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DETAILED ANALYSIS OF THE MINISTRIES AND GROUPS OF OUR CHURCH. ANALYSIS

A. Catechists. Delegates of the Word.

GENERAL INFORMATION

There Verapaz in our church an estimated 8.000 catechists, dating back to 1972. St. Benedict Center was the propeller and trainer of the first generations of Delegates and Catechists. STRENGTHS

consider fundamental apostolate. They carry the heaviest burden on the task of evangelization: Liturgy of the Word of God on Sundays and often during the week, the preparatory catechesis the sacraments and care for the sick. They also participate in courses and meetings scheduled to maintain lifelong learning. WEAKNESSES

often fall into the routine and improvisation. Some have lost their mystique and you do not prepare in group activities. Others have fallen into the chiefdom and do not want to lead young people. The celebrations of the Word are un-dynamic and non-participatory. Communities do not convey the message that they learn in the courses. It has created new rivalries with groups that have emerged in communities. CHALLENGES

1. Spiritual renewal, theological and methodology.
2. Recognition and definition of existing ministries.
3. Addressing the issue of family ministry, power generation and core ministries.
4. critical awareness training

B. Lay movements.

GENERAL INFORMATION

In our diocese there are several lay movements: Cursillo, Charismatic Renewal, Marriage Encounter, Neocatechumenate, Close Encounters of Youth Promotion and Other.

STRENGTHS

is the most common form of renewal and urban lay participation in church life. They also have a presence in rural areas. Keep alive the zeal and collaborate in parish ministry. WEAKNESSES

His own training dynamics often keeps them outside the training and pastoral activity. Their training is more responsive to the charism of the founders that the peculiar characteristics of the local Church. Some practice a spirituality of some socio-political commitment. In rural areas, have caused problems to imitate the forms of preaching and evangelical pastors. Sometimes more value to the community group. Lack of coordination between the apostolic movements. CHALLENGES

1. find their place in the Pastoral Plan of the diocesan Church.
2. which are renewed in their training. Join
3. them more aware of the Church - Communion.
4. work in coordinating the various ministries of the community and the Parish Pastoral.

C. Religious. GENERAL INFORMATION

In Verapaz there are 17 religious congregations. Approximate Total: 85

STRENGTHS

are very dedicated people to serve the Kingdom of God. They perform a variety of tasks, such as education, health ministry, urban and rural parish ministry, catechesis, etc.. Give a good witness of poverty and service. WEAKNESSES

Sometimes his pastoral

not coordinated with the Diocesan Plan. Lack theological renewal. Little coordination with the pastors. CHALLENGES

1. Increased dialogue with pastors and mutual understanding, so that his presence will help to develop a good parish pastoral plan.
2. more decisively To promote women's ministry.
3. long training in theology.
4. More interest in indigenous culture.

D. Priests.

GENERAL INFORMATION

7 There are priests belonging to religious congregations. Number of religious priests: 44 Number of diocesan priests: 22 STRENGTHS

dedicate their lives to full-time service and mission of the Church. Are generally well accepted and considered by the faithful, who value their sacrifice. Some show due respect for the culture of the people, especially in the rural pastoral. WEAKNESSES

Too apostolic activity causes them to lose the habit of study, reflection and prayer in common. Generally share some responsibility apostolic women religious and laity, remain wary of clericalism and management responsibilities to the laity. There are still too "parochialism" and lack the sense of the Pastoral de Conjunto.

CHALLENGES

1. to exercise responsibility in the pastoral direction and above all, administrative, Parishes.
2. That really advise Parish Councils.
3. To promote the organization of the catechists. That
4. become more integrated into the pastoral concerns of the Diocese.
5. To continue with his theological training
6. To respect the provisions regarding ministries.
7. pool created to support of some priests.

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THE REALITY OF OUR DIOCESE

HOW OUR CHURCH IS NOW VERAPAZ?

In this second part we have a diagnosis of how we are now. What are our strengths and weaknesses. How we see ourselves.

1. NO PROBLEMS

Let's start by being aware of the serious problems of our people. What is getting daily food, education of children, respect for our cultural identity, our religious identity and live in peace.

A. With Social.

Although there are people living relatively well, most of our people suffer serious social problems. We will highlight some of them.

• Lack of land. This is considered a serious problem, because most people are peasants, and if you do not have land to rent or live as squatters on farms. So do not feel free, are unlikely to overcome. Some have land, but the plots are so small they can not afford to feed the family throughout the year. This is called small holdings, in the case of most farmers in Baja and Alta Verapaz.
• Migration. Many young have to look for life in another place, go to the capital to work as laborers, security guards, masons, maids, etc. or even go to the U.S.. UU. They live in slums where social life is very insecure and easily fall victim to crime or vice. The emigration of young people, in Baja Verapaz, is enormous. There are hardly any young people in rural areas.
• Maras. We increase the number of young people who are part of gangs. They are confused and disappointed youth of this society that does not give them what they want. They are the product of so much poverty, corruption, lack of good education school and family, bad catechesis, and the bad habits they have learned elsewhere or in the media. In gangs, they show their frustration and protest. Fall into crime and drugs.
• Deception by politics. There is a big disappointment in politics, because of widespread corruption. The people are losing interest in participating, and that makes it more difficult to overcome the crisis we are.

B. In the religious.

What is happening to us? How social status affects the religious?

• The Offer of sects. The growth and division of the individualistic tendency expressed sects. Christians are more concerned with his "salvation" or "spiritual welfare, which the community service. Search for "feel good" in their sect, and do not mind "being and doing church." This deviation from the true Christian spirit has tainted many Catholics.
• Many groups within the Church. is good to have different groups, according to the gifts, but unfortunately not always are the fruit of the Holy Spirit that is manifested by the closed, exclusive and fanatical groups.
• The new generations of immigrants, are copying religious forms of urban environments, to give more value and try to impose their communities of origin. Arrive, they impose, reject, imitate evangelical styles and break the harmony in communities.
• Conflicts with traditional groups. More and more often the renewal of Christian life and new forms of spirituality and evangelization conflicts with the traditional groups, too attached to their traditions, not differentiate between what is important and what should be changed. Is missing dialogue.

C. Culturally.

• loss of important values. few by what they see in the city, others because they are influenced by television ... Many good values \u200b\u200bare depreciating and losing, for example, we noticed less sense of community, rejecting one's own language, less sensitivity to the presence of God ... less interested in defending social rights ... most family dysfunction.
• Loss of identity. Our people have a lot of cultural diversity: Q'eqchi ', Poqomchi', Achi and Ladino. But the people of Mayan origin are not social and political organization allowed the development according to their rights. This lack of structure and resources makes weak to maintain its identity to the challenges of modern society.
• is not in the religious dimension, specifically in the liturgy, to value and preserve their original models of relationship with God.

Does EVERYTHING IS NEGATIVE? Of course not!

In recent years we have seen how it has aroused the apostolic spirit of the laity. In the rural area is not new, but if it is in urban areas. We see many lay people studying theology, participating in retreats, courses, etc.. In the parishes involved in the planning and decision through Pastoral Councils, etc.

new values \u200b\u200bare being met, shortly before taken into account: more dynamism in the liturgical life, more ability to take changes, increased participation of women seeking a more personal relationship with God and authentic, more sense of conversion, etc.. The witness of life and ministry in recent years that led many brothers even to give his life in martyrdom.

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WELCOME TO BLOG

WELCOME TO THE WEBSITE OF THE DIOCESE OF VERAPAZ FROM LOCAL CHURCH IS WE OPEN OUR DOORS TO THE GLOBAL COMMUNICATION WHILE STRENGTHENING THE LINKS BETWEEN COMMUNION AND PARTICIPATION OF OURSELVES.

IN TUNE WITH THE FINDINGS OF THE FIFTH CONFERENCE OF THE LATIN AMERICAN BISHOPS APARECIDA MAKE U.S. WANT THESE IN THIS NEW WORLD OF CYBERSPACE AND ITS POTENTIAL FOR USE proclaim the Gospel (DA 487).

+ Rodolfo Valenzuela Núñez

Bishop of the Diocese of Verapaz,

Coban, Guatemala.

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BRIEF HISTORY OF THE CHURCH OF THE VERAPAZ

How did our church?

Verapaz The Catholic community was born when the first Dominican missionaries came to evangelize our ancestors. That happened in 1543.

Quiches The four leaders supported them, mainly Don Gaspar Rabinal.

But before it was necessary for FR. BARTOLOME DE LAS CASAS reached an agreement with the English authorities to come out all the English soldiers who had entered earlier.

These are the names of the first missionaries

• + Fray Luis de Cancer
• + Br Pedro de Angula
• + Br Domingo de Vico
• + Br Azcona Sunday
• + Friar Matías de Paz
• + Fray Juan de Torres

"in a peaceful and Christian, with the noise of armies, with the sole weapon of the Word of Christ with humility and gentleness, we attracted some provinces tezulutanas faith. " P.

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Some important dates. Year 1.547

King of Spain gives the name of Vera Paz to this region, "... by this command now and hereafter the said provinces that were at war and that and those religious have brought and will bring peace, and entitled to be called the Vera Paz.

Year 1.555. First Martyrs Br

Domingo de Vico, Father Andrés López and 30 indigenous Acalan die when other groups of Lacandon Acal and burned the ranch where they were gathered.

Year

1.560. Foundation of the Diocese of Verapaz:

+ Fray Pedro de Angulo was appointed first bishop. died two years later in Salama, where he is buried.

+ Fr Thomas Cardenas, third bishop, to encourage the development of the region introduced chickens, pigs, and cattle. Year

1.608

Forty-eight (48) years later, claiming poverty in the region, shortages of people and proximity to Guatemala, the diocese was abolished and became part of the Bishop of Guatemala.

During 327 years, these parishes depended on Guatemala.

are the years in which parents

• founded the majority of our people

• instructed to build the temples

•

wrote the first catechism in our languages \u200b\u200b

After Independence, the Liberal governments of Mariano Galvez (1829 - 39) and Justo Rufino Barrios (1873 - 85) took the church property, expelled missionaries, closed convents and sent to call evangelicals. The Evangelization is stopped and the parishes were left abandoned for almost 100 years. Year

1.935

Until 1935, in times of Jorge Ubico, which returns to restore the Diocese of Verapaz.

Restoration of the Diocese of Verapaz (1.935).

This year, our diocese was restored, there were only 5 priests for all Verapaz and Petén, for the reasons above those of liberal governments. The town was many years without priests or catechists. That's why our grandparents almost only known "custom", which are the practices religious they learned and retained. In these practices remained the Catholic faith.

HOLDERS IN THE RESTORATION BISHOPS OF THE DIOCESE

1 º Bishop	Bishop Luis Montenegro y Flores (1935-1945). In his time came the Salesian Fathers.
2 °	Bishop Bishop Raymond Martin (1945-1957). In his time the Dominican Fathers returned

4 th Bishop Bishop Juan Gerardi

3 rd Bishop	Humberto Lara Bishop (1957-1967). Benedictine Fathers came.
	, (1967-1973). Martyr for Peace. In his time he founded the Centro San Benito, PP. Benedictine (1972), where they formed the first hundreds of Catechists OR DELEGATES OF THE WORD.
5 th Bishop	Bishop Gerardo Humberto Flores, (1974-2000). In his time the Diocese was organized in its present structure. Is the time of the great persecution of catechists. Bishop defended the lives of refugees and persecuted and gave special impetus to the Indigenous Pastoral and Social Ministry.
6 º	Bishop Bishop Rodolfo Valenzuela Núñez , (2.000 - ;). Who is currently in charge of the Church of the Verapaz.

With the return of the priests and nuns began a new evangelization and Catholic schools were founded, were prepared catechists and lay groups formed first, as Catholic Action and the Apostleship of Prayer.

Then, from the '70s, we formed the new catechists or delegates of the Word to give new impetus to evangelization and human rights ... Many of them sealed their life with the palm of martyrdom .

His personality.

marked the first missionaries to our church with some features, a way of being, which give his personality, his way of being different from other particular Churches. Let's see.

1. Peaceful evangelization.

"No clash of armies. With the single weapon of the Word of Christ. With meekness and gentleness. " PL Casas.

2. Use of Mayan languages.

The missionaries learned the language of the region and the catechisms written in these languages \u200b\u200b

3. Use representations. Partner

dramas, dances, parades ... were means of evangelization. Still preserved in our communities.

4. Guilds.

were founded by missionaries and lay organizations to promote the worship, doctrine and the maintenance of temples.

5. Native catechists

evangelized themselves worked

catechists, from the early years.

"The people of each neighborhood, come willingly and happily, they met every day in large numbers, for catechesis in procession singing and bringing the Blessed Sacrament with great devotion of all."