that all parishes be required to designate one Sunday, to be known as Pondo ng Pinoy Sunday, specifically for offering of the crumbs for the Pondo ng Pinoy so as to simplify the system of counting, depositing and reporting of the crumbs.

We trust that you will give these matters your usual favorable and immediate attention.

Thank you and God bless.

ARCHBISHOP GAUDENCIO B. ROSALES, D. D.
Chairperson

PnP Circular No. 2005-001

February 25, 2005

TO: ALL BISHOPS, PARISH PRIESTS, SCHOOL AND UNIVERSITY PRINCIPALS/ DIRECTORS AND HEADS OF PARTICIPATING ORGANIZATIONS/OFFICES

RE: REMITTANCE OF PnP CONTRIBUTIONS

Dear PnP Partners:

Greetings of Love and Justice!

Thank you once again for your continuous support to our PnP movement.

As mentioned in our first circular, distribution of the “crumbs” shall commence when our available funds reach 10 million. We are happy to announce that with your effort to promote our movement and to remit your contributions regularly, we have now reached our target.

The screening and approval guidelines are already being finalized; you shall be advised on how to secure your copy of these guidelines as soon as the Board of Trustees has approved them. In the meantime, we would like to appeal to all of you to please continue turning over your “crumbs” as frequently as possible so we may always have sufficient funds to support proposals for pro-poor projects and to help re-circulate the coins.

Moreover, we strongly suggest that you count your collections in your organization and deposit them in PnP bank accounts instead of bringing them to the Chancery or the Foundation Office to facilitate immediate turnover. Aside from our BPI Savings Account No. 3063-6086-52 and Metrobank Savings Account No. 3-175-50800-8, you may also deposit at any branch of Security Bank, Current Account No. 0141-026133-001. Additional accounts will be opened soon for your deposit convenience.

We trust you will give this appeal your usual favorable, kind attention.

A blessed year to all of you, I remain

Sincerely in Christ,

Archbishop Gaudencio B. Rosales, D.D.
Chairman

PnP Circular No. 2004-001

October 11, 2004

TO: ALL BISHOPS, PARISH PRIESTS, SCHOOL AND UNIVERSITY PRINCIPALS/ DIRECTORS AND HEADS OF PARTICIPATING ORGANIZATIONS/OFFICES

RE: REMITTANCE OF PnP CONTRIBUTIONS

Dear PnP Partners:,

Greetings of Love and Justice!

My heartfelt gratitude to all of you for the selfless and untiring support you have given to our PnP movement. Since the PnP’s launching on June 11-12, 2004, our Foundation office has recorded receipts in the amount of P3 Million. I believe this is a great achievement that could only have been made possible with God’s grace.

Nonetheless, I would like to appeal to all of you to please turnover your “crumbs” more frequently. Turning over the “crumbs” more often helps in re-circulating the coins. More importantly, the sooner we shall be able to reach the P10M fund needed to start distributing the “crumbs” to our poor people through the socio-economic development projects that we shall finance.

As has been explained earlier, the crumbs may be turned over to the following:

• Diocesan Chancery
  
• All branches of PnP depository banks:\
  Metrobank savings account no. 3-175-50800-8
  BPI savings account no. 3063-6086-52
  
  Note: Please make sure that coins have been counted prior to deposit; furnish the Foundation office with a copy of the deposit slip indicating the name of the depositor.
  
• The Foundation Office

PONDO ng PINOY COMMUNITY FOUNDATION, INC.
Caritas Manila Compound
2002 Jesus St.,
Pandacan, Manila 1011

I trust you will give this appeal your most favorable, kind attention.

Sincerely in Christ,

Archbishop Gaudencio B. Rosales, D.D.
Chairman

Inauguration St. Hannibal

St. Hannibal Subdivision Phase 1, marked its inauguration last November 2, 2006 at BRGY. 156 Tramo, Pasay City with the presence of His Eminence Gaudencio Cardinal Rosales, D.D. who cut the ceremonial ribbon together with Fr. Joey Tuazon, the Rogationist Fathers and many other guests as witnesses to the grace-filled event. This memorable moment is the start of a new life for almost 300 beneficiaries, who were left homeless last December 21, 2005 when a huge fire raged through their community. The joy of 34 new houses, and the promise of a new life became a reality through the help of Pondo ng Pinoy, Habitat for Humanity - Philippines, the Pasay City Local Government, St. Hannibal Empowerment Center and many friends who supported the effort to build decent houses for the community. Five months of intensive labor by the homeowners and their neighbors turned their dreams into reality.

During the celebration tokens were given to the new homeowners (bible, keys, collection cans for PnP) by Ambassador Henrietta T. De Villa. The subdivision was named in honor of the Founder of the Rogationists of the Sacred Heart of Jesus: St. Hannibal Mary di Francia. Fr. Dexter Prudenciano of the Rogationists has been tirelessly working and living among the people of Bgy. Tramo through the St. Hannibal Empowerment Center which he heads as Executive Director.

After many years of waiting, finally they have realized their desire to become homeowners. Estrella Buenaflor, Vice-President of the Association and a new homeowner expressed the gratitude of all through her tearful thanks to those who helped make their dreams come true.

Hapag-asa Caravan

The new face of Hapag-asa is the face of Empoy, a young boy with polio who did not smile or laugh. But his Hapag-asa meals enriched with vitameal have turned him into the smiling, animated boy in the picture who was the highlight of his mother’s testimonial sharing during the Hapag-asa Caravan program held on February 10, 2007.

The day began with Diocesan groups from the north and south converging at Guadalupe Bridge. Leading the caravan were the mother and child higantes of Antipolo with banners proclaiming “Maternal health” and “Reduce child mortality.” At the San Carlos Seminary gym, the group celebrated the volunteerism and dedication that is the hallmark of the Hapag-Asa feeding program with a Eucharistic Celebration with main presiders Bishop Pedro D. Arigo, D.D. of the Apostolic Vicariate of Puerto Princesa and Bishop Leo M. Drona, D.D. of the Diocese of San Pablo and Fr. Anton C. T. Pascual of Caritas Manila and concelebrated by priest representatives from the PnP dioceses.

A parade of diocesan flags signaled the beginning of a joyous program of dances, skits and testimonials from each participating diocese. But before this, Ms. Bell Lafuente of Assisi Foundation gave an update on the accomplishments of the Hapag-asa program. To date, Hapag-asa has fed over 75,000 children with the help of 37 dioceses and various local government units, schools, NGOs and religious organizations. She reminded the participants that much still needs to be done with a target of 120,000 children for the year. The program was animated by the emceeing of Fr. Anton and Mrs. Susan de la Cruz of the Diocese of Kalookan. The dance numbers of the childrenof the Dioceses of Cubao, Parañaque, Novaliches and Antipolo showed the difference improved nutrition makes through their energetic movements and bright expressions. Mothers and grandmothers alike showed the lively voluntary spirit with their enthusiastic dancing and touching stories of health restored, faith strengthened and lives transformed by the Hapag-asa program. Pop singers from GMA’s Pinoy Pop Superstars were on hand to enliven the show with their stirring ballads. Video presentations from the other dioceses gave the experience of being on-site with their pictures of their feeding program and varied celebrations. The smile of Empoy said it for all - Hapag-asa’s feeding program is well worth the effort because a child’s life is too precious to waste.

The Story of Jay-Jay

Pondo ng Pinoy’s First “saint”

As inspired by the Homily of
+Gaudencio B. Cardinal Rosales
on the occasion of the 2nd Anniversary of
Pondo ng Pinoy, June 17, 2006
written by: Lisa Bueno

“We can do no great things,” said Blessed Teresa of Calcutta, “only little things with great love.”

The story of young Jay-jay is, in essence, the story of Pondo ng Pinoy, a story of little things, done with great love. Jay-jay, a child in the 5th grade, in all his youthful wisdom understood the theology of Pondo ng Pinoy – of how small things, given with great love and concern for others, can change the world for the better. Each day, he would gather all the 25-centavo coins he could find, to drop into a small, empty mineral water bottle that stood on his mother’s desk at her office. Remembering his teacher’s admonition that the bottles should be filled with small amounts every day instead of in a rush at the last day of submission, he would fill it slowly, day by day, with whatever amounts he could offer as a small sacrifice for the sake of others. He even went as far to refuse the payment of P5.00 from a friend of his mother for a little service he rendered, “Beinte singko na lang po, para sa Pondo ng Pinoy” was his rejoinder to the offer.

Heaven, it seemed, could wait no longer to have this dear child in the company of the angels. A disease similar to leukemia spread quickly through his body. Yet even when confined to his sickbed at the height of his illness, Jay-jay’s thoughts were never far from his little bottle of coins. Murmuring to his mother, he would ask, not for toys or books or food but for his little bottle: “Mommy, akin na, pupunuin ko ‘yun para sa amin ni Jesus.” His mother learned to see, through her son’s eyes, the slowly-filling bottle not as a discarded piece of refuse, but as a vessel of love and a symbol of compassion.

Today, Jay-jay sits at the feet of Christ, and is embraced by the arms of the Savior he loved with all his innocent and trusting soul. His memory lives on, though, not only in his beloved mother’s heart, but in the hearts of all those who see in Pondo ng Pinoy the chance “to do small things with great love”, and to change the world one small loving step at a time. Jay-jay’s love story – for it is indeed a story of love – inspires everyone to look upon the humble containers bearing the Pondo ng Pinoy logo as the Hand of God extended in abiding love and unfailing mercy. His story caused Cardinal Rosales, the father of Pondo ng Pinoy to declare joyfully, “We have our first “saint!” as he asked us to commit to our hearts the gentle words of innocent faith”: Pupunuin ko ‘yun, para sa amin ni Jesus.

Primer On Pondo ng Pinoy

1.What is PONDO ng PINOY?

First, PONDO ng PINOY is a movement, a way of making the Good News of Jesus Christ find concrete expression in the lives of the people, through Catechesis and acts of goodness. (“Love one another as I love you.” John 15:12)

Second, PONDO ng PINOY is a Community Foundation, duly registered with the Securities and Exchange Commission.

2.What are the objectives of PONDO ng PINOY?

The objectives of PONDO ng PINOY are born out of a vision for all of God’s people to attain fullness of life in the family, community in the Church. PONDO ng PINOY aims to bring about the total development of people—both the giver and the recipient—of assistance to be rendered by the Church to address widespread poverty caused by material, economic, cultural, political and social starvation.

3. How does PONDO ng PINOY start?

PONDO ng PINOY begins with the individual being educated or catechized, at the person-to-person level or better still in the family.

Catechetical modules have been prepared for the family evangelization. Sunday Mass homilies on PONDO ng PINOY will also help in communal/individual evangelization. There will be school catechesis for students and teachers of Catholic schools, colleges and universities. Non-sectarian educational institutions will also be included upon participation of the school heads.

The Catechetical modules may be obtained from the Archdiocesan Catechetical Ministry Office (6 th Flr. Saint John Bldg., Paco Catholic School, 1521 Paz St., Paco Manila).

4. What is at the heart of the Catechesis of PONDO ng PINOY?

The evangelization centerpiece of PONDO ng PINOY’s catechesis is LOVE OF GOD and CONCERN FOR THE POOR and the LESS FORTUNATE. PONDO ng PINOY says that this love can be expressed daily in small but good things done for the others, especially those in need. This Christian practice is rooted in the Theology of the Crumbs whose profound truth and value is safely anchored on the Parable of the Rich Man and Lazarus (Luke 16:19-31) and other citations from the Bible.

In the Parable, Lazarus would beg for the crumbs, which fell from the rich man’s dining table laden with sumptuous food. The crumbs would have been enough to answer the paltry needs of Lazarus, and had Dives, the rich man, not ignored the pleas of this poor man, he would not have suffered the torment of hell.

Thus the spirit of PONDO ng PINOY is LOVE and SHARING, done in small things but often, repeatedly, consistently as part of one’s life and values. It says that what is important is not how big the portions given are but how steadily the heart beats for his or her fellowman in need.

Hence the call to action of PONDO ng PINOY is “Anumang magaling kahit maliit basta’t malimit ay patungong langit.”

5. What are the “crumbs” of PONDO ng PINOY?

The “crumbs” are twenty-five centavos or more but not more than one peso. Each individual is encouraged to have his or her distinctive kind of receptacle (an empty softdrink or milk can), which he or she can uniquely label.

6. Who are the source of the “crumbs”?

Literally everyone who feels the love of Christ and wishes to share it with others in a consistent manner can be part of PONDO ng PINOY.

• All individuals—priests and religious, young and old, in or out-of-school youth, professionals, rich and poor.
• Families living out the Gospel in solidarity

7. Can anyone just start filling up his or her own PONDO ng PINOY receptacle?

Only those who have realized the virtue of sharing may give their “crumbs”. Manila Archbishop Gaudencio B. Rosales emphasizes that PONDO ng PINOY is not precisely to collect money, but an evangelization component aimed at formation of the individual. “No one is allowed to give even just 25 centavos if it is not out of love,” Archbishop Rosales said.

8. How will the “crumbs” be gathered?

• Individuals and families may choose any receptacle for the coins they will contribute to PONDO ng PINOY. The parish organization or institution supporting the program may also provide the labeled receptacles.
• Receptacles (cans, envelopes, bottles, baskets, etc.) should be labeled with the words “PONDO ng PINOY” and if possible (but not necessarily) bear the logo. The label may contain such information as the giver’s name and the Parish (and address), where giver belongs.

9. How will the “crumbs” be offered?

It is strongly suggested that the families or individuals make their PONDO ng PINOY offering during the Sunday Mass at their parishes/shrines or chapels, or given directly to the parish office, shrine or convent.

Employees may consign their “crumbs” to their respective companies, provided these are willing to act as conduits of their contributions to PONDO ng PINOY.

Students in schools which are members of CEAP and MAPSA may offer their “crumbs” receptacles in their schools.

Companies and institutions that wish to share with the poor through PONDO ng PINOY may offer their donations through intermediary banks or directly to the Foundation.

Filipinos abroad may make their offerings through institutions or organizations to be identified by the Foundation.

Message of Ambassador Henrietta de Villa

On the launching of PnP Catechetical Modules on September 10, 2004 at the Paco Catholic School Auditorium at 1:00 p.m.

I was just told last night that I have to be here to talk to you about Pondo ng Pinoy. We have an event today for the Sovereign Military Order of Malta since we have a visitor, the Archbishop Emeritus of Birmingham, England. I have to beg off for the afternoon happenings because when Msgr. Gerry calls, no is never in my vocabulary. Besides, this is for the catechists and the education committee people of parishes, and we owe you a lot.

I must congratulate you for what you have just launched, the 12 modules of Pondo ng Pinoy, the handiwork of Msgr. Gerry, the Archdiocesan Catechetical Ministry and MAPSA, make up in essence the Bible of Pondo ng Pinoy. And what you have done now is very good. I shall recommend to the Board that the catechists give us a sample of what you did today – na mailahad nyo rin sa Board members ang mga aralin na inyongbinuo para sa pagpapalaganap ng PnP sa mga pamily at parokya. Thank you…thank you really….on behalf of the PnP Board of Trustees.

Since its launching on June 11 and 12, where is PnP now? What has been the progress of its becoming the “patungong langit” ng ating mga yagit, pati na rin ng mga sakim? Yung “Anumang magaling, kahit maliit, basta’t malimit ay patungong langit” vision of Archbishop Rosales, what is its status now?

Let me go to the technicals first:

• The PnP board of Trustees has been formed, composed of 8 bishops, 2 priests, 1 religious sister and 4 lay people…chaired by Archbishop Gaudencio B. Rosales.

• PnP is already registered with the Securities and Exchange Commission and its temporary office is housed at Caritas Manila.

• To date some 2M pesos have been counted as donations (in the form of checks, bills, coins mostly) from various entities

• 4 basic committees have been organized: 1) Executive Committee composed of the Chairperson, Vice-chairperson, Treasurer, Secretary, and the chairs of other 3 basic committees (election of officers will be held on Monday 13 Sept. during the BOT meeting; 2) Program Committee - in charge of education, promotion and screening of projects; 3) Finance Committee – in charge of fund management; 4) Audit Committee – for check and balance (fiscalizer)

• The Program Committee which carries the load of moving the PnP has met twice. In its first meeting, many questions from the public and from the participating dioceses surfaced…some of which were

• How will the PnP program blend with existing or projected diocesan and parochial pastoral plans?
• What is the relationship between the Church and the PnP as a community foundation
• How will the eternal and local offices function …their connectedness and coordination
• How do we envision the education and promotion aspects of PnP

• To respond to these basic issues and concerns, the Program Committee has prepared a Position Paper for presentation to the PnP Board of Trustees during its meeting on Monday Sept. 13.

• Perhaps of interest to you, would be a recommendation of the Program Committee that for inclusive language , we shall shift to using education in place of catechesis / catechetical

• Another recommendation is to adopt the concept of subsidiarity in relation to the central and local organization of PnP (the foundation can have a subsidiary in every participating diocese and apostolic vicariate)

• We shall also be needing as soon as possible another set of education modules for the other sectors like offices, markets, commercial institutions, the “unchurched” groups, etc.

Let me share with an incident which perhaps is the best gauge for evaluating the status of PnP in the consciousness of our people.

Last Thursday 9 September, the Holy Redeemer parish invited my husband to give a sharing on his devotion to Our Lady of the Sacred Heart, their patroness. It seems that when they browsed the internet for the history of the devotion to Our Lady, the name of my husband was mentioned as a faithful devotee and promoter of devotion to her here in the Philippines.

After his sharing, one parishioner told me, “Naku kailangan pala lahat tayo maging devoto ng Our Lady of the Sacred Heart – kasi hopeless na ang Pilipinas. Sayang yung PnP ni Archbishop Rosales – ito n asana yong hope nating mga hopeless. Ngayon nasapawan na ng Bayanihan Funds. Lahat doon na nag-co-contribution, sa gusto man o sa ayaw.

I wanted to tell him that he got it all wrong. Because putting PnP in line with Bayanihan Funds is reducing it to merely a fund raising activity. PnP is not simply a fund raising - activity It is greater than this – greater and beyond this. It is life. Buhay – buhay na nakakaranas ng langit ngayon ditto sa ating lupa, sa ating panahon. At uri ng buhay rin na magpapatotoo ng langit para sa atin sa kanilang buhay. Kaya dalawang buhay ang sinisuguto ng PnP – buhay ngayon at buhay na darating.

It is true that PnP has a fund-raising component. Fund-raising is not its raison d’eter…the 25 centavos, the savings are our tools for our workout, like the treadmill or the stationary bind we grind to dissolve the fat of selfishness, greed, corruption, while at the same time building our muscles of sharing, caring, gathering. The 25 centavos daily saving is what we may call the concrete expression of the interior disposition, the mindset, the heart decision that sees and accepts the other, especially the poor and marginalized as part of me. When PnP is lived this way , then Pondo ng Pinoy will be understood and appreciated as not only a value or a method or an operation – but a personal and collective paradigm for fraternity – the courage of a new humanity.

You, each one of you here, you will be the movers of PnP education, catechesis is the churchy term. Yes you will be the prime movers, the forwarders of the PnP education. But you have to become its first converts. Because Pondo ng Pinoy calls for, requires and demands a conversion – a change of heart. Nothing more and nothing less. A change of heart that will re-discover the meaning of fraternity, of compassion as being present to others in their suffering. More than that, of being pro-active in removing the root cause of their suffering, aware that doing so could cost you your suffering, too. A change of heart that will re-discover and re-present the meaning of love as all that I am and that I have, I give to you – today, everyday, all the days.

Other than this, we have no option actually. Now it is fiscal crisis. Tomorrow it could be death. Worst of all, forever and ever it could be hell.

It is up to you. It is up to all of us in this auditorium to make Pondo ng Pinoy work. To give Pondo ng Pinoy as the new impulse and the new hope for our people.

Think about it. Better still, get moving and do it.

HOMILY OF BISHOP JOSE OLIVEROS

Folk Arts Theater
June 12, 2004



PONDONG PINOY: SIMBAHAN NG MGA DUKHA
Mt. 25:31


Pagkatapos nating marinig kahapon ang maalab at makabagbag-damdaming pagbabahagi ng bagong Arsobispo ng Maynila tungkol sa malagim na katotohanan ng kahirapan at at ang nakakaawang katayuan ng mga mahihirap sa Kamaynilaan at sa buong kapuluang Pilipinas at s akabilang dako naman ay ang udyok ng pag-ibig ni Hesus sa pagtatatag ng Pondo ng Pinoy bilang isang munting hakbang sa ating paglalakbay patungo sa kaganapan ng buhay, parang anti-climactic na lamang ang anumang aking sasabihin na maaari nating pagnilayan bilang karagdagan at pagpapalalim.

Tanging bulag lamang ang makapagsasabing walang kahirapang umiiral sa ating bansang Pilipinas sa kasalukuyan. Bukod sa binanggit kahapon ng mga taong mahihirap na namumuhay sa barong-barong sa mga slums at squatters areas, sa magkabilang panig ng riles na umaabot hanggang sa aming lalawigan ng Bulacan at maaaring lampas pa rito, mga taong namumuhay sa mga kariton, mga sidewalks, at sa ilalim ng mga tulay, mayroon ding mga kapus-palad na ang mga tirahan ay nakatirik sa tabi ng ilog at gilid ng mga bangin gayundin sa ibabaw ng tubig ng dagat.

Noong nakalipas na Linggo lamang dinalaw naming ang isa sa mga island parishes na ginawa naming mission parish sa diocese ng Malolos. Mahirap ang buhay ng tao sa mga lugar na ito. Nabubuhay sila sa biyaya lamang ng dagat na kung minsan ay siya ring sumisira sa kanilang mga ari-arian. Hindi naming alam na napataon an gaming pagdalaw na number 4 pala ang taas ng tubig sa pagtaib ng dagat. Pag number 4 pala ang taib o high tide ay umaapaw ang tubig ng dagat, pinapasok ang kabahayan at ang buong isla ay napupuno ng ng tubig dagat. Napuno ng tubig kahit na ang Simbahan, kaya kami ay lumusok at nakapaglakad sa kalsadang lampas tuhod ang taas ng tubig. Kawawang kalagayan na kinamihasnan na ng mga tao roon na di naman nila malunasan o maiwan dahilan sa kahirapan ng buhay.

Ayon kay Gustavo Gutierrez, isang kilalalng liberation theologian, ang kahirapan ay nangangahulugan ng kamatayan dahil sa gutom, sakit, kakulangan ng mga bagay-bagay para magkaroon ng buhay. Poverty brings not only physical death but also mental and cultural death. Sa ganitong kalagayan, hindi maaaring magwalang bahala o magsawalang-kibo na lamang ang Simbahan. Dapat kumilos ang Simbahan, kung talang ito’y sakramento ng kaligtasan, kung ito’y tunay na Simbahan ni Hesukristo.

Ito ang diwa at pahatid sa atin ng Salita ng Diyos na ating ipinahayag ngayon mula sa Ebangelyo ni san Mateo. Sa dakila at huling paghuhukom, huhukuman tayo sang-ayon sa ating ginawa o hindi ginawa sa pagtulong sa mahihirap at mga taong nangangailangan. Wala sanang taong magugutom o mauuhaw, wala rin gtaong mawawalan ng isusuot at matitirhan, walang taong mamamatay sa lungkot ng karamdaman at ng bilangguan , kung may mga taong magbibigay ng pagkain at inumin, magbabahagi ng kanilang damit at tahanan, maglalaan ng oras sa pagdalaw sa mga maysakit at at mga bilanggo. The state of our economy today, the pitiable plight of the poor throughout the land, the anguished cry of the hungry children, the unhealthy look of people living under subhuman conditions in the dumpsite of Payatas is the result of the selfishness, the greed, the indifference and the indolence of people like us who call ourselves Christians.

Kaya naman kinakailangan panindigan natin ang ating pagiging kristiyano, na bahagi ng SImbahang itinatag ni Kristo. Bilang kaanib ng Simbahan kinakailangang kumilos tayoat magkaisa sa pagbabalikat ng misyong iniatang sa atin bilang bahagi ng Simbahan, a Church on the state of mission. Maliwanag ang misyong ito na ibinigay sa atin ng Panginoong Hesus. Umaalingawngaw ang kanyang tinig sa ebangelyo ngayon. “Sinabi ko sa inyo: nang gawin ninyo ito sa pinakahamak sa mga kapatid kong ito, ito ay sa akin ninyo ginawa…Nang pinagkaitan ninyo ng tulong ang pinakahamak sa mga ito, ako ang inyong pinagkaitan.” Ang mga mahihirap at mga kapus-palad ay nagdadala sa atin ng presensya ni Kristo. Tayong lahat ay magkakapatid kay Kristo. Ang Simbahan ay para sa lahat, mayaman o dukha. O mas dapat nating sabihin marahil ang Simbahan ay may tanging pagmamahal sa mga dukha at sangayong sa pananaw ng Ikalawang Konsilyo Plenario ng Pilipinas, nais nating maging isang tunay na Simbahan ng mga dukha.

Mahalaga sa mga dukha na Makita at makilala na ang Simbahan ay kaibigan nila, hindi lamang isang protector o tagapagbigay sa kanila. Ang Simbahan ay hindi lamang Simbahan para sa mga mahihirap o Church for the poor, kundi Simbahan ng mga mahihirap, a Church of the poor. Nakita natin ang malungkot na larawan ng malayong agwat ng Simbahan sa mga mahihirap sa tinatawag na EDSA III. Bakit ang EDSA Shrine na simbolo ng pakikibaka ng Simbahan laban sa mapang-aping dictadura at baluktot na pamamahala ay kusang dinumihan , inihian saan-saan, tinapunan ng kung anu-ano. Para bagang ibinuhos ang kimkim na galit sa Simbahan ng mga taong galling sa mga slums at squatter areas. Bakit kaya? Bakit hindi nila nararamdaman na ang Simbahan ay kakampi nila? Tanungin nga natin ang ating sarili. Baka ang dating natin sa mahihirap ay ay masyadong nanggagaling sa mataas na posisiyon ng kapangyarihan – a position of privilege and power.

Iba naman aang dating ng Panginoong Hesus para sa atin. Ang kuwento ng Panginoon ay kuwento ng pakikipagkaibigan. I no longer call you slaves but friends. Hindi k na kayo itinuturing na alipin, kundi mga kaibigan. Ang pakikipagkaibigan ay nangangahulugan ng pagkaka-pantay-pantay, pag-iibigan. Kay dapat ang mga bati sa mga dukha ay kaibigan. , mahal kita; kaibigan, kailangan kita; kaibigan, kailangan tayo ay magkaisa. The French poet and philosopher, Albert Camus, captures the essence of friendship when he wrote:

Don’t walk in front of me,
I may not follow.
Don’t walk behind me,
I may not lead.
Walk beside me,
And just be my friend.

Church of the poor, Simbahan ng mga mahihirap. Ang Simbahan na naglalakbay kasama ang mga mahihirap. The Church walking beside the poor and just being a friend of the poor. Ang misyon ng Simbahan sa Pilipinas ay ang makipagdialogo sa mga dukha – dialogue with the poor as friends. Ang dialogo ay hindi basta usapan lamang. Kailangan ang pag-uusap o ang pagsasalita. Pero hindi dapat puro daldal lamang katulad ng nangyayari sa ating Congreso ngayon. Mas kailangan natin siguro ngayon ang daldal- bawas. Kung sinabi natin na may heresy of action, mayroon ding heresy of talking. Kung sa cell phone ay may text and talk, sa Simbahan ay dapat na may talk and act.

Kaya naman ang dialogo ng Simbahan sa mga dukha ay dapat maging dialogo ng buhay at ikabubuhay. Dialogue of life-dialogo ng buhay. Kinakailangang buksan natin ang ating mga mata sa katotohanan ng karukhaan sa ating bansa. Ang ating mga kabataan ay dapat matuto ng pakikipamuhay sa mga dukha. Kahit na ating mga seminarista ngayonay bahagi na ng kanilang paghuhubog ang exposure at pakikipamuhay sa mga mahihirap sa mga mahihirap maging ito’y sa rural o urban areas. Lima sa aming seminarista s Marinduque ay na-expose sa Payatas nitong bago mag-election. Sila ay nagkukuwento sa amin kung paano pinagsamantalahan ng mga kandidato ang mga mahihirap. Tinutukso ng pera para sumama sa rally. Gayon din naman, sa kabila ng marami sa ating mga graduates ang nais mag-abroad pagkatapos nilang mag-aral. Mayroon din kaming alam na mga young professionals na naglalaan ng sarili sa paglilingkod ng walang bayad sa mga mahihirap.

Kung may dialogo ng buhay, dapat may dialogo rin ng ikabubuhay. Dito masusubok natin bilang Simbahan ang ating tunay na pakikipagkaibigan samga mahihirap. Dito pumapasok an gating inilulunsad na Pondo ng Pinoy. Ang Pondo ng Pnoy ay isang konkretong pagpapahayag ng malinaw na pagtawag ng Simbahan na maging SImbaha ng mahihirap. Sana maging bukas tayo sa mga pangangailangan n gating kapwa. Sana magtulungan tayo para sa kanilang ikauunlad. Ang pag-ibig ni Kristo ang nag-uudyok sa atin. Ang salita ni Hesus sa Ebangelyo ang nagbibigay sa atin ng pakikipagkaibigan sa mahihirap.

Sabi ng refrain sa likha ni Fr. Carlo Magno Marcelo, “Anumang magalin gkahit na maliit basta’t malimit ay patungong langit Kahit isang kusing, ito ay may dating sa may pusong may pag-ibig, may panagarap na sasapit at ang tanging sandigan niyang sandigan ay ang Diyos at kapatid.” Ang dakila at huling paghuhukomna inilalarawan sa Ebangelyo nagyon ay ang ating mapapagtagumpayan, kung gagawin nating araw araw ang maliit at malimit nating paghuhukom sa sarili sa pakikiisa sa layunin ng Ponong Pinoy!

Pondo ng Pinoy Theme Song

Theology of Pondo ng Pinoy Part Two

Theology of Pondo ng Pinoy

Pondo Ng Pinoy Advertisements

Here are some advertisements as internet materials that deals with Pondo ng Pinoy.

Participating Dioceses

• Archdiocese of Manila
• Diocese of Antipolo

• Diocese of Cubao
• Diocese of Daet
• Diocese of Imus
• Diocese of Kalookan
• Diocese of Malolos
• Diocese of Novaliches
• Diocese of Parañaque
• Diocese of Pasig
  
• Diocese of San Pablo
• Apostolic Vicariate of Puerto Princesa
• Apostolic Vicariate of Taytay
• Military Ordinariate

The original Pondo ng Pinoy Logo

The CROSS: The CROSS symbolizes Jesus Christ, who came so that we might have fullness of life.

The HOUSE: The HOUSE signifies both the CHURCH and the HOME. The home is the sanctuary of the family, where the first catechism is learned and the first prayers are said. It is here that the seed of generosity and love are first planted. Homes, side by side and working together, become the Community.

The HEART: The HEART is composed of two figures: a bigger one symbolizing the father or mother; or our fellowman; the other smaller figure symbolizes the child, son or daughter, or the least, the lost of our fellowman to whom we reach out.

The COINS: The COINS symbolize the crumbs that we share daily: "Anumang magaling, kahit maliit basta't malimit ay patungong langit."

The colors are: red, white, blue and yellow - the colors of our flag, to symbolize our oneness as a people, as a country.

Theology of the Crumbs, Part Two

“Five Loaves & Two Fish, Bridging the Gap Between Dives and Lazarus”

Fr. Ambo S. David

“Between us and you is a wide gap that prevents anyone from crossing who might wish to go from our side to yours or from your side to ours.” (Lk 16:26)

It doesn’t take much to imagine the wide gap that father Abraham speaks about. We just need to look at the great divide between the rich few and the poor majority in this country. The gap remains unbridgeable, so how can we even hope to gather the scraps that fall from the rich man’s table?

I hate to say this, but it is becoming clearer and clearer to me that the scraps from the rich man’s table are not the kind we would wish to gather for pondong pinoy. These are scraps from unbroken bread, which the rich man in the story never intended to share in the first place. Perhaps he was really saving them as bait for the hungry fishes that will also end up in the rich man’s table.

This narrative is every bit an indictment of the privileged few who think they have everything to gain by further widening the gap. The gap is like a mote surrounding a castle. It is a line of defense. Are not the very rich usually afraid of the poor? Are not their houses heavily guarded and reinforced by thick walls and iron grills? Must they wait until afterlife to discover that the wide gap that they reinforce is what will make it virtually impossible for God to get anybody to rescue them from fires of Gehenna? I can only shiver at this thought.

The crumbs from the rich man’s table are not for the dogs either. Even the poor dogs in the story are so hungry, we are told, they lick the sores of Lazarus.We have no need of the crumbs of selfishness and insensitivity. We must move on therefore, to a better—less scary—theology of crumbs based on a more hopeful narrative, the miracle of the five loaves and two fish. (Mark 6:34-44, cf. Mt 14:13-21; Lk 9:10-17; Jn 6:1-13)

Before the huge size of the crowd, the disciples regarded their five loaves and two fish as mere crumbs. No wonder they suggested to “dismiss the crowd…so they could buy themselves something to eat.” (Mk 6:36) Isn’t that what we all tend to do when we get overwhelmed by the magnitude of the socio-economic problems of our country? When huge numbers of poor people come to our Churches asking for financial help, for food, medicine, shelter, justice, etc? We look at our meager resources and—like the disciples—are tempted to say, “We have nothing but five loaves and two fish.” (Matt. 14:17) John’s version of this story further adds, “What good are these for so many?” (Jn 6:9b)

This is the scarcity mentality that Jesus had to heal first in his disciples before he could introduce them to a better theology of the crumbs. We dismiss the crowd because we feel we have nothing. But five loaves and two fish isn’t “nothing”, is it? It may seem insufficient, but it still is something. Jesus’ miracle begins with an invitation never to regard as nothing what is something because it is not much. Thus his response to a self-depreciating “we have nothing but…” is “Bring them here to me.” (Matt 14:18) What seems like nothing becomes something—even more than enough—the moment we offer it to be blessed, broken, and shared. (Matt 14:19) Jesus presents the actions of the Eucharist as the simple secret to a miracle.

We cannot anymore go on dismissing the crowd if we are to claim to be part of Jesus’ kingdom project. Remember James who, in his letter, warned those who boasted of faith without action, those who were quick at dismissing the crowd saying “Go in peace, keep warm and eat well.” (James 2:16) Are we not quite used to saying that ourselves? Don’t we find ourselves offering the poor our prayers and referring them to the PCSO or DSWD, which are also likely to dismiss them for the common reason of “lack of funds?”

The Eucharist is the opposite of dismissal. Jesus invites everyone to begin by giving thanks for whatever little we have, to treat it as something and not dismiss it as nothing, to dare to break and share it, if we want to experience the banquet of God’s kingdom where everyone will be satisfied and still have a lot of left-overs. Only then will he say, “Gather the fragments left over, so that nothing will be wasted.” (John 6:12)

The crumbs that we speak of here are worlds apart from the crumbs that fall from the rich man’s table in the Lazarus story. They are the crumbs that we intend to collect—scraps, fragments of left-over from bread that is broken, from food that is given and meant to be consumed, from meager resources that are generously shared. We call them the crumbs of the kingdom of God, the crumbs that we intend to collect for pondo ng pinoy. While the scraps from the rich man’s table couldn’t fill even the dogs that licked the sores of Lazarus, the scraps from the five loaves and two fish can fill up twelve baskets. They symbolize the new Israel whose vocation it is to feed a hungry world and to get them to experience the kingdom of God.

It is these “fragments of left-over” that Jesus commands us to gather. They are the humble “barya” (small change) that jingle in our pockets after we have broken our hard-earned thousand-peso, 500-peso, 100-peso, or even 50-peso bills… to bring a sibling to school, to buy medicine for a sick parent, to pay rent for a house that shelters a poor family, or to get get a little present for someone we love.

It is the people who already break their bread all the time who will have scraps to spare, left-overs to be gathered for yet another miracle. And as regards those whose bread remains unbroken, and who gloat over the gap that makes them feel secure in their secluded and exclusive paradise, I have nothing but a word of advice: Do yourselves a favor… Break your bread… Share your crumbs and …bridge the gap while you still can. You may not know that by allowing Lazarus to cross over the great divide, you are also making your own salvation from the misery of hell… still possible.

Fr. Ambo S. David

THE THEOLOGY OF THE CRUMBS

By. Bishop Luis Antonio G. Tagle

Launching of Pondo ng Pinoy Community Foundation, Inc.

11 June 2004

Folk Arts Theatre

Roxas Boulevard, Pasay City

(Editor’s Note: This article is a transcript of the talk of Bishop Chito Tagle during the launching of Pondo ng Pinoy. Due to some garbled parts of the recording towards the end of his talk, a faithful summary is herein encoded.)

The story of The Rich Man and Lazarus (Lk 16:19-31) provides the biblical basis for “The Theology of the Crumbs”. There was a rich man who feasted on good food and lived in great luxury everyday, while Lazarus, a poor beggar whose wounds were licked by dogs, lay by the door waiting for crumbs. When Lazarus died, he went to heaven and was received at the bosom of Abraham. When the rich man died, he went to hell. The rich man asked Abraham in vain to send Lazarus to warn his brothers so that they would not come to the same place of pain: “If they will not listen to Moses and the prophets, they will not be convinced even if someone were to rise from death!”

The story is derived from the Gospel of St. Luke. With St. Luke being a beloved doctor, his gospel accounts tend to show the face of Jesus as a doctor. In The Rich Man and Lazarus, Jesus has pinpointed a sickness that affects all other spheres of our life, be it economic, political, cultural or familial. It is the illness of faith.

Three symptoms of a sick faith

This illness of faith shows in man’s relationship with the material world, with other human beings, and with God.

Man’s relationship with the material world is characterized by the first symptom: The Economics of Affluence. The Tagalog translation is more powerful and graphic: Ang Ekonomiya ng Pagkamkam. The Rich Man was dressed in the finest clothes and had plentiful food every single day of his life. Every single day, araw-araw, until it became his lifestyle, his second nature. Man is faced with this situation every single day of his life, from the smallest corners of the home to the highest corridors of power. What matters is not being more, but having more – more cars than one’s neighbor, more savings for a rainy day, more profit from business ventures, more votes regardless of the truth. Jesus saw this situation as a question of faith, for does God not know man’s every need and promised to provide? (Ref. Lk 12:22-31).

The second symptom of the illness of man’s faith stems from relationship among fellow human beings: The Politics of Marginalization; more forcefully, Ang Politika ng Pagkamanhid. The Rich Man did not mind Lazarus, covered with wounds and praying for mere crumbs that fall from his table. There was a great chasm between them, even,though Lazarus was just at the Rich Man’s door. Because the Rich Man was already comfortable, his world no longer accounted for Lazarus. Farther and farther, every single day, araw-araw, until every single day reached forever at death, and the chasm became permanently unbridgeable. Man responds to a similar situation every single day; a tap on the car window for every street children begging for coins; an absent nodding of the head for a lola on the umpteenth retelling of the story of her life; bribing for one’s convenience. In a sense, this politics of marginalization is necessary to the economics of affluence. Once man starts serving mammon, one can no longer be present to the people around him.

The third symptom boils down to man’s relationship with God: The Religion of Alienation; more descriptively: Ang Relihiyon ng Itinatagong Diyos. Experiencing great pain in hell at death, the Rich Man implored Abraham to take pity on him and his brothers. At the moment of suffering, the Rich Man called on God because he needed God. At the experience of pain and anguish, the Rich Man called on God even if he lived everyday as if God did not exist. This split consciousness pervades man’s everyday existence, as if the practice of one’s faith (if at all) belonged to a neat little box that therefore does not permeate the economic, political, familial realms of one’s life. Jesus said “you cannot serve two masters”. Man more often chooses to live outside where God is, and to remember Him only when needed.

The lesson is clear: Ang ginagawa at di ginagawa araw-araw ay malaki ang kinalaman sa ganap na buhay magpakailanman. What we do and do not do every single day has great bearing in attaining the fullness of man’s life for eternity. As the Rich Man hid from God while on earth, so was God hidden from him in eternal life. If only Lazarus were not removed from the Rich Man’s world, they would have been together in the bosom of Abraham.

(Note: Bishop Chito Tagle, in his talk on “The Theology of the Crumbs” shared: Kusang dulot, kusang lapit, karanasan na ng langit. Araw-araw na pagmamahalan, ligaya’y magpakailanman. He also stressed: Kaligtasa’y di pabuya sa mabuting gawa. Ang mabuting gawa ay patunay na kaligtasa’y nandito na.)

Curing the illness

This insight brings us to three choices in life every single day: The Economics of Affluence or The Economics of Trust in God? The Politics of Marginalization or The Politics of Love and Compassion? The Religion of Alienation or The Religion of the Living God? In the vernacular: Ang Ekonomiya ng Pagkamkam o Ang Ekonomiya ng Pagtiwala sa Diyos? Ang Politika ng Pagkamanhid o Ang Politika ng Pagmamalasakit? Ang Relihiyon ng Itinatagong Diyos o Ang Relihiyon ng Buhay na Diyos?

(Note: Bishop Tagle, in the same talk, advised Catholics to take one important step before making their choice: “Bago pumili, aminin natin na ang pananampalataya natin ay di parating malusog. Tapos nito, tsaka tayo bumalik sa Diyos, sa kapwa at sa mundo para Diyos ang mahalin.” Bishop Tagle ended his talk with a sharing that is useful to summarize here:

“Nasaan ang Diyos?” Faced with this question from two survivors of the Payatas landslide – a disheveled man and his baby hungrily sucking at a bottle of murky water – the good Bishop, steeped in years of theological and divinity studies, could give no immediate answer. Only after letting them in, giving them some food to eat and milk to drink did an answer dawn on him. “Nakita ko na. Dinalaw ako ng Diyos. At harinawa, sa ilang pagkain at ngiti, nakita rin nila ang Diyos.” )

Through Pondo ng Pinoy, through the living out of the Theology of the Crumbs, may we find grace to see God in the everyday choices of our life; in the small, seemingly insignificant acts we do. Sa araw-araw na ginawa ng Diyos.

SPIRITUALITY OF THE “CRUMBS”

Homily of Archbishop Gaudencio B. Rosales

Launching of Pondo ng Pinoy Community Foundation, Inc.

Folk Arts Theater, Roxas Boulebard, Pasay City

11 June 2004

9:00 a.m.

WHAT IS PONDO ng PINOY?

The Situation

Today Manila has more than half of its population as poor (52% to be exact). The Makati, Mandaluyong and Ortigas skylines and the many condominium complexes around may not have the intention to deceive, but they certainly conceal the true state of life for more than one-half of the country’s people. The GDPs and GNPs do not tell the true picture and stories of our less fortunate brothers and sisters. These economic indicators always speak of averages. The poor cannot eat economic product “averages” no matter how well they are prepared. All told the unassailable story of the Philippine economy is revealed daily at the meal plates (if they still use plates) of families in the slums, shacks, cardboard homes and makeshift sheds you see in Metro Manila (and under Metro Manila bridges).

The majority of the poorest families among our poor survive on less that $1.00 a day for food (PhP 52.00 a day).

Do I still need to tell you where the poor are? They live mostly in Baseco, Smokey Mountain, Payatas, along esteros, in shacks built along and against the walls, fences, along rivers, under the bridges and along the railways. (Pinagkakakwartahan ng nga iyang “along the riles”, sila pa ang bida). By the way there are nearly one million people living along both sides of the railroad tracks from Tutuban-Kalookan to Sampaloc-Balic-Balic-Paco-Makati, Magallanes, Alabang to the boundaries of the Rizal-Laguna provinces.

The national socio-economic profile is worse than the Metro Manila figure. Independent surveys (done by ICSI, Ateneo de Manila University, Assisi Foundation, Pulse Asia, UST Socio-Economic Research Center) all show in the national survey results that 63% of the Filipinos are poor.

The Disadvantage

The 2001 World Bank (WB)-International Monetary Fund (IMF) study on Combating Corruption in the Philippines revealed that ca. 40% of the annual budget of the Republic of the Philippines are lost to graft practices and corruption. Our country is one unique country in the world where candidates will spend tens to hundreds of millions of pesos for a position that pays on