GUIDELINES AND NORMS

ON THE

GAGMAY’NG
KRISTOHANONG
KATILINGBAN
(GKK)

Archdiocese of Davao
2014
 TABLE OF CONTENTS
Abbreviations .................................................................. ii
Foreword ....................................................................... iii
Introduction....................................................................1
Section 1 ........................................................................9
Description and Nature of the GKKs
Section 2 ...................................................................... 13
Membership and Roles of Service
Membership .......................................................... 14
Roles of Service ..................................................... 16
Section 3 ...................................................................... 27
Pastoral Formation and Skills Training
Section 4 ...................................................................... 33
Establishment of GKKs
Section 5 ...................................................................... 35
Liturgical Celebrations, Religious Practices and Regular
Encounters as Expressions of Communion
Section 6 ...................................................................... 37
The GKK Chapel
Not a Final Word … ....................................................... 39
 ABBREVIATIONS
APAD Archdiocesan Pastoral Assembly of Davao
BCC Basic Christian Community
BEC Basic Ecclesial Community
BOSSAW Basic Orientation Seminar on Social Action Work
CBCP Catholic Bishops’ Conference of the Philippines
CCC Catechism of the Catholic Church
CL Christifideles Laici, Apostolic Exhortation on the Lay
Faithful, 1988
EA Ecclesia in Asia, Apostolic Exhortation on the Church in
Asia, 1999
EG Evangelii Gaudium, Apostolic Exhortation on the Joy of the
Gospel, 2013
EN Evangelii Nuntiandi, Apostolic Exhortation on the
Proclamation of the Gospel, 1975
GKK Gagmay’ng Kristohanong Katilingban
HP Hiniusang Pag-ampo
IDS Information Data Sheet
IGP Income Generating Project
KSD Kasaulogan Sa Adlaw’ng Domingo kon Walay Pari
KSP Kasaulogan Sa Pulong
MSPC Mindanao-Sulu Pastoral Conference
NFP-BOM Natural Family Planning-Billings Ovulation Method
NGO Non-Government Organization
PB Pundok Banay
PCP II Second Plenary Council of the Philippines
PO Peoples Organization
PSA Pangulo sa Alagad
PSB Pangulo sa Batan-on
PSK Pangulo sa Katilingban
PSKB Pangulo sa Kristohanong Banay
PSL Pangulo sa Liturhiya
PSP Pangulo sa Panudlo
RCBDI The Roman Catholic Bishop of Davao, Inc.
RM Redemptoris Missio, Encyclical on the Mission of the
Redeemer, 1990
SCC Small Christian Community
SoCCom Social Communications Committee
TPB Tigpasayon sa Pundok Banay

ii
 FOREWORD
As the Archbishop of Davao since 2012, I am very happy
to be the shepherd of this local church that centers its pastoral
life on the Basic Ecclesial Communities in our parishes. The
“Guidelines and Norms on the Gagma’yng Kristohanong
Katilingaban (GKK) and the Sacraments”, also known as the
“green book”, were published in 1996 as an effort to implement
the Decrees of the Second Archdiocesan Pastoral Assembly of
Davao (APAD II). If there was an APAD II it is because prior
to that there was an APAD I in 1982 that already articulated the
GKK as our pastoral priority in the Archdiocese. GKKs began
in the Archdiocese in the early 1970s. We are not only looking
at eighteen (18) years of experience since the printing of the
guidelines and norms, but of around forty-two (42) years of
GKKs. That is over four decades of our history! The number
in itself is a statement of what characterizes most of the 65 years
of our existence as a local Church here in the Archdiocese. This
is what we are thankful for and this is what we are celebrating
today on our 65th anniversary.
In the past three years, I observed, together with others,
references and questions related to the “green book”. These
observations led us to realize that the content was no longer
adequately answering our needs. There was a feeling that we
needed to revise and update the “green book”. Further
consultation and reflection took place concerning our GKKs.
This led to a clear decision to produce an updated guidelines
and norms on our GKK. I made a comment at a meeting of the
priests that this process is now formally recognized as an official
process to produce a new edition of the “green book”. Like the
previous version, this 2014 guidelines and norms is a product
of a communal discernment among all of us from the GKK

iii
level to the parish level to the vicariate level to the archdiocesan
level. Parish leaders, parish pastoral councils, the priests and we
bishops too participated in this long process of discernment.
The results of these consultations led us to realize that we would
produce two different booklets, one for the GKKs and another
one next year, 2015, for the sacraments. No one person can
claim credit for this work, because it is indeed the work of the
Holy Spirit through a long and tedious process of discernment.
There are no words that can aptly describe the value of
this new edition. The dynamics of the process behind it and the
layers of participation involved in it, truly speak of our working
together as the Body of Christ here in our local Church. To be
honest, not every detail was planned ahead of time, but we
allowed the Holy Spirit to lead us through the process.
The process to produce these guidelines and norms tried
to address the present realities of our local Church. There will
be newer realities in the future. These guidelines and norms are
our guide as we move to the future. God has particularly gifted
us in our history in Davao with the GKKs. Through these
guidelines and norms on GKKs we hope to be more united as
the Body of Christ.
This December 17, 2014, as we celebrate the 65th
anniversary of our local church, I direct that these guidelines
and norms to be followed in the Archdiocese of Davao.

+ ROMULO G. VALLES, D.D.

Archbishop of Davao

iv
 GUIDELINES AND NORMS
ON THE
GAGMAY’NG KRISTOHANONG
KATILINGBAN
(GKK)

Archdiocese of Davao

INTRODUCTION
Beginnings of the GKKs in Davao

Vatican II’s vision of Church renewal gave rise to the

emergence of Basic Ecclesial Communities or BECs in the
Philippines. Their humble beginnings can be formally traced to
the First Mindanao-Sulu Pastoral Conference (MSPC I) in 1971
which was held in Davao City. The Basic Ecclesial Communities
or the Gagmay’ng Kristohanong Katilingban (GKKs)1 of the
Archdiocese of Davao have been existing since the beginnings
of the 1970s following MSPC I. The description from MSPC I
of worshipping, teaching, and serving communities paved the

1 Originally, the literal translation of GKKs is SCCs (Small Christian

Communities). However, in the Philippine context what has been used is
the phrase, Basic Christian Communities (BCCs). But through the years, in
order to emphasize the ecclesial dimension and to avoid the danger of being
used for ideological and political agenda, what has been adopted is BECs
(Basic Ecclesial Communities). These BECs here in Davao are still called
by the original name of Gagmay’ng Kristohanong Katilingban (GKKs) meaning
the same reality as BECs.

1
way to the building of GKKs which were reinforced by MSPC
II’s (1974) theme of self-nourishing, self-sustaining and self-
governing communities.
MSPC I and II brought the lay involvement, lay
empowerment and lay leadership into the mainstream of the
mission of evangelization. Before Vatican II (1962-1965), lay
participation was present but it was basically passive, like the
various mandated organizations. There were also faith based
communities gathered around chapels. However, there were
lay-initiated movements like the Cursillos de Cristiandad and the
Barangay Sang Birhen Seminars which were seen as major
programs of renewal through catechetical formation. These
programs deepened the understanding of the living of the faith,
of what the Church is (ecclesiology) and of the meaning of the
sacraments. And this made easy the establishment of GKKs and
lay leadership.2

Development of GKKs in Light of Church Renewal

In 1982 the Archdiocesan Pastoral Assembly of Davao

(APAD I) was held focusing on the GKKs. The pastoral
program envisioned by APAD I highlighted evangelization,
catechesis and formation of leaders towards the organization of
the GKKs. APAD I confirmed that the Archdiocese of Davao
had already embarked on a pastoral journey of making the local
Church of Davao a growing, vibrant and participatory
community of faith in which the workers for renewal – laity,

2 On Barangay Sang Birhen perceived as forerunner to the emergence of the

BECs, See Giordano, Pasquale, SJ and Gloria, Heidi K., The Christianization
of Davao: A Commemorative Issue of the 50th Anniversary of the P.M.E. Fathers in
Davao, in Tambara IV (December 1987), 122 pp.; Comments of Archbishop
Romulo G. Valles, Archbishop of Davao.

2
religious and clergy – are meant to work together based on the
experience of the GKKs.
In 1991, the Second Plenary Council of the Philippines
(PCP II) presented a vision of the Church as communion,
participation and mission emphasizing the co-responsibility of
the laity, thus paving way to a vision of a participatory Church
throughout the Philippines.3 Thus, the Second Archdiocesan
Pastoral Assembly of Davao (APAD II) in 1994, building on
the experience of GKKs from the early 1970s, APAD I and
PCP II, gave birth to its Vision-Mission Statement. The Vision-
Mission Statement born at APAD II is continually growing in
our local Church but it needs to be nourished to maturity, so to
speak! APAD II revived again that spirit of renewal into the
actual life of our Church. It took its “flesh and blood” in the
GKKs of the now existing 37 parishes in the Archdiocese. It
also bore fruit in the first Guidelines and Norms on the Gagmay’ng
Kristohanong Katilingban (GKK) and the Sacraments in 1996.
Indeed, the GKKs are dubbed as “a new way of being
Church.”4 What an appropriate description of the emergence
and growth of ecclesial communities at the grassroots level! “A
new way” because they are one of the ways of making the local
Church of Davao a participatory, co-responsible and missionary
Church.

3 See Claver, Francisco F., SJ, The Making of a Local Church, Quezon City,
Claretian Publications, 2009, pp. 107-130.
4 The phrase, “a new way of being Church”, appeared in many writings

including in the Fifth Plenary Assembly of the Federation of Asian Bishops’

Conferences (FABC) in 1990 building on the Fourth Plenary Assembly of
1986 on the laity. It has been used to refer to what we call GKKs.

3
Theological Foundations of the GKKs

Yes, a new way of being Church! But it is not entirely new

in the sense of originality. The early Christian communities had
already practiced the “BEC way”. Scriptural basis of this can be
found in Acts 2:42-47, Acts 4:32-35 and in some Pauline letters,
like in 1 Cor. 12.
The early Church’s sense of communion, participation
and mission was evident as “they devoted themselves to the
teaching of the apostles and to the communal life, to the
breaking of the bread and to the prayers... All who believed were
together and had all things in common… And every day the
Lord added to their number those who were being saved. (Acts
2:42-47) Their sharing in the breaking of the bread, sharing of
their material/financial resources, prayers and their reaching out
to other communities summarizes their living the faith. Isn’t this
the essence of a participatory Church enfleshed nowadays in the
GKKs?
Theologically, the GKKs are a reflection of the Trinitarian
relationship of the Father, Son and Holy Spirit. As communities
of faith, GKKs are rooted in the communitarian dynamic
outgoing love of the Father, Son and Spirit (See Lumen Gentium,
4). The Biblical images of Church as People of God, Body of
Christ and Temple of the Holy Spirit are evocative of the
mystery of the Triune God (See Catechism of the Catholic Church
[CCC], 781-810).
As mentioned by Pope Paul VI, “the Church is a mystery.
It is a reality imbued with the hidden presence of God. It lies,
therefore, within the very nature of the Church to be always
open to new and greater exploration.”5 Thus we who are

5 Paul VI, Allocution, September 29, 1963.

4
engaged in building GKKs should be open to new realities in
the life of the Church.
No wonder, PCP II considers the Church as a Community
of Disciples of Jesus Christ! APAD II adopted such a model, as
reflected in its Vision-Mission Statement. It is now clear that
GKKs are not only organizational/sociological entities. They
are primarily communities of the Church, that is, communities
of faith rooted in Jesus Christ, inspired and nourished by the
Holy Spirit.
The ecclesiological foundation of the GKKs is based on
the following: Church as communion, participation, mission
(PCP II, 87-105; 137). Also the Church shares in the threefold
mission of Jesus Christ: priestly, prophetic and kingly (PCP II,
118-121; CCC, 783-786). Because of this, the GKKs are indeed
worshipping, teaching, and serving communities of faith (PCP
II, 137).6 Moreover, the GKKs are the concrete expression of
the Church of the poor. (PCP II 122-136)
Because of the danger of using the GKKs as mere tools
for ideological and political agenda, the teaching authority of the
Church (Magisterium) has emphasized their being of the Church.
As aptly described by PCP II, GKKs are the concrete
expression of ecclesial renewal (PCP II, 140).

Community Life and Mission of the GKKs

The GKKs, as Christian communities, possess a two-fold

dimension in their community life. On one hand, the inward
dimension (ad intra) refers to discipleship. On the other hand, the

6 “Our vision of the Church as communion, participation and mission,

about the Church as a priestly, prophetic and kingly people and as a Church
of the poor – a Church that is renewed – is today finding expression in one
ecclesial movement. This is the movement to foster Basic Ecclesial
Communities.” (PCP II, 137)

5
outward dimension (ad extra) refers to apostleship. This means
that the Church that grows inwardly in its life in Christ must
also grow by bringing Christ to others. The GKKs are called to
be evangelized and evangelizing (See Evangelii Nuntiandi (EN),
58; John Paul II. Redemptoris Missio (RM), 51; Ecclesia in Asia
(EA), 25; Apostolorum Succesores, 215e).
To emphasize the missionary character of the Church,
Pope Benedict XVI mentioned about the inherent connection
between discipleship and mission. He stated that “discipleship
and mission are like the two sides of a single coin: when the
disciple is in love with Christ he cannot stop proclaiming to the
world that only in Him do we find salvation.”7
Moreover, Pope Francis repeatedly describes the Church
as “a community of missionary disciples” (See Evangelii Gaudium
(EG), 24, 40, 120). He further states that the Church is not self-
referential: it is meant to go out to the periphery.8 The Church
as “the community of disciples does not exist only for itself or
its members. It exists for the world. It is sent on mission to
proclaim the good news of Christ and to be the instrument of
his grace. It exists in order to evangelize, i.e., to proclaim the
Good News, to build up the Church, and to serve the Kingdom
by permeating the world with Gospel values so that finally all
creation may be united in Christ as head” (PCP II, 104).
In the Philippine context, PCP II has emphasized the
vision of a renewed Church, as a Church of the poor. The poor
are meant not only to be evangelized but they are called to be
evangelizing as well! Indeed the poor can be an effective force
for renewed integral evangelization (See PCP II, 122-136). The

7 Pope Benedict XVI, Disciples and Missionaries, May 13, 2007 Aparecida,
Brazil.
8 See Pope Francis, Address to the Leadership of the Episcopal Conference of Latin

America, CELAM, Rio de Janiero, Brazil, July 28, 2013.

6
challenge to become a Church of the poor is recently echoed in
what Pope Francis calls “a poor church for the poor”. As a
Church of the Poor, the GKKs are by their very nature “a little
flock” who cares for everyone, especially the less fortunate and
the marginalized.

The Parish as a Communion of Communities of GKKs

and Other Faith Communities9

It is noteworthy that because of their being of the Church,

the GKKs should be viewed as integral part of the parish
community (See EG, 28-29). While the GKKs have certain
degree of autonomy in running their community, they are never
independent from the parish, much less from the local Church
to which they belong! Pastorally speaking, in the same manner
that the diocese, as a local church, is a wider community of faith
composed of parishes, a parish is a communion of
communities. As RM 51 reminds us, “because the Church is
communion, the new ‘basic communities’, if they truly live in
unity with the Church, are a true expression of communion and
a means for the construction of a more profound communion.
They are thus cause for great hope for the life of the Church.”
Indeed the GKKs are meant to be places of communion, not
only from within but also reaching out beyond themselves.

Conclusion

As mentioned, the Vision-Mission Statement of APAD II

led to the establishment and publication of the first Guidelines
and Norms on the Gagmay’ng Kristohanong Katilingban (GKK) and the
Sacraments in 1996. This pastoral publication is one concrete
expression of the on-going implementation of APAD II. The

9 See Section 2 Article 6.

7
updating of the Guidelines and Norms on the Gagmay’ng Kristohanong
Katilingban (GKK) in 2014 continues that same spirit of renewal
from Vatican II, APAD I, PCP II and APAD II for the local
Church in the Archdiocese of Davao.

8
 SECTION 1

DESCRIPTION AND NATURE OF THE

GKKS

The GKKs are communities of faith in Jesus Christ

and of the Catholic Church who reside in a certain
territory within a parish. They are truly worshipping,
teaching and serving communities. The GKKs are the
contexts for their pastoral care, on-going Christian
formation, prayer, worship, service, evangelization and
missionary outreach. They are participatory, co-
responsible and small faith communities of families
transformed by the love of the Triune God, witnessing
the values of Christian communion and mission to the
world, especially to the poor through a renewed
integral new evangelization!

Article 1 Communities of People of Faith

They are primarily communities of faith rooted in Jesus Christ,
inspired and nourished by the Holy Spirit. They are
communities of Catholics bonded by one faith, one baptism and
one Lord around the Word of God. They are small enough to
allow personal interaction among its members, and big enough
to sustain, nourish and govern themselves. They are
communities of Catholic families. It is here in the GKKs that
one feels the sense of belongingness and acceptance. They are
“a new way of being Church” because they are one of the ways
of living the faith and in making the local Church of Davao a
participatory, co-responsible and missionary Church. They are
communities where Christian values of sharing, of communion
and of participation in life are expressed, shared and lived.

9
Article 2 Communities of the Church
Since they are communities of Catholic faith, they are
communities of the Church. As Church communities of faith,
GKKs are rooted in the Trinitarian communitarian dynamic
outgoing love of the Father, Son and Spirit. They reflect the
Church as the People of God, the Body of Christ and the Temple
of the Holy Spirit. The ecclesiological foundation of the GKKs
rests on the nature of Church as communion, participation and
mission (PCP II, 87-105; 137). The Church shares in the
threefold mission of Jesus Christ: priestly, prophetic and kingly
(PCP II, 118-121; CCC, 783-786). Hence, the GKKs, as concrete
expression of Church renewal, share too in this threefold
mission. The marks of the true Church – one, holy, catholic and
apostolic – are expressed and experienced in our GKKs in
doctrine, in worship, and in works of charity in missionary
outreach.

Article 3 Communion of Communities in a

Parish
The GKKs are communities of faith and of the Church that
reside in a certain designated territory within a parish. The
GKKs are wholly integrated into the local parish, which is “a
communion of communities.” It is noteworthy that because of
their being of the Church, the GKKs should be viewed as
integral part of the parish community (see EG, 28-29). GKKs
are formally established and recognized by the parish priest as
communities of the parish. While the GKKs have certain degree
of autonomy in running their community, they are never
independent from the parish, much less from the local Church
to which they belong! They should not “loose contact with the
rich reality of the local parish and to participate readily in the
overall pastoral activity of the particular Church. This kind of
integration will prevent them from concentrating on only a part
of the Gospel or the Church or becoming nomads without
roots” (EG, 29).

10
Article 4 Communities of Formation,
Worship, Service, Evangelized and
Evangelizing
The GKKs are communities of faith and of the Church in a
parish and are the contexts for pastoral care, prayer,
sacraments, on-going Christian formation, evangelization and
missionary outreach. These communities are the places where
the disciples of Jesus Christ are formed and where they become
apostles, communities of missionary disciples. The GKKs are
contexts and vehicles for the priestly, prophetic and kingly
mission of the Church. They are truly worshipping, teaching
and serving communities. The GKKs as communities of
missionary disciples do not exist only for themselves or for
their members. They exist in order to evangelize, to go out of
themselves to proclaim the good news of Christ to the world
(see PCP II, 103-104). In this sense, they are missionary
because in the measure that they evangelize, they are
themselves evangelized (RM, 49; EN, 58). They reach out in
selfless service to the wider community from their being
evangelized. They are not “a self-absorbed cluster made up of a
chosen few” (EG, 28). As “a poor Church for the poor” (EG,
198), the GKKs are by their very nature “a little flock” who cares
for everyone, especially the less fortunate and the marginalized
in solidarity with other groups.

11
12
 SECTION 2

MEMBERSHIP AND ROLES OF SERVICE

PCP II 137 states:

“Our vision of the Church as communion,
participation and mission, about the Church as a
priestly, prophetic and kingly people and as a Church
of the poor – a Church that is renewed – is today
finding expression in one ecclesial movement. This is
the movement to foster Basic Ecclesial Communities.”
All GKK members are expected to be participatory
and co-responsible for the growth of the GKK faith-
life. All members together are the GKK. Some
members are called to roles of service for the good of
the GKK. Concretely, what is needed is a facilitation,
coordination and animation to promote a truly
participatory community. This calls for a servant
leadership style that is evocative, enabling and
facilitative. Therefore, leadership in the GKKs is for
service, a leadership that is rooted in Jesus Christ “Who
came not to be served but to serve and as a ransom for
many” (Mk. 10:45). It is a servant leadership, a
leadership of service.
GKK membership which includes a ministry of
leadership should focus on living-out the values of
communion, participation, co-responsibility and a
sense of mission.

13
 MEMBERSHIP

Article 5 Membership
All persons baptized in the Catholic Church and those formally
received into it residing within the GKK community are all
members of the GKK.

Article 6 Participation in Other Communities

While all Catholics here in the Archdiocese of Davao are
members of GKKs, some in addition are also members of
different movements and other faith communities.
Membership in these faith communities is commendable
because it helps develop their Catholic faith. It is highly
encouraged and appreciated because they are first and
foremost members of GKKs that members of these other faith
communities share their God-given talents and gifts for the
building up of their GKK where they belong.

Article 7 GKK Registry

In order to foster participation and communion in the
community, the GKK shall have a current registry of all its
members as individuals and as families within its territorial
jurisdiction. The Archdiocese will provide the format for the
registry.

Article 8 Rights and Responsibilities

A GKK member has the right and responsibility:
• To participate in the life and mission of the community;
• To get actively involved in the building up of the
community;
• To practice the threefold ministry: priestly
(worshipping), prophetic (teaching) and kingly
(serving);
• To be evangelized and to receive Catholic formation;

14
 • To receive the sacraments and sacramentals;
• To reach out to other communities such as other GKKs,
other Christian communities, Lumads and other
religions;
• To promote a sense of stewardship and integrity of
creation.

Article 9 Issuance of the GKK Information

Data Sheet
By nature, the Information Data Sheet (IDS) is for information
purposes. It is a tool to identify the GKK members. The
issuance of the IDS is free of charge and must be given to any
member who asks for it. It is freely issued to all members who
intend to receive the sacraments of baptism, confirmation and
marriage; those asking for parish recommendations; and
certifications.
Issuance of the IDS is ordinarily based on the GKK Registry, if
it is properly updated. It is prepared and released by the
secretary. The Secretary is responsible for obtaining the
signature of the Pangulo sa Katilingban (PSK). However, in
the absence of the secretary, any member from the Social
Communications Committee (SoCCom) may do the preparing,
releasing and obtaining the signature of the IDS.
The IDS shall be signed by the Pangulo sa Katilingban (PSK).
In the absence of the PSK, anyone of the three leaders –
Pangulo sa Liturhiya (PSL), Pangulo sa Alagad (PSA),
Pangulo sa Panudlo (PSP) – may sign.
It is highly recommended that signing be done at the chapel
after the celebration of the Liturgy of the Word or during a GKK
meeting.

15
 ROLES OF SERVICE

Article 10 Shared Servant Leadership

All members of a GKK by baptism are called to full participation
in the GKK. Some of the members are called to special roles of
service for the good of the GKK. One role of service is
leadership.
To foster a shared servant leadership, it is expected that all
leaders always coordinate with their Pangulo sa Katilingban
(PSK), with other GKK Leaders and with the parish
coordinators.
It is expected that GKK leaders will attend scheduled meetings
and formation sessions on both the parish and GKK levels and
to attend the Kasaulogan Sa Pulong (KSP).
The following are considered key servant leaders of the GKK
whose functions are regulated by the diocesan bishop through
the parish priest. They are:

PANGULO SA KATILINGBAN (PSK)

Role: The overall facilitator, coordinator and animator of the
GKK
Functions:
• Facilitating the faith-life growth of the GKK;
• Coordinating with the other GKK leaders in handling
GKK activities;
• Presiding-over GKK meetings;
• Linking with other PSKs in their Zone;
• Networking with the local government units & civil
society groups (Non-Government Organizations [NGO]
and Peoples Organizations [PO]).
• Signing the IDS form.

16
The PSK should not hold any other leadership role/functions in
the GKK. Neither should the PSK hold civil executive positions.

PANGULO SA LITURHIYA (PSL)

Role: The overall in-charge of worship ministry
Functions:
• Enhances the liturgical life of the community. He
coordinates with groups at the service of the liturgy, like
music ministry, altar servers, lectors, commentators,
cantors and psalmists, arts and environment.
• Organizes devotional activities such as rosary,
processions, via cruces, traditional novenas and initiate
special activities focused on the Word of God.
• Presides over the Liturgy of the Word – Kasaulogan Sa
Pulong (KSP): Hiniusang Pag-ampo (HP); Kasaulogan
Sa Adlaw’ng Domingo kon Walay Pari (KSD), and
Kasaulogan Sa Kristohanong Paglubong/Kamatayon.
• Acts as altar server in GKK Masses in the absence of
altar servers.

PANGULO SA PANUDLO (PSP)

Role: The overall in-charge of formation ministry
Functions:
• Facilitates the basic and ongoing formation of GKK
members and leaders on the truth of the Catholic faith
and the doctrines of the Church whenever and wherever
possible, be it formal or informal;
• Handles the yearly Flores de Mayo;
• Reads the weekly PSP Han-ay before every
KSP/HP/KSD;

17
 • Assists in the catechetical activities and formation done
in every school located within the territorial jurisdiction
of a particular GKK.

PANGULO SA ALAGAD (PSA)

Role: The overall in-charge of service ministry
Functions:
• Facilitates education/formation for Justice and Peace;
• Coordinates the socio-economic, political and cultural
development of the GKK;
• Facilitates the assessment of the social condition of the
community;
• Identifies issues and concerns affecting the life of the
GKK;
• Organizes socio-economic development projects;
• Provides opportunities for formation towards social and
environmental concerns;
• Oversees the Disaster Preparedness and Response
Program;
• Sets up a functional GKK Social Action Committee
which includes Caritas.

Article 11 Special Roles of Service

FAMILY AND LIFE

PANGULO SA KRISTOHANONG BANAY (PSKB)

Role: Overseer of the Family and Life Apostolate in
coordination with the PSK and other GKK leaders

18
Functions:
• Promotes the Pro Life orientation such as the practice of
Natural Family Planning-Billings Ovulation Method
(NFP-BOM);
• Facilitates basic and ongoing Family and Life
formation;
• Recruits live-in couples for the reception of the
sacrament of marriage.
• Works closely with the Pangulo sa Batan-on
(PSB)/Youth Apostolate.

YOUTH

PANGULO SA BATAN-ON (PSB)

Role: Overseer of the faith-life of the youth in coordination
with the PSK and other GKK leaders
Functions:
• Organizes the youth in the GKK;
• Enhances the integration of the youth with other
ministries;
• Animates the participation of the youth in the GKK life;
• Facilitates basic and ongoing formation of the youth;
• Works closely with the Family and Life
Apostolate/PSKB

Article 12 Selection of Nominees and

Appointment of GKK Servant
Leaders
In the selection and appointment of leaders – PSK, PSL, PSP,
PSA, PSKB, PSB – the parish priest as shepherd, should
motivate members to take roles of service in leadership and be
part of the decision making process.

19
This selection and appointment process shall take place every
three years. The GKK should recognize the importance of
developing new servant leaders in their GKK.
In the selection and appointment process, the parish priest will
make sure that the necessary requirements are met.
• Pre-Selection:
o Orientation-formation for all members of the
GKK;
o The parish forms a committee to take charge of
the selection process.
• Selection:
o Every listed member, present or absent except
anyone who is holding an executive position in
the Local Government Units, is qualified for
nomination;
o Mode of nomination is secret balloting;
o The first three highest nominees of each ministry
or apostolate are to be interviewed by the parish
priest or with the parish team.
• Appointment:
o After due consideration of the results of the
nomination and the needs of the GKK, the parish
priest appoints the servant leaders for each
ministry and apostolate.
• Post-Appointment:
o Appointed leaders undergo formation before
they are sent forth.
• Other considerations:
o To enhance personal and community growth,
leaders shall undergo yearly formation-renewal
program.

20
 o Each GKK shall have one overall in-charge PSL,
one overall in-charge PSP and one overall in-
charge PSA.
o The other PSL, PSP and PSA also serve their
GKK through their participation in each of the
particular ministries.

Article 13 Pundok Banay

The grouping of families, Pundok Banay (PB), is a smaller
expression of the GKK as a Church of the neighborhood.
• The Pundok Banay (PB) are to enhance a deeper sense
of GKK communion, participation, co-responsibility
and mission. It is recommended that the GKK members
be grouped into 8-15 families per Pundok Banay,
whenever possible.
• Pundok Banay engage in activities that will cultivate the
GKK values of communion, participation, co-
responsibility and mission.
• Every Pundok Banay will choose its own group
facilitator, Tigpasayon sa Pundok Banay (TPB).
• The Word of God is of utmost importance in the life of
the Clusters of families. For example: Bible Reflection,
devotional prayers, celebrations of the liturgical seasons
such as Advent, Christmas, Lent and Easter.

Article 14 Tigpasayon sa Pundok Banay

Role: Facilitator and animator of the Pundok Banay
Functions:
• Animates Bible Reflection among Pundok Banay
members;
• Relates and coordinates with the PSK;
• Cultivates fellowship among Pundok Banay members;

21
 • Facilitates implementation of GKK programs and
activities;
• Enhances a two-way information dissemination that is
from the Pundok Banay level to GKK and vice-versa.

Article 15 Finance Committee

The GKK should have a Finance Committee which shall be
composed of a Treasurer, as head of the Committee, and two
(2) members. The Treasurer shall be chosen by the GKK
members while the two (2) members shall be appointed by the
six (6) GKK leaders mentioned in Article 12.
One of the members of the committee shall act as Auditor of the
GKK. As authorized by the Parish Priest, the Finance
Committee shall initiate fund raising for the support of the
GKK.
Role: Steward of GKK funds and properties
Functions:
• Safeguards the funds of the GKK;
• Takes charge of GKK fundraising with the approval of
the Parish Priest;
• Keeps the inventory of the GKK properties including
documents on GKK lots;
• When applicable, facilitate banking transactions
through an account attached to the name of the parish;
• Establishes simple financial system;
• Makes periodic financial reports to the GKK.

Article 16 Social Communications Committee

The GKK should have a Social Communications Committee
(SoCCom) which shall be composed of a Secretary, as head of
the Committee, and two (2) or three (3) members. The
Secretary shall be chosen by the GKK members while the two

22
(2) or three (3) members shall be appointed by the six (6) GKK
leaders mentioned in Article 12.
Role: Records keeper, documenter/facilitator of GKK
communications.
Functions:
• Records and keeps minutes of the meetings;
• Maintains and updates the GKK Registry;
• Prepares, releases and obtains the signatures for the
Information Data Sheet (IDS);
• Facilitates dissemination of information;
• Documents important events of the GKK (written and
pictures/videos).

Article 17 Flow of GKK Ministries and

Apostolates
The basic understanding of Church and therefore of GKKs is a
faith community of all the baptized. This faith community is at
the service of all Christian families so that all members
can live out their baptismal commitment. Facilitation,
coordination and animation are needed to promote a truly
participatory community. The flow of GKK ministries and
apostolates should be enabling in order to focus on living-out
the values of communion, participation, co-responsibility and
a sense of mission. The diagrams below serve as an aid and
guide for the community to live and witness their Catholic
faith.

23
24
25
26
 SECTION 3

PASTORAL FORMATION AND SKILLS

TRAINING

The importance of the formation of all GKK members

(which includes leaders, families, children, youth and
other members) is in conformity with the document of
St. John Paul II entitled The Lay Members of Christ
Faithful People (Christifideles Laici [CL]):
“The formation of the lay faithful must be placed
among the priorities of the diocese. It ought to be so
placed within the plan of pastoral action that the efforts
of the whole community (clergy, lay faithful and
religious) converge on this goal” (CL, 57)
“Formation is not a privilege of a few, but a right and
duty of all. Possibilities of formation should be
proposed to all, especially the poor, who can also be a
source of formation for all. For the purpose of a truly
incisive and effective pastoral activity, the formation of
those who will form others is to be developed through
appropriate courses and suitable schools.” (CL, 63)
Each of the lay faithful should seek further
understanding and appreciation of the Catholic
faith. In this regard, all GKK members should undergo
integral faith formation. A well-founded formation
program needs to be provided for all GKK members.
Formation helps all members of the Church to grow in
their call to holiness which is for the renewal of the

27
 temporal order – social, political, economic cultural
and environmental.
The main source of an integral formation program is
the Catechism of the Catholic Church (CCC). The CCC
includes all dimensions of our Catholic faith including
the doctrines of the faith, the celebration of the
sacraments, Christian living and prayer.

Article 18 Direction of Pastoral Formation

The spirit of renewal envisioned by Vatican II, as incorporated
in PCP II and APAD II is the basis for the direction of Pastoral
Formation. This is achieved through an integral and continuing
faith formation program for all GKK members. The
Archbishop, together with the Archdiocesan Pastoral Council
of Davao, is to oversee a well-coordinated formation program.
The diocesan pastoral agencies will design various formation
programs to be implemented by the parishes. These programs
should be geared towards formation for mission, witnessing,
personal conversion and social transformation.

Article 19 Foundational Integral Faith

Formation
To strengthen all GKK members foundational integral faith
formation must be given an utmost importance (see CCC, 287).
This formation should center on the tri-mission of Christ
(Priestly, Prophetic and Kingly) that they share by virtue of
their baptism.
Thus the basic seminars given to all the GKK members should
include:
• Introduction to Salvation History,
• Encounter with Jesus Christ through the Bible,
• Church Renewal Focusing on the GKK as an Integral
Part of the Parish as a Communion of Communities,

28
 • Liturgy Focusing on the Kasaulogan Sa Pulong (KSP),
Bible Reflection and Devotional Prayers.

Article 20 Continuing Integral Faith

Formation
This continuing integral formation shall include simple and
further or deeper catechesis on the Doctrines, Sacred
Scriptures, Christology, Sacraments, Ecclesiology, Liturgy,
Mariology, Morals, and the Social Teachings of the Church
based on the Sacred Scripture, Tradition, and the Magisterium.
Other matters concerning regular continuing formation may be
given to all GKK members for the deepening of their faith such
as:
• Intrapersonal
o Personhood
o Values Formation
o Spiritual Deepening: Recollections, Retreats
o Pscyho-spiritual formation
• Interpersonal
o Community Relationship
o Family-community living
• Ecclesial
o Missionary Nature of the Church
o Ecumenical and Interreligious Dialogue
o Family Catechesis
o Orientation on the moral dimension of the socio-
economic and political issues
o Encyclicals, Apostolic Exhortations and other
Church magisterial documents
o Spirituality of Stewardship

29
 o Philippine Church events
o Catholic Bishops’ Conference of the Philippines
(CBCP) Pastoral Letters
• Historical
o History of BEC Development in the Archdiocese
of Davao
o History of the Archdiocese of Davao
• Social
o Social, political, economic, cultural
o Environmental concerns: seminar on
environmental protection (Climate Change,
Waste Management Segregation, Risk
Reduction, etc.

Article 21 Integral Pastoral Skills Training

The following skills training should be given to all GKK
Leaders:
• Christian Servant Leadership
o Human Relations Skills/Pakiglambigit sa isig-
kaingon
o Basic Communication Skills
o Facilitating Skills
o Team Building Skills
o Simple Planning, Implementation, Monitoring
and Evaluation Skills
Specific skills training for each leader about:
• PSK
o presiding at meetings

30
• PSL
o facilitating Bible sharing, presiding or
conducting KSP, having an effective impartation
of prepared sharing, conducting sacramentals,
for example, funeral blessings, house blessings,
etc. (if applicable), coordinating liturgical
ministries
• PSP
o creative teaching, forming and learning skills
• PSA
o conducting Basic Orientation Seminar on Social
Action Work (BOSSAW), organizing disaster
preparedness and quick response efforts,
organizing income generating projects (IGPs),
handling advocacies
• PSKB
o conducting effective seminars related to
Marriage Enrichment and Family and Life
concerns; capability of explaining the NFP-
BOM; basic skills in counseling; basic skills in
family catechesis
• PSB
o evangelization through theater arts
• Tigpasayon sa Pundok Banay (TPB)
o facilitating Bible Reflection
• Finance Committee
o Simple/Basic Accounting, Reporting
• SoCCom
o documentation and formulation of minutes,
basic journalism

31
32
 SECTION 4

ESTABLISHMENT OF GKKS

GKKs are communities of faith in Jesus Christ and of

the Catholic Church that are established within a
parish. The GKKs are the contexts for pastoral care,
on-going Christian formation, prayer, worship, service,
evangelization and missionary outreach.

Article 22 Accompanying Idea/Concept in the

Establishment of a GKK
Any community of baptized Catholics residing in a particular
neighborhood within the parish may be established as a GKK.

Article 23 Steps for the Establishment of a

GKK
The following are the steps to establish a GKK:
• request to establish a new GKK to the parish priest
• indicating enough members of the proposed new GKK
(who are willing to undergo seminars/formation),
• endorsement from the chapel of origin (if applicable),
• consensus on the choice of the patron saint, approved
by the parish priest,
• determination of a lot (if applicable), and the location
poses no danger to the people.

Article 24 Location of a GKK

A GKK may be established in a subdivision, condominium, or
any natural neighborhood of families.

33
Article 25 GKKs are a Part of the Communion
of Communities in a Parish
An established GKK is a separate entity from the barangay and
purok structures, and from homeowners’ associations.
Furthermore, it cannot have its own identity apart from the
parish and it should not be registered in Securities and
Exchange Commission.

Article 26 Pastoral Care of the Parish Priest

The parish priest takes care of a GKK that experiences serious
crisis in leadership, dwindling number of members, lack of
personnel for its ministries, and the like.

Article 27 Reduction of the Numbers of

Members in a GKK
For various reasons a GKK may experience a reduction in the
number of their members to a point where the GKK is unable
to sustain its life and activities. Those remaining members and
families incorporate themselves into a neighboring GKK or
GKKs and may form Pundok Banay or join into already
existing Pundok Banay of their respective new GKK.

34
 SECTION 5

LITURGICAL CELEBRATIONS, RELIGIOUS

PRACTICES AND REGULAR ENCOUNTERS
AS EXPRESSIONS OF COMMUNION

A GKK, as an integral part of a parish, is a community

of faith that is nourished by the Word of God, the
Eucharist and other sacraments. Popular devotions
and other religious practices are also expressions of
communion. All liturgical celebrations are celebrated
according to the liturgical norms of the Church.

Article 28 Liturgical Celebrations

The celebration of the Holy Eucharist other liturgical
celebrations such as the Liturgy of the Word, that is, Hiniusang
Pag-ampo sa Gagmay’ng Kristohanong Katilingban or HP sa
GKK, Kasaolugan sa Adlaw’ng Domingo Kun Wala ang Pari
or KSD, other sacraments (Baptism, Confirmation, Marriage,
Confession, Anointing of the Sick) and sacramentals (blessings
and funerals) are to be celebrated meaningfully and solemnly
in the GKKs.

Article 29 Religious Practices

Popular devotions and religious practices such as procession of
statues of a GKK patron saint, praying the Holy Rosary, doing
the Aurora, recitation of the Angelus, novenas to Christ, Mary
and other Saints, Holy Hour, Way of the Cross, and the like may
be celebrated in a GKK.

35
Article 30 Other Celebrations
Other celebrations such as Santacruzan, Panuluyan, Pabasa,
Bible Enthronement, Bible Sharing, communal prayer
meetings, Flores de Mayo, funeral wakes, private prayers and
meditations may be celebrated in a GKK.

Article 31 Fiesta Celebration in the GKK

Aware of the utmost importance of the Eucharist, its
celebration is the core of the GKK fiesta celebration. Novenas
and all other popular devotions or practices come next in
importance to the celebration of the Holy Eucharist.
Pre-fiesta catechesis may be facilitated by the parish formation
team in coordination with the GKK leaders.
• Other Activities:
o Cultural and Social activities have become part
of the community’s way of celebrating together
their patronal fiesta. Patronal Fiesta may be
celebrated without these activities.
o It would be helpful for the GKK leaders to invite
and discuss with the local authorities and civic
leaders during fiesta planning and preparation
for a fruitful fiesta celebration.
o Gambling is discouraged during fiesta.

36
 SECTION 6

THE GKK CHAPEL

The GKKs are the contexts for pastoral care, on-going

Christian formation, prayer, worship, service,
evangelization and missionary outreach. The GKKs
need a place to gather as a community. Normally, the
GKKs gather in their chapels. The GKK chapel is
considered as a sacred place, where the faithful, living
in communion, gather and express their faith through
becoming a worshiping, teaching and serving
community.

Article 32 Chapel
Normally, a GKK is to have its own chapel.

Article 33 Alternatives to a Chapel

Under other circumstances, or maybe even in cases of natural
disasters, a GKK may use another place to gather, provided
that:
• there is a clear agreement, or permission between the
owner of the chosen place and the GKK for its use;
• the community and the parish priest have agreed on the
suitability of the chosen place;
• the sacredness of the place and the solemnity of the
celebrations are faithfully observed;

Article 34 Sharing the Use of a Chapel

A GKK chapel may be shared for use by other GKKs that may
not be able to have their own chapel (either permanently or
temporarily), upon the approval of the parish priest.

37
Article 35 Chapel Property Ownership or Use
Chapel properties should be titled and donated to The Roman
Catholic Bishop of Davao, Inc. (RCBDI). Otherwise, other
forms of agreement for the use of the property should be
entered into by the RCBDI and the land owner.

Article 36 Assistance in Acquiring or Using a

Chapel Property
The Archdiocese of Davao shall assist the GKKs in the
processing of documents pertaining to the acquisition or use of
GKK chapel properties.

38
 NOT A FINAL WORD …
As mentioned in the Foreword and the Introduction, these
updated Guidelines and Norms on the Gagmay’ng Kristohanong
Katilingban (GKK) are the fruits of the entire history of the
development of the GKKs here in the Archdiocese of Davao.
When the first Guidelines and Norms on the Gagmay’ng Kristohanong
Katilingban (GKK) were written in 1996, they were the fruit of
the faith journey of the local Church in Davao at that time. Our
recent process of reviewing our GKKs and the guidelines and
norms over the past few years has led us to this updated version
of 2014.
While these are for us now our guidelines and norms, we
will continue our journey as missionary disciples as the local
Church here in Davao. We will be led by the Holy Spirit into
the new paths to which we will be called and sent. These
guidelines and norms can be updated in the future. Any
updating is not just to update them but to direct us more deeply
into the mystery of Christ and His Church so we can deepen
the living-out of the values of communion, participation, co-
responsibility and mission towards becoming a poor Church for
the poor.

39