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Papal Motto

Ang Escudo ng Lub. Kgg. Pablo Virgilio S. David ay nahahati sa dalawang bahagi.

I. Ang kaliwang bahagi ay patungkol sa Diyosesis ng Kalookan.

Kaliwang bahagi, gawing itaas: ang bangka, lambat at pulutong ng isda ay sagisag ng tubigan sa mga pamayanang sakop ng Diyosesis ng Kalookan – ang mga lungsod ng Malabon at Navotas; nagpapagunita sa pagtawag ng Panginoon sa mga unang alagad sa pampang ng lawang Galilea, na pumalaot upang maging mamalakayang tao.
Kaliwa bahagi, gawing ibaba: ang Monumentoni Andres Bonifacio – Sagisag ng Kabayanihan at Kalayaan na sumasalubong sa mga manlalakbay mula sa Norte sa Lungsod ng Caloocan papasok ng Maynila.

II. Ang kanang bahagi naman ay patungkol sa personal na sagisag ng Obispo.

Kanang bahagi, gawing itaas: IHS, ang unang tatlong titik sa pangalan ni Hesus sa wikang Griyego, sagisag na nakaugnay sa kapisanan ng mga Paring Heswitang gumabay sa kanyang paghubog sa Kolehiyo at Teolohiya mula 1974 hanggang 1984.

Ang titik "M" na nakapaloob sa isang koronang binubuo ng 12 bituin, sagisag ng Seminaryong Ina ng Mabuting Payo na nagpausbong sa kanyang bokasyon sa pagkapari sa murang gulang na 11 hanggang 15.
Gitnang bahagi: ang puting bulaklak na lirio sa kaliwa ay pumapatungkol kay San Jose; ang lagare sa kanan ay sagisag din ni San Jose at ng Betis, bayan ng mga karpintero sa Pampanga at bayang kanyang sinilangan. Ang seminaryong San Jose ang naghubog sa kanya sa pagpapakatao, pagpaka-Kristiyano, at pagpapakapari.

Sa gitna ay ang salitang "Alaya" o silangan sa wikang Kapampangan, nakatitik sa tradisyunal na Baybayin na sumisimbolo sa Pampanga, lalawigang kanyang sinilangan.
Kanang bahagi, gawing ibaba: Ang bukas na Bibliya na hugis kalapati: sagisag ng malaking bahagi ng Salitang Diyos sa kanyang buhay at paghubog, at sa apostolado ng pamamahayag ng Mabuting Balita sa TV, radyo at "social media".

Ang titik "G" at pinagkurus na dahon ng oliba, sagisag ng titular na diyosesis ng Guardialfiera sa Italya, na itinalaga sa kanya ni Papa Benedicto XVI noong Hulyo 2006 hanggang Enero 2016, at nagging bahagi ng kasaysayan ng kanyang pagka-obispo.

Ang tungkod ng pastol na gawa sa kawayan at nakahugis na Chi-Rho: sumasagisag sa natatanging pagkapari at pagkapastol ng Panginoong Hesukristo.

“Kenosis” – o lubos na pagpapakumbaba at pagbuhos ng sarili, hango sa sulat ni San Pablo sa mga taga-Filipos: 2:6-11, nasa aki'y panulukang-bato ng prinsipyo ng pagiging alagad at apostol ng Anak ng Diyos na nagpakadukha upang sa kanyang karukhaan ang tao ay kanyang maiangat sa dangal ng pagiging mga anak ng Diyos.

 
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Most Rev. PABLO VIRGILIO S. DAVID, D.D.

Most Rev. PABLO VIRGILIO S. DAVID, D.D.

Born: March 2, 1959 in Betis, Guagua, Pampanga. Ordained priest: March 12, 1983. Ordained Bishop: July 10, 2006. Appointed Titular Bishop of Guardialfiera and Axiliary Bishop of San Fernando Pampanga. Appointed second Bishop of Kalookan November 2015; Installed: January 2, 2016. Motto: “KENOSIS”.

 
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VISION

A community of Christ’s disciples, living the fullness of life in the Father, Son, and Holy Spirit with Mary, our mother, and San Roque, our patron.

„Community of Christ’s disciples‟ establishes our identity as a Diocese – a community of disciples. The heart and center of this community is Jesus Christ. (PCPII Acts par. 402)
‘Community’ (koinonia) suggests a special relationship – a communion – among believers based on participation in Christ (Phil 3:10; 1 Pet 4:13), sharing a common life in the Spirit (2 Cor 13:13; Phil 2:1) by way of baptism (1 Cor 12:13) and the Eucharist (1 Cor 10:16-17). It implies that we, as members of the diocese, are not only related to Jesus but also related to one another. Community connotes harmony, unity, fellowship and friendship.

‘Disciples’ (mathetes - "pupil, learner") are people attached to a teacher, group or movement, who not only gain knowledge from, but also live the lifestyle of the Master, even in a community setting. Discipleship is about loving God. It refers to a deep desire to know God, to be one with God, and to follow God.

‘Living the Fullness of Life’ describes what kind of community of Christ‟s disciples we aspire to become. Fullness of Life comes from the words of Jesus in John 10:10, “I came that they may have life, and have it abundantly.” And so, this refers to Life that only Jesus can give – by His sacrifice and resurrection, by His words and actions, and by His call to us to follow Him. Fullness means a superabundance, overflowing, over and above, and more than sufficient divine prosperity. „Living the fullness of life‟ refers both to our aspiration of eternal life and our life of active charity. The aspiration of eternal life suggests that we may never achieve the true fullness of life that we aspire until we are received in heaven. And so, our quest for it will be a continuing journey. This journey, through our life of active charity, is as important.

The ‘life in the Father, Son, and Holy Spirit’ professes our adherence to the Catholic dogma of the Triune God. In all our actions we are to be dependent and faithful to God, our loving Father, devoted to Jesus, our Savior, and empowered by the Holy Spirit, our animator. This is the model to which we pattern our being a community of Christ‟s disciples.
‘With Mary, our mother’ affirms our devotion to the Blessed Mother – Mother of the Church and Mother of the Diocese. We journey in this life through her mediation, protection and guidance. The path to reach Jesus is through Mary. She is our model of discipleship.
(With) ‘San Roque, our patron’ indicates our identity as a local church with San Roque as patron saint. San Roque is our model of compassion for the poor and the sick. We ask for his intercessory prayers to God.

 

MISSION

We, the Bishop, Clergy, Religious, and Laity - nourished by prayer, the Word of God, Sacrament, and continuing integral faith formation - commit ourselves to a life of communion and service as families and as communities, towards becoming Church of the poor while promoting the culture of life, justice, peace and integrity of creation.

‘We, the Bishop, Clergy, Religious, and Laity’ establishes our composition as a Diocese. These are the people actively involved in the mission. It implies equality in dignity among the clergy, religious and lay and at the same time a hierarchy of authority. Although the bishop is implicitly included in the clergy, he is specifically mentioned at the forefront of the statement to highlight his primacy in the mission and in the local church.

Following the primary subject of the mission are qualifiers that enumerate our core values. We say we are ‘nourished’ by these values to underscore their importance to our survival. These values nurture, preserve, and strengthen us.
‘Prayer’ refers to both our individual and collective prayers. It includes living a prayerful life and living our life as prayer.

The ‘Word of God’ and the ‘Sacraments’ are Divine gifts. Prayer, the Word of God, and the Sacraments form the tripod of Christian life.

‘Continuing integral faith formation’ shows our desire to know God more so that we can love Him more. The two qualities we desire for our faith formation are „continuing‟ and „integral‟. Formation should be continuing. From childhood until death, we keep on learning about God and growing into better Christians. Formation should also be integral. It includes physical, intellectual, character, social, apostolic, and spiritual formation taken simultaneously.

‘A life of communion and service’ connotes unity in diversity, fellowship, and charity. It invokes the dimensions of the Eucharist – a unity with God and with fellowmen, and an active faith rooted in love.
‘As families and as communities’ are two levels of communion. It emphasizes the value of the family as the domestic church – the basic unit of the diocese. It presents an image of the church as families coming together as communities. These communities being in communion with each other become the Basic Ecclesial Communities.

‘Church of the poor’ does not refer solely to material poverty but according to PCP II. “It is a Church that embraces and practices the evangelical spirit of poverty, which combines detachment from possessions with a profound trust in the Lord as the sole source of salvation. While the Lord does not want anyone to be materially poor, He wants his followers to be “poor in spirit”. (PCP II Acts par. 125)

‘Promoting the culture of life’ refers to our belief that human life, from conception to physical death, is a sacred gift that should be protected and appreciated. Love is an important element of this culture of life.
‘Justice, peace and integrity of creation’ are also Christian values that we commit to promote. Christian justice and peace imply ecumenism, which aims at the recovery in thought, in action, and in organization, of the true unity between the Church's mission to the world (its apostolate) and the Church's obligation to be one.

  • ‘Justice’ refers not to legal justice but rather to the justice of the Christian heart. Its basic, wise, clear and comprehensible principle is expressed in the Gospel by the words: “In everything, therefore, treat people the same way you want them to treat you, for this is the Law and the Prophets. (Mt 7:12)”
  • ‘Peace’ refers not to social peace, but to the Christian peace that Jesus refers to when He said, “Peace I leave with you; My peace I give to you; not as the world gives do I give to you. Do not let your heart be troubled, nor let it be fearful.” (Jn 14:27)
  • ‘Integrity of creation’ refers to the respect and care for the fullness of what God has made – the broad sweep of the cosmos, from galaxies to atoms, both living and non-living. It also expresses a relationship with God as Creator.

Through our mission, we bind ourselves to and place ourselves in a covenant relationship with God.

 

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