Aug 14, 2006 - CBCPMonitor

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Vol. 10 No. 9

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Interview with August 14, 2006 Archbishop Ledesma

IPs Stand Firm Against Logging, Mining A church-backed gathering of indigenous peoples (IPs) in Davao Oriental cropped a hard-line stand: “no to mining and logging.”

The stand was the apex of a twoday IP Coalition Assembly held recently at the Parish Development Center of Caraga, under the Diocese of Mati.

IPs Stand / P4

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Mary and Social Concerns

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Lipa Carmel: Call for Prayer and Reparation

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Message of the Second Bicol Priests’ Congress to the People of God

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CBCP Monitor Protagonist of Truth, Promoter of Peace August 14, 2006

Vol. 10 No. 9

Php 16.00

Gov’t Fails OFWs Anew Says ECMI THE Lebanon crisis affecting thousands of Overseas Filipino Workers (OFW) turned one month August 12 but authorities have failed by far to provide sufficient assistance to the OFWs, the CBCP Episcopal Commission on Migrants and Itinerant People (ECMI) said.

And that is because the governGov’t Fails / P4

Priests’ Meeting Fuels Optimism for Future of Priesthood In a plenary session, the more than 350 priests and 9 bishops from Bicol dioceses took up issues concerning the priesthood in the face of prevailing social concerns, during the Second Bicol Priests' Congress held on August 7-10, 2006 in Naga City.

By Roy Lagarde A huge gathering of Bicolano priests has advanced an encouraging turn on the priesthood that is globally in crisis, highlighting a renewed commitment to move forward in their mission in trying to live up to their vocation.

The call to seriously serve the poor, the need to be more faithful to their vows and live their identity as men of faith were among the issues discussed recently by bishops and priests from Bicol dioceses.

More than 350 priests from the Archdiocese of Caceres, the Dioceses of Legaspi, Sorsogon, Masbate, Virac, Daet and the Prelature of Libmanan took part in

the Second Bicol Priests’ Congress (BPC-II) held August 7-10 in Naga City, 377 kilometers south of Manila.

Fr. Augusto Angeles, BPC Secretary and Executive Secretary of the CBCP Episcopal Commission on Seminaries (CBCP-ECS), told the CBCP Monitor that the main discussion was on “the identity, spirituality and ministry of the Bicolano priest” today. The congress was aimed at empowering and enabling the Bicol clergy to respond to their present challenges and needs.

The talks, workshops, liturgical celebrations—all these provided a venue for the celebration of brotherPriests’ Meeting / P4

Dioceses Launch Social Concerns Year, Reject Gambling Abp. Onesimo Gordoncillo, DD, Archbishop of Capiz

St. Pius X Seminary Marks Golden Anniversary SAINT Pius X Seminary in Roxas City is now 50 years old.

The year-long golden anniversary celebration started August 12 with a daily Novena Mass in honor of St. Pius X until Sunday, August 20.

On Aug. 21, Capiz Archbishop Onesimo Gordoncillo will bless the Golden Jubilee Mural at 9 a.m., after a Solemn Concelebrated Mass.

In his homily, he will dwell on “The Church’s Social Concerns.”

Other highlights of the opening celebrations include the grand alumni homecoming of priests and lay Pians, business meeting and election of alumni officers, cultural presentation and exhibits.

“Fifty years of service to the Church truly calls for sincere thanksgiving, renewal, commitment and continuous efforts in the formation of future priests in the Archdiocese of Capiz,” said Archbishop Gordoncillo.

St. Pius X Seminary was formally opened on June 22, 1957 with Bishop Antonio F. Frondosa, D.D. as its founder, Rev. Fr. Jaime L. Sin as its first rector, along with five seminary priests and three lay faculty members, and thirty-three seminarians as pioneers.

Through the years of its existence, St. Pius X Seminary has produced distinguished luminaries both in the ecclesiastical and secular fields. (Msgr. Dexter Irisari) St. Pius / P4

A big crowd trooped to Freedom Park in Cabanatuan City on August 5, as the Dioceses of Cabanatuan and San Jose have joined efforts in launching the Social Concerns Year to deal with pressing social issues, particularly gambling, in Nueva Ecija.

The event was participated by Clergy, the Religious, Seminarians, Lay and Students from the parochial schools of Nueva Ecija.

During the said day, all anticipated masses in the province have been suspended to give way to the special gathering that opened with a Eucharistic Celebration.

One issue that was underscored during the launching is the issue on gambling, reportedly said to be “creeping” or undermining their communities.

Bishops of said dioceses, in a pastoral letter, appealed to local officials to reject the opening of small town lottery (STL) and put to halt “jueteng” operations and all other forms of gambling in the province.

“As men of honor, do not give in to pressures and attempts of bribery,” said Bishops Sofronio Bancud of Cabanatuan and Mylo Hubert Vergara of San Jose.

The church leaders said that for almost a year, their province has experienced the freedom from the “scourge” of illegal gambling operations.

They lauded the local authorities that worked for the eradication of illegal numbers game, saying that “if there’s a will, indeed there’s a way.”

But the bishops exclaimed that a semblance of backward trend is setting in— gambling opera-

Rising Cases of Violence Against Women Alarms Bishop

By Ma. Lourdes Ebilane THE Bishop of Lucena, Emilio Marquez, who is concurrently the apostolate director of the CBCP Office on Women, has expressed alarm over the escalating number of violence against women in the country.

Writing to his fellow bishop, Marquez said, “For the past few years to the present, statistics on the incidence of violence against women and cases of marital crisis has in-

creased to an alarming proportion.”

“Not well known but prevalent are the concerns for the declining moral values of our youth leading to situations where they could hardly cope with the absence of proper guidance and counseling,” he said.

The Catholic Church, through the CBCP Office on Women, is already addressing the concerns for women, but still it has few workers to help those women in crisis.

Rising Cases / P4

CINEMA: Be More Discerning on ‘ Kubrador’ THE film on gambling “Kubrador” got a passing grade from the Catholic review but said it might pose threat to “less discerning viewers” to think of jueteng positively because of the seeming help the poor gets from illegal numbers game as portrayed by the movie.

The CBCP Catholic INitiative for Enlightened Movie Appreciation (CBCP-CINEMA) rated the film as “morally acceptable” and “average” in its technical strength.

In the review of the film, the

board said the film shows the manipulation of winning numbers, corruption of some government officials profiting from jueteng, churches accepting donations from jueteng operators and the mislaid belief in “luck” of the bettors and collectors.

Since the movie neither condemns nor justifies jueteng, CINEMA however claims “there might be danger for the less discerning viewer to think of jueteng in a positive light because of the seeming CINEMA / P4

tions are slowly returning to the province.

“Lately, however we observe with great dismay how these systematic gambling operations, particularly jueteng and small town lottery (STL), are slowly creeping once again into our communities, apparently with the blessing and implicit approval by our local government and police officials,” they said.

Fr. Noel Jetajobe, chancellor of the Cabanatuan diocese, said that being also an Ecumenical Prayer Rally, pastors and heads of other Christian churches also participated the event along with around 8,000 participants.

He said the event was an occasion that showed “our unity as Church and our resolve to deal with the social concerns of the Church in the province.” (CBCP News)

Filipino Bible Goes Electronic

By Roy Lagarde LEADERS of the Philippine Christian Churches fear the Holy Word is falling in deaf ears.

But a new means of communication may just help them reach out and touch people.

It is the E-Bible, a creation of the Philippine Bible Society (PBS), which is a non-profit, and interconfessional Christian organization that provided the country with Scriptures in the language they can understand.

In their new initiative, you can read translations of all eight major Philippine languages namely: Tagalog, Cebuano, Ilocano, Bicol, Pangasinan, Pampango,

Samarenyo and Hiligaynon -- in both the formal and dynamic versions.

It is the first Filipino Electronic Bible launched recently. This software once installed, provides "even better" content plus more powerful research capabilities.

It has a concordance, a minidictionary, a Bible reading plan for the whole year and a notepad for typing down notes when doing research or preparing a homily.

What is important, according to the PBS, is that it is "easy to install and user friendly enough to maximize the Scriptural resources that are available to us."

Worshippers can also view in the E-Bible four English translaFilipino Bible / P16

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World News

Cardinal O’Malley: Catholic Faith Liberates Man ORLANDO, FLA, August 1, 2006—In his keynote address at the 124th Supreme Council Meeting States Dinner, Cardinal Seán O’Malley, OFM Cap of Boston, told nearly 2,000 Knights and family members that despite being portrayed by the secular press as a Church that restricts its believers, Catholicism is truly liberating.

“Many people think the Church is a church of ‘No,’ Cardinal O’Malley said. “We say ‘No,’ to abortion, to gay marriage, to married priests and to women’s ordination.”

Those “no’s” are really affirmations of Christ’s message, of saying “yes to God and to life.”

Cardinal O’Malley said that the “Church cannot bend the 10 Commandments to suit modernity or cater to today’s needs.” Instead, the Church’s teachings must be seen as the only way “to live a fully liberated life.”

Cardinal O’Malley said attacks on the Church and its teachings were really attacks on Christ. Those who attack the Church or Catholics for what they believe have not allowed themselves to be “converted to the Lord.”

“The more we respond to his grace, the more we see the beauty in what the Church teaches,” he said.

Those who look on the Church’s teaching as an “imposition,” he said, have missed the point of why Christ came.

“The world does not know its own story. The Gospel is not an imposition on the world but a revelation to the world of God’s love for it.

The mission of the Church is to call the world home to itself, to build a civilization of love.”

For Knights, Cardinal O’Malley said, this means showing love for one another in the way Christ instructed his disciples. “If you have love for me, Christ said to his followers, that is how the world will know you are my disciples.”

By nurturing unity and fraternity among its members, he said, the Knights witness to the world like Christ’s disciples did after the Lord’s death.

“If the world does not believe that Christ has been sent to us,” Cardinal O’Malley said, “it is because we have failed to live that unity and fraternity.” Our God made a gift of himself so that we could make a gift of ourselves to him.

“Real human fulfillment is about making a gift of ourselves,” he said.

(KofC.org)

Thai Mission Meeting Anticipates Asian Congress in October

BANGKOK, Thailand, August 12, 2006—The Catholic Bishops’ Conference of Thailand gathered youth from Catholic schools across the country (11 -12 August) for a twoday missionary congress. The meeting was held at St. Joseph Seminary in Samphran, and was based on the theme: “Go then, to all peoples everywhere and make them my disciples” (Mt 28:19).

The main objective of the encounter was to inspire youth to be more decisive in taking up their duty to evangelize and to learn to live like

‘missionaries.’ The meeting, prepared by Fr. Vidhaya Kaew-waen, head of the Pastoral and Missionary Commission of the Archdiocese of Bangkok, also served to pave the way for the first Asian Mission Congress, due to be held in Chiang Mai from 19 to 22 October this year.

The congress is being organized by the Federation of Asian Bishops’ Conferences (FABC) and the Vatican Congregation for the Evangelization of Peoples and it aims to uphold a notion dear to John Paul II, namely that the third millennium will belong to Asia’s evangelization.

Thailand has been chosen to host the congress because it is one of Asia’s most liberal nations where religion is concerned. The Thai Church has been gearing up for the event for the whole year: it has been celebrating the year of evangelization since 15 October 2005 (until 14 October 2006). (AsiaNews)

Labour Migration Is On The Rise In India, So Are Crimes Against Them NEW DELHI, India, August 14, 2006—There has been a substantial rise in labour migration as well as crimes relating to unsafe migration in India, said experts at the regional consultation of International Labour Organisation (ILO) and South Asia Regional Initiative (SARI) in Delhi.

“Almost 50 percent migrants are women,” revealed the Centre for Social Research, an NGO, stating that labour migration across the world has increased to 191 million in 2005, an increase of 35.5 per cent in the last 15 years.

The poor and uneducated women and young males fall prey to unsafe migration practices, which often lead to serious crimes like human trafficking, it was stated.

“Poverty driven women migrants are vulnerable as they have less negotiation power and are ready to work in appalling conditions,” Director of Centre for Social Research Dr Ranjana Kumari said.

Concentrated in traditionally female occupations such as domestic work and entertainment, care-giving and nursing, these women face higher risks and gender discrimination due to lack of awareness about local laws, socio-cultural practices, etc.,” said Dr Kumari.

Urging the government to put in place specific policies to ensure safe migration, the NGOs have urged the government to develop a multilateral framework for a rights-based approach to labour migration such as “Safe Migration Policy”, which looks at issues of safe migration, nexus between unsafe migration and trafficking, overseas employment policies and administrative framework.

NGOs have urged the government to set up “special cells” for providing free information and legal aid and stricter action against those involved in unsafe migration. (CBCI News)

CBCP Monitor Vol. 10 No. 9 August 14, 2006

Zhejiang: Journalist Reporting on Christian Repression Arrested HANGZHOU, China, August 12, 2006—The Chinese authorities have arrested a journalist, Zan Aizong, for publishing articles about the destruction of churches and arrests of Protestant Christians in Zhejiang. He was arrested in Hanzhong yesterday.

Zan, 37 years, used to work for a daily newspaper, Haiyang Bao. He was fired after posting a report on overseas websites on 1 August about the destruction of a church in Xiaoshan and clashes between police and thousands of Protestant believers who tried to stop the demo-

lition. Zan received a summons from the police on the same day.

Two days later, he posted another report on the Internet about the pressure he was submitted to.

He was interrogated again and his home was searched. Afterwards, on 9 August, he published an open letter to the Hangzhou chief of police.

He was arrested yesterday.

Reporters without Borders have launched an appeal for his release.

“This new arrest cruelly illustrates that it is impossible for a Chinese journalist to investigate and write about

subjects such as the persecution of religious minorities,” the organisation said.

Reporters without Borders also said some 20 Protestants were being held in Hanzhong prison after the Xiaoshan clashes. Some of them have been tortured. (AsiaNews/Agencies)

Latest Statistics Show Priests Getting Older While Bishops Get Younger TOKYO, Japan, August 6, 2006— The secretariat of the Catholic Bishops’ Conference of Japan recently released statistics on the age of priests and brothers in Japan as of July 6. According to the report, the average age of foreign priests in Japan is 64.33, that of Japanese priests is 59.79, and the overall average age is 61.66, showing no change in the increasing age level of the clergy here.

Meanwhile, among the 17 active bishops in Japan the average age

dropped below 60 for the first time, to 57.18. The reason the average age of active bishops dropped so much this year was because 63-year-old Bishop Kenjiro Koriyama replaced 78-year-old Bishop Shinichi Itonaga of Kagoshima who retired in January and 76-year-old Bishop Hisajiro Matsunaga of Fukuoka died suddenly in June.

When the average age of diocesan priests is examined diocese-bydiocese, Sapporo has the highest at 66.12. Oita diocese, at 46.63, has the

lowest average age.

The oldest priest in Japan is still Fr. Koichiro Sawada, 99, of Tokyo, unchanged since 2002. After him come Fr. Manri Nakajima of Nagasaki, 98, and Fr. Michiyoshi Doi, 96, of Yokohama.

The youngest priest in Japan is Fr. Yuji Kumagai, 27, of Nagasaki.

Among brothers, Trappist Bro. Kito Imamura at 106 years is now the oldest. The youngest brother is Bro. Gerald Pedrera, 28, of the Claretian Missionaries. (Japan Catholic News)

Florida Volunteers Say Trip to Philippines Changed Their Lives DAYTONA BEACH, Fla., August 13, 2006—Visiting the Philippines this summer provided a life-changing experience for six volunteers from the Joy and Care Giving Foundation. The group traveled to Bulacan, the home province of Josie Garcia, 60, who created the foundation when she did relief work in Sri Lanka following the December 2004 tsunami.

Garcia said she felt moved to do something for the country where she had grown up. “I read a book about how poverty could be wiped out in 25 years,” she said, speaking of The End of Poverty: Economic Possibilities for Our Time by Jeffrey Sachs.

“I knew that education would help.” So with her new foundation, Garcia funded and built a school. At the end of June, she arrived in

Bulacan with a group of volunteers, just in time for the grand opening of St. Anthony’s Development and Training Center.

The school is for 4- to 7-yearolds, but also offers computer classes for high school students and adults. Garcia and her group spent time working with the preschool students and also at the nearby Catholic orphanage. (CNS)

Bishop Notes Knights’ Expansion into Mexico, Philippines, Poland ORLANDO, Fla., August 3, 2006—Bishop Thomas G. Wenski of Orlando urged the Knights of Columbus and their families to preserve the vision of founder Father Michael J. McGivney by holding fast in faith in the face of current world events.

“The Knights of Columbus, as a fraternal organization of Catholic men, has fostered since the time of its founding—a faith that is unafraid and strong,” he said Aug. 1 at the

fraternal organization’s 124th annual convention in Orlando.

“And this faith has helped the Knights in this country—but also in the Philippines and in Mexico and in the other countries into which the Knights have expanded, to face with courage and with humble strength, the enemies of the Gospel that have always challenged the church.”

“When the Knights were formed a little more than a century ago,” Bishop Wenski said, “Catholics were regarded with suspicion (by) our nation.” Now, he added, “the

goal of today’s Knights should be to make God present in an increasingly secular world.”

This year’s convention marked the first official participation of Knights from Poland, where the organization established councils after last year’s convention in Chicago.

Bishop Wenski applauded the Knights for working with the U.S. bishops on important public policy issues in the United States. “In the midst of the weeds of a culture of death, you have promoted a culture of life,” he said. (CNS)

Sudan’s bishops prod government on Darfur, confiscated property SUDAN, August 9, 2006—The Sudanese Catholic Bishop’s Conference has written to President Omar El-Bashir urging him to accept the UN resolution to deploy UN peacekeepers in Darfur, replacing African Union Forces.

In a message to the head of state the bishops said that they welcomed

the recent negotiations in Abuja, Nigeria, aimed at resolving the Darfur conflict. However, the bishops also warned that factions in the region are sharply divided, and the conflict there appears to be escalating despite peace efforts.

The bishops urged El-Bashir to ensure the safety of churches and

places of worship, underlining that the Catholic Church has a right to government protection and that the freedom of worship is guaranteed under Sudan’s constitution. They asked the Khartoum government to investigate charges that church properties have been confiscated in different parts of the country. (CWNews.com)

Holy See intercedes on behalf of Indonesian Catholics sentenced to death VATICAN City, August 11, 2006— Cardinal Angelo Sodano, Secretary of State of the Holy See, has penned a letter in the name of Pope Benedict XVI, requesting clemency for three Catholics scheduled to be executed today.

In a letter made public today, Sodano requested from Susilo Ydhoyono, President of the Republic of Indonesia, a stay of execution for Fabianus Tibo, Dominggus da Silva, and Marinus Riwu. The three were sentenced to death in 2001, after being found guilty of leading a Christian mob in an attack which killed more than 200 people at an Is-

lamic boarding school during Muslim-Christian clashes in Central Sulawesi’s Poso region.

Sodano wrote, “In the name of His Holiness Pope Benedict XVI I turn to you again, Your Excellency, to seek your intervention on humanitarian grounds, and in light of the particularity of the case, in order that an act of clemency might be granted to these three Catholic citizens of your nation.”

Several groups, both in Indonesia and abroad, have requested a reconsideration of the death sentence in recent months. From 1998 to 2001 fighting between Muslims and Chris-

tians in Central Sulawesi and the nearby Maluku Islands erupted, killing nearly 10,000 people in total, the majority of which were Christians.

Some 5000 Indonesians have taken to the streets in protest and prayer for a stop to the executions.

“In adding my voice to others I would also note the position of the Catholic Church which on numerous occasions has spoken out against the death penalty,” Sodano continued. “Trusting that this appeal made on behalf of His Holiness will meet with a positive outcome, I extend to you my sentiments of esteem.”

(CNA)

CBCP Monitor

News Feature

August 14, 2006

IS McCann-Erickson’s recent national youth study heralding a sign of the times—or so? If it is, then it must be a chilling and ominous one—the kind that would undeniably stun or send jitters to well-meaning parents and basic institutions as the Church, family, and school.

On a nationwide scale, McCannErickson’s 2006 Inter-generation Study, particularly its findings on the youth’s value systems, revealed that only about one-half, 5 or 6 of every 10 youths surveyed, casually consider the following acts as “wrong”: premarital sex, taking something without paying, use of violence, drugs, drunk driving, suicide, marital infidelity, casual sex, sex on TV, phone/ Internet sex, porn, and sexually explicit language. Inversely put, this glaringly means that the other half— or likely translated to 50% of the 16.5 million teen population, so to speak—are apt to consider such acts as “not wrong”.

The study also found that across all activities labeled as “wrong”, only two—the use of illegal drugs, and to a certain extent, cheating on one’s boyfriend or girlfriend—are considered by the youth respondents as “outright wrong”.

Worse still, the study further revealed, barely “less than half” of the teen respondents think that abortion, divorce/separation, violence on TV, paying for sex and gay relationships are “wrong”. Again, inversely put, this may sadly imply that the other “more than half”—if more than 50% of the country’s youth population— have likely become so tolerant or “morally desensitized” as to consider the same acts as also “not wrong”.

Proving as telling enough, these findings have spawned some disturbingly hard questions for several critics and observers. Have institutions like the Church, School—and not excluding the government—all failed in their respective mandates of ensuring the moral upbringing of the young? Have parents or the family— supposedly the vanguard, if not the last frontier of children’s moral upbringing—lost its formative grip on today’s teen generation? Or, while not wittingly relinquishing their formative responsibility, have parents already succumbed to the dumbing din of extra-familial stimuli—the Internet, media, peers, etc.--and brought about a radical value shift among the youth that makes, among others, casual sex permissible and traditional preconditions for sex such as marriage or true love irrelevant?

Very likely, most observers believe that answers are even more as hard and elusive as the questions themselves. But, for some critics, some factors or reasons for the plunging moral standards of the young may be readily blamed like, among others, the influence of media, the increasing number of teens who are deprived of the company of their parents due to the unabated trend of labor migration, and the “technocentric” life of today’s young generation.

The powerful influence of the ‘omnipresent’ media as one reason for the youth’s eroding moral standards was already proven by McCannErickson’s earlier study in 2000 when it found that the media are considered by the youth as an authority on “what is right, wrong and important”.

Certainly then, for most observers, between advertisements using sex to

sell products, double entendres on noontime variety shows, and pirated pornographic DVDs to gyrating MTV starlets and explicit lyrics of hip-hop songs, there is no lack of stimuli to satisfy the youth’s inordinate lust for sex and violence.

As with the second reason cited—“absence” of parents due to labor migration—McCann’s recent youth study revealed that almost half, or a high 48%, of the country’s young population “do not have either one (or both) parents around with them”.

But, almost ostensibly, observers and critics claim that the youth’s plummeting value systems is largely due to their “technocentric” life that, while being adept or so inured with technology and at home with the cyberworld, has palpably rendered them perplexed and confused with the complexities of a globalized society—including their sense of “what is right, wrong and important.”

The “technocentric” life of the young has been likewise highlighted by the findings of the McCannErickson 2006 Inter-generation study.

A comparison of McCann’s 2000 and 2005 findings clearly indicated the emergence and prominence of technology-related activities among the young. Text messaging soared to 40% in 2005 compared to 12% in 2000; playing computer or video games increased to 38% in 2005 from 17% in 2000; Email, surfing, chatting on the Net rose to 27% in 2005 from 13% in 2000. Similarly, the amount of time spent on the computer by teens increased: 34% in 2005 from 14% in 2000 for those who spend 3 to more than 5 hours per week on “using the computer for games”; and 25% in 2005 from 8% in 2000 for those who spend 3 to more than 5 hours per seek on “using the computer for Internet”.

That today’s hi-tech teen generation is a lost one, morally “desensitized” and incapable of discerning what is right or wrong is best expressed by Katrina Stuart Santiago, a young college lecturer and herself belonging to the current “Y” Generation. “We are the high-tech generation, adept at computers and cellphones, but unable to communicate well without a keypad or a clicking mouse. Our relationships are characterized by, even built on, text messages and electronic mail, impersonal as these maybe. We conspire with piracy and free Internet downloads with gleefully open eyes, morality and ethics aside…a lot of time we reveal our incapability at discernment, as we unthinkingly forward ill-informed text messages or emails, upload pictures on the Internet without realizing the probability of its distribution, take stolen videos with our phone and think nothing of it. We have a hard time deciding whether something is right or wrong, dangers or not; worse, we are unable to discern just what role technology is playing in our lives, or why it has become so important to us,” wrote Santiago in her online (www.pcij.org.ph) article entitled “Finding Spaces”.

In sum, stunning are McCannErickson’s findings may be, but most critics and informed observers believe that they may yet be a chilling reminder for parents, the Church, the School, and all those tasked to provide the moral upbringing of the young, to re-examine their moral accountability or mandate in ensuring the future today’s young generation.

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Study Bares Falling Moral Standards of Youth

By BOB R. ACEBEDO

© Denz Dayao

Vol. 10 No. 9

7 QUESTIONS for Abp. Antonio Ledesma, SJ, DD EVEN prior to his installation as the new Archbishop of Cagayan De Oro last May, Archbishop Antonio Ledesma has always been a dynamic figure in the Catholic Church’s hierarchy, being a member of Vatican’s Pontifical Council for Justice and Peace and also as vice president of the Catholic Bishops’ Conference of the Philippines where he concurrently chairs the CBCP Commission on Inter-Religious Dialogue and member of the CBCP Permanent Council . At the CBCP’s 93rd Plenary Assembly in Pope Pius XII Catholic Center (Paco, Manila) last July, the indefatigable Archbishop Ledesma talked to CBCP Monitor’s Bob Acebedo about Social Concern and the Church’s engagement in politics, sex education teaching modules for the young, Natural Family Planning or NFP, and the Church’s relationship with secular media.

The CBCP has declared 2006 as the Year of Social Concerns. How is this being implemented in your Archdiocese? Yes, while we are starting on our information drive against the touted “People’s Initiative for Charter Change”, we are also bringing in local issues there about participation of the lay faithful in the political process.

Are you saying that the Church’s, including the lay faithful’s, engagement in politics is part of the social concern agenda? Yes, in fact, the Compendium of the Social Doctrine of the Church makes that explicit, that it is the responsibility especially of the lay faithful to be involved in the political process for the common good of their country. Social concern is not only helping the poor, it’s more than that. It’s really participating in the public life of the community.

As the new archbishop of Cagayan De Oro, how do you find your new episcopal assignment especially your priests? The priests have been very welcoming and they have made their expectations known to me that they want to renew their pastoral plan that was already started in the past five years and that they are also interested to have a standardization of their living and working conditions. I think that’s a good sign that they are really with a sense of community and solidarity.

Some government population experts have recently revealed that birthrate in the country plummeted from 2.23% to 1.25% reportedly due to spiraling incidence of abortion and not because of family planning practices. How would you comment on this? We are certainly concerned about abortion and we would like to get some figures particularly in our area. We are also interested to promote responsible parenthood.

Particularly in the Archdiocese of Cagayan De Oro, we are now starting a systematic program for Natural Family Planning. We have already started it in our previous Prelature of Ipil and I hope that we will learn from that experience and hopefully share that as well to other dioceses or areas.

How do you address or counter, particularly in your area, the perceived strident threat of ‘secularism’ brought about by such phenomenon of globalization.

In the first place, it’s not really something to be taken as negative. There’s a lot of good things also in the whole process of globalization and with the new values being shared. Well, in my area, we are trying to make use also of the mass media and other means of social communication to counter the said ill-effects of secularism.

What is your opinion on the controversial sex education teaching modules reportedly peddled by the Department of Education to high school students in public schools? I think that’s really a challenge and at the same time an invitation for the Church to look into the proper mentoring or teaching of sex education for the young people. We cannot just complain about government efforts on this aspect if in the first place we do not have our own appropriate sex education program or materials to promote. Perhaps, for one, we can start with our Catholic schools to find out what kind of sex education they are providing at the moment.

How comfortable are you with the secular media?

How would you suggest the attitude or approach of the Church towards secular media? Particularly in my area in Cagayan De Oro, I have had already several press interviews there and I find that they are quite open to Church programs. In fact I’m hopeful that with our local mass media people there we can also share a lot of our programs in the local Church. With regards to the kind of attitude or approach that the Church should have towards secular media, I believe that openly collaborating with them is one way to dialogue with the modern world and I think people have the right to information about the Church because the Church is a servant of all. As such, we should be able to share with the media whatever we are doing because that’s actually serving or sharing it with the wider community.

News

4 Cruz Tags PNP as Jueteng Operator

FROM being just protectors, jueteng operations in the country are now controlled by the hands of some police officers, Lingayen-Dagupan Archbishop Oscar Cruz revealed.

In a press conference held at the CBCP Media Office, Cruz tagged the Philippine National Police (PNP) as the “new jueteng syndicate.”

“The key in the operation and management of jueteng has transferred to the PNP regional directors,” said Cruz.

According to former jueteng operator Wilfredo “Boy” Mayor, the reason for the change of the jueteng operation system is because “jueteng protectors in the government” are afraid of being implicated again in any investigations just like

what happened during the senate jueteng inquiry last year.

Cruz and Mayor said jueteng operations in regions 1 to 5 have become tougher compared to the previous years.

“Before, regional police officials receive ‘protection money’ of just P800,000.00 monthly, but now they ask for nine percent of the total collection daily,” Mayor confessed.

Cruz challenged the new PNP Chief Oscar Calderon to stop immediately jueteng operations and other forms of illegal gambling, saying “the ball is in his court.”

“It’s a shame to have a police force that is precisely the cause of illegitimate gambling activity in the country,” said Cruz, who also heads the National Crusade Against Gambling.

“We thought that the police department stands for law and order.

But with this, the department is becoming an instrument of an illegitimate activity,” he added.

After the press conference, the Crusade launched a Primer on Gambling and a 15-minute video documentary on the evils of jueteng.

(CBCP News)

IPs Stand / from p1 Indigenous Peoples Apostolate (IPA) Coordinator Fr. Bert Ombon, said the diocese believe that environmental destruction is also a “destruction to human life.”

The participants came from different tribal groups, assisted by Tanggapan ng Katutubong Pilipino, Sumancoda Tribal Council, Lungga Center, Pantuyan Tribal Council, Pyaggaguwan Learning Center and other groups united for same cause of protecting the environment.

In a statement, the IPs expressed fear knowing the real threats of logging and mining that has engulfed their communities but said they will never allow their ancestral domains to be destroyed at any cost.

Ombon said the peril is very

clear: “destruction to our environment will mean death to mankind.”

They also have asked the government to recall the Mining Act of 1995 and the cancellation of permit and agreement for the operation of logging and mining in the said province, especially those that violated the process stipulated in the Indigenous People Rights Act (IPRA) and other laws.

To assure the sincerity of its respective members, the IPs vowed to disown members who are being used and allow themselves to be used by mining and logging companies.

Caraga Tribal Chieftain Copertino Banugan challenged his tribesmen to prove that they cannot be lured by any amount. (Neela G. Duallo, DXHM-Mati)

Gov’t Fails / from p1 ment is “obviously not prepared and not effectively reaching out” to the Filipino workers, mostly working in households abroad.

In a joint statement, the ECMI, together with the Visayan Forum Foundation, a non-government organization working for the rights of domestic workers, and other civil society groups expressed dismay over the way the government handles the said crisis in protecting the OFWs. “At a time when majority of the 30,000 Filipino workers in Lebanon await full evacuation, it is becoming increasingly clear that regardless of who is to blame, our government is facing tough challenges to respond to the immediate costs of the crisis,” the statement said.

But the lesson is clear, according to the statement, the government’s preparedness has been undermined by the long-standing problem of lack of monitoring mechanisms for domestic workers scattered in many of Lebanon’s private homes.

Several news reports carried “painful stories” narrated by OFWs who had escaped. Others were simply escapees from their employers because they were reportedly not allowed to leave.

The Catholic Church in Lebanon had been playing an important role. The lone Filipino priest, Fr. Gestie Advincula, was reported to be assisting many migrant workers who had sought refuge at the Miraculous Medal Church.

Discovering many OFWs sighing relief after escaping from their employers, advocacy groups asked: “If we were effectively reaching out to the abused domestic workers,

CBCP Monitor

then how come some of them ironically saw the war as a rare chance to escape from the exploitation they have been enduring?”

They said it is not surprising that only few cases of abused domestics are reported because most of them remain unaware of their rights and where to file complaints.

While they lauded the government’s effort to evacuate more overseas workers in Lebanon, they also urged the government to put forth longer-term solutions to the systematic abuse of domestic workers.

“We believe that the magnitude of this crisis should serve as a strong wake-up call to the government for it to exert political will in breaking the cycle of exploitation and turn the tide in the struggle for domestic workers’ rights,” the statement said.

The ECMI celebrated mass on July 30 and offered prayers for peace and safety of the OFWs. This was followed by another mass and prayer vigil organized by ECMI and the Ministry for Migrants of the Archdiocese of Manila at the Shrine of Nuestra Señora de Guia in Ermita, Manila to call for the immediate rehabilitation of repatriated domestic workers from Lebanon.

On July 31, Fr. Edwin Corros, ECMI executive secretary, said that they started receiving repatriated OFWs from Lebanon mostly referred

by Fr. Advincula.

The Luzon ECMI coordinator, called on their diocesan partners through the social action centers and pertinent diocesan commission to extend pastoral assistance to OFWs in whatever modest way they can.

(CBCP News)

Vol. 10 No. 9 August 14, 2006

Priests’ Meeting / from p1

Posing for a group picture, the participants of the Second Bicol Priests' Congress displayed unity in furthering the cause of the church and society.

hood, opened venues for an experience of collegiality, and gave birth to a grace-filled encounter, he said.

Priesthood and Christ Manila Archbishop Gaudencio Cardinal Rosales, chairman of the CBCP Episcopal Commission on Clergy (ECC), stressed in his keynote address the need for holiness among Christ’s servants today.

Rosales noted that opinions coming from the lay faithful and from the priests themselves may vary as to how one exercises his priesthood at present.

In fact, he said, the priests’ responses to the questionnaires during the 1st National Congress of the Clergy in 2004 did not only reveal a list of “desiderata” from the clergy, “but also revealed glaring weaknesses in our priestly ministry”.

The statement released by the Bicol clergy elaborated not just from the workshops they had but also on Rosales’ talk and those of other bishops. Angeles said it formed the basis of discussions by the participants in the making of the statement.

According to Rosales, the priests must be consciously aware of the full meaning of the priesthood.

“He is configured to Jesus Christ that he is able to act in the person of Christ. It is not only the acts of Christ that the priest repeats, but even the thoughts that he preaches—no longer his thoughts; he repeats the ideas of Christ and delivers them to the people,” he said.

“The priest and the person of Jesus Christ are inseparably linked that one may stand for the other. This means that the yardstick against which we, priests, will be measured is always Jesus Christ (and not any of our brother priests, no matter how successful and brilliant),” he explained.

The priest, he continued, is also one that prays with fervor, loves disinterestedly and is close especially to the poor.

Short of expectations The first congress took place in 1995. The “historic gathering” is regarded as first of its kind in the Philippine Church and the first ever in the Bicol region.

The BPC-II also celebrated the Tricentenary of Don Gregorio Cabalquinto, the first Bicolano priest, and the Centenary of the first Filipino-Bicolano Bishop, Jorge Barlin.

Through the discussion, the priests rediscovered that the overriding concern in their ministry is evangelization. However, “we fell short of expectations,” the Bicol clergy said in a 2-page statement.

They said the initiatives they have made remain narrow in context, method and scope.

“The truth is, we have only reached a mere fraction of our faithful and the glaring reality is that the

faith of our people remains divorced from daily life,” it said.

Citing a survey conducted in the Diocese of Legazpi, Naga Auxiliary Bishop Jose Rojas said only 15 percent of the baptized attend Sunday masses. “The fact is, majority of Catholics in the region remain ‘unchurched.’”

“Even among those who are ‘churched’ and the baptized, one can still question the degree of commitment to the faith,” said Rojas.

Saying they have not done enough for their flock, the priests vowed they will reach out more to the poor and journey with the young.

Moral concerns The priests asserted that their ministry is also taking up “ethical and moral concerns,” such as environment, gambling, local governance and extra-judicial killings.

“From outside the internal structure of the Church, we saw that our ministry is about preserving the centrality of faith and religion in our culture as it is about transforming political and social structures which are the root cause of human suffering and misery,” they said.

They admitted the clamor for them to take common stand on social issues, when possible, especially because they greatly affect the lives of their parishioners.

Forgiveness It was an inspiring sight of priests approaching their fellow priests for confession in a communal Rite of Reconciliation presided by Bishop Lucilo Quiambao, Auxiliary Bishop of Legaspi.

They may not have lived up to their identity as priests or broke their vows and became remiss with their mission for the poor, the priests said: “With humility, we accept our shortcomings and failures.”

“For all these, we can only bend our knees and beg the Almighty, and you, the people we serve, for forgiveness.”

Moving forward “In these changing times we need to rekindle our awareness of who we really are, rather than just focus on what we should do as priests,” the priests said.

Conscious of their need to mature in faith, the priests emphasized the need to re-evangelize themselves and intensify the pastoral care for their brother priests in crisis.

“We commit ourselves once again to move forward in our mission, full of hope, identifying our present strengths and building on what we already have, particularly our sense of unity and collegiality, for the building up of our local Church,” they added.

Rising Cases / from p1 In line with this, the CBCP Office on Women is conducting a training seminar on September 29- October 1, 2006 at the Holy Family Retreat House, Cebu City, for prospective coordinators for women’s desks on the diocesan level which in turn may train coordinators in the parishes.

A module containing topics of understanding women’s problems, basic course in counseling, healing (formation) of victims, networking and other topics that will equip the participants with the necessary skills for their

apostolate is also being prepared.

In year 2000, the Department of Social Welfare and Development reported that in the first six months of 2000 there were 4,468 reports of women in ‘’especially difficult circumstances’’.

Nearly half of the cases are reported to have involved physical abuse, and maltreatment while 14 percent reportedly involved sexual abuse.

Meanwhile, Amnesty International reported that “despite prolonged lobbying by women advocates, the government has failed to

pass any legislation to protect women from violence in the family, although bills are pending before the Philippine Congress.”

Some women’s right advocates also claimed that police and local officials “lack awareness” in how to deal appropriately with victims of domestic abuse.

“It is reportedly common for police officers to refuse to intervene, regarding the abuse as an internal ‘family matter’ and advising women to return to their abusive husbands,” Amnesty International said.

The CINEMA is a body of devoted professionals and trained volunteers who conduct review and classification of films on the basis of their technical and moral strength and weaknesses.

For his part, National Crusade Against Gambling head Archbishop Oscar Cruz said the film pictures “the life, hopes and fears” of a jueteng collector who, himself being poor, makes money by collecting bets from equally impoverished people.

“The jueteng ‘kubrador’ is a well exploited figure in the jueteng syndi-

cate,” said Cruz. “And it is their poverty that makes them willing victims of exploitation by gambling operators.”

In short, he said, the “kubrador” in the film appears “admirable and heroic.”

He also said it would be challenging if a true-to-life film could be made about a jueteng lord, portrayed as admirable but pitiful.

“It would take a good amount of big lies and many twisted moral values to produce a make-believe film of a noble and lovable “jueteng lord,” Cruz added. (CBCP News)

CINEMA / from p1 advantage for the poor.”

The CINEMA did not endorse the movie but said: “It will be good to critically watch Kubrador especially us as Christians, because jueteng can’t be destroyed if its real forms will not be seen,” it said.

The CINEMA asserted the “strength” of the film to fight jueteng lies in the portrayal of the truth which is not preachy.

“It’s not calling to “eradicate jueteng!” but depicting the truth behind it. It respects the intelligence of the viewers.”

CBCP Monitor

Feature

Vol. 10 No. 9 August 14, 2006

MOVED, no doubt, by the grace of the Lord, the CBCP declared the current year (2006) as A Year of Social Concerns under the auspices of the Sacred Heart of Jesus and the Immaculate of May. I want to show in this brief article how fitting it is that this year should be put under the patronage of our Blessed Mother’s Immaculate Heart.

We Filipinos are very devoted to Mary. Our Christianity is an unabashedly Marian Christianity. From the beginning of the evangelization of the Philippines, devotion to Mary played a special role in the propagation of Christianity. When we became Christian, we also at the same time became “pueblo amante de Maria,” a people in love with Mary.

Our devotion to Mary has taken two predominant forms. First, we have loved to celebrate Mary and to glorify and praise her. Just see how many parishes have been named after the Immaculate Conception or one of her many titles. See how we love to celebrate Marian feasts, and how we decorate her altars and images. Listen to the beauty and tenderness of the hymns we sing to her.

We truly love to praise and celebrate her who is “full of grace,” and “blessed among women.” We undoubtedly belong to what Mary herself prophesied as the generations that would call her blessed.

Our devotion to Mary has also taken another form: that of calling upon her assistance. To us she is the Mediatrix of all Graces, the Mother of Perpetual Help. We come to her during our personal and national needs.

Without perhaps having memorized the “Memorare” attributed to St. Bernard, we believe that “never was it known that anyone who fled to thy (Mary’s) protection was left unaided.” Thus, the novena to Our Lady of Perpetual Help in Baclaran every Wednesday has the biggest attendance worldwide.

We go to our many Marian shrines in order to ask for her help in MISSION means “Telling God’s Story.” This insight lies at the heart of the First Asian Mission Congress to be held in Chiang Mai, Thailand. The entire five-day congress (October 18-22) will focus on the many dimensions of “Telling the Story of Jesus in Asia.”

To be in mission signifies that one has heard the Good News, the “Jesus-story,” reflected deeply on its crucial importance, integrated the message into one’s life, and then passionately desires to tell others, to “tell the world of his love,” to tell God’s love story, that love become incarnate in Jesus. All evangelizers can testify that this story is, from beginning to end, a story of great compassion and mercy, God’s salvation story.

The mission congress will unfold in four thematic segments. First, the story of Jesus in the Peoples of Asia will be highlighted (e.g. family, youth, women, migrants).

Secondly, the “Jesus-story” in the Religions of Asia will be presented (e.g. Buddhism, Islam, traditional religions).

Thirdly, the Cultures of Asia will be related to Jesus (e.g. indigenous, contemporary, and media “cultures”). Finally, the story of how God’s Son guides the life of the Church in Asia will be highlighted (e.g. Asian saints, holiness, Mary). The congress participants will celebrate faith and life in all these pivotal dimensions of the story of Jesus in Asia.

To appreciate why storytelling with faith reflection

gaining a favor. Sometimes people even think that the Mary in one shrine is more powerful than a Mary from another shrine. One story says that when our Lady of Manaoag’s image was brought to the church of Our Lady of Lourdes, a woman approached the image of Our Lady of Lourdes. Her friend said to her, “Huwag ka diyan. Dito ka sa Our Lady of Manaoag. Mas malakas ito.” (Not there [Our Lady of Lourdes], but here, to Our Lady of Manaoag. She is more powerful.).

While these two forms of devotion are praiseworthy and should be fostered among our people, Vatican II tells us that the best form of devotion to the saints (and hence, to Mary), is to regard them with faith and to imitate their holiness and virtues. The best way to show our devotion to Mary is to imitate her.

When we see things in this light, we must confess that our devotion to the Blessed Virgin Mary, though very exuberant, is very deficient. We have indeed not been lacking in praise of her. Indeed, sometimes it seems to our non-Catholic brothers and sisters that she overshadows Jesus in our spirituality. We have not been lacking in trust when we invoke her intercession. But we have badly failed in imitating her.

How indeed explain that we, the “pueblo amante de Maria” are also a country that is considered among the most corrupt in Asia and in the world? How explain the fact that together with our devotion to Mary, so many social injustices are perpetrated among us, and especially against the poor, by Catholics? How do we explain that in our country, so devoted to Mary, there exist what the CBCP calls, “massive poverty and scandalous social inequality”?

The late Bishop Guerrero of San Fernando, Pampanga; uttered a stinging reproach against his own diocese when he said, “Here in Pampanga there is much piety but little charity.”

These words, however, inspired the

5

Mary and Social Concerns

By Bishop Teodoro C. Bacani, Jr. launching of a crusade of charity. The Pampanguenos showed their devotion to their patroness, Our Lady of Remedies, not only by going on massive and fervent processions, but by bringing with them gifts for the alleviation of the poverty of so many. This year, in fact, we shall celebrate in San Fernando, on September 8, the golden jubilee of this Marian crusade for peace through prayer and charity.

Our devotion to Mary can indeed be one of our most powerful means to bring about justice in our society, the eradication of corruption, the elimination of poverty, the prac-

tice of charity and the achievement of peace. It is not difficult to show in a Marian catechesis that Mary was inseparably totally for God and completely for people. The first two chapters of St. Luke’s gospel already show her to be a person completely dedicated to God, completely responsive to his call, when she said, “I am the slave-girl of the Lord; O be it done to me according to your word!” But immediately afterwards, we read that she went in haste to the hill country of Judah to visit her cousin Elizabeth. Why? Because she had conceived in her old age a son,

Asian Mission Congress

Tell the World

By James H. Kroeger, M.M.

was chosen as the integrating methodology of the mission congress, one can profitably explore the basic elements of the story. In brief, stories tell us who we are; they help us maintain and deepen our identity; they link us together. Stories continually explore the deeper dimensions of our lives, illuminating many aspects of the mystery of our being. Stories possess tremendous power to impact faith and life.

Furthermore, stories help define and sustain individuals, families, communities, and indeed, nations. Stories present a window through which we can view the world, perceiving

meaning, gaining insight. Stories capture the human experience, telling of compassion, conversion, forgiveness, grace, joy, mercy, peace, reconciliation, and unity. They probe deeply into the human heart, into the mystery of life, into human relationships with God and others. Particular stories emerging from the soil of Asia can shed light on our common spiritual journey (whether we are Hindu, Muslim, Buddhist, or Christian); together we are on a mutual spiritual pilgrimage.

Without doubt, people remember stories long after they have forgotten the abstract word. It is little wonder

then that Jesus enthralled and challenged his listeners with stories. As master-teacher (rabbi) using parables, Jesus constantly proposed stories about new possibilities in our relations with God and all our brothers and sisters. Jesus as storyteller gathered up experiences and anecdotes from daily life; he turned them into windows through which his disciples could take a peek at the kingdom. He invited people to see life with new eyes, to embrace values different from those that culture normally endorses.

Often when Jesus was asked a somewhat theoretical question, “Who is my neigh-

and she had withdrawn from the public view. She needed a companion and a helper. Mary provided both.

For three months she stayed with Elizabeth.

In this Year of Social Concerns, we must endeavor to help our people to see that efforts to build a more just society and a civilization of love are also very necessary signs of true devotion to Mary. Concern for our fellow human beings and for the building of a more just and peaceful society should go hand in hand with our rosaries, novenas and processions in manifesting our devotion to Mary.

bor?” he replied with a story like The Good Samaritan (Lk. 10:30-37). Jesus tried to get the Pharisees to view God in new ways by telling the story of The Prodigal Son (Lk. 15:1132).

The scriptural passage appearing on the mission congress logo quotes Jesus’ words to the possessed man he had cured: “Go home to your people and tell them all that the Lord in his mercy has done for you” (Mk. 5:19).

Congress participants are expected to bring home to their own communities new insights into the story of Jesus, particularly its Asian dimensions. Missioners have always returned to their homelands, bringing with them vivid and inspiring stories, which could light the flame of mission in young hearts.

Recall that at the Council of Jerusalem, Peter told the story of his encounter with Cornelius. During his visit to Jerusalem, Paul recounted several stories of the way in which the Gentiles received the faith. Francis Xavier wanted to run through European universities, telling the story of his encounter with Asia and its millions of peoples waiting to receive the liberating truth of Christ.

Great saints, missionaries, and evangelizers have recognized the truth of the assertion: “You cannot tell people what to do; you can only tell them parables.”

As an Asian mission assembly, the congress aims at using Asian approaches to

communicate Christian faith.

Perceptively, John Paul II’s 1999 apostolic exhortation Ecclesia in Asia notes: “In general, narrative methods akin to Asian cultural forms are to be preferred. In fact, the proclamation of Jesus Christ can most effectively be made by narrating his story, as the Gospels do.” The Church “must be open to the new and surprising ways in which the face of Jesus might be presented in Asia” (EA 20).

The pope continues, saying there is a “need to evangelize in a way that appeals to the sensibilities of Asian peoples”; there is “the pressing need of the local Churches in Asia to present the mystery of Christ to their peoples according to their cultural patterns and ways of thinking” (EA 20).

“Story-telling in faith” captures the vision and integrating methodology for the mission congress; in more academic language it could be termed “narrative missiology.”

This approach seeks to communicate, inspire, bring laughter, promote reflection, strengthen faith, elicit mission commitment. The congress aims to provide an opportunity for Asian evangelizers to share their stories and melodies that will, in turn, resonate with the stories and songs of all God’s peoples in Asia.

(James H. Kroeger, M.M. teaches systematic and mission theology at the Loyola School of Theology; his most recently published book is Once Upon a Time in Asia, Claretian and Jesuit Publications, 2006).

CBCP Monitor

Opinion

6

Vol. 10 No. 9 August 14, 2006

Editorial Christianity is Social Concern MORE than four hundred years of Christianity has understandably made the Filipino very religious probably in the same fashion as those countries in Latin American who were once Spanish colonies . Today we see flourishing liturgical celebrations and a complete array of religious activities—from town fiestas to reyna elenas, from dawn masses to three-o’clock prayers and from votive candles to pilgrimage shrines. Sociologists may look at them as manifestations of folk religiosity , but they surely are seen as indicative of deep piety so that one who is actively involved in such activities is normally regarded as a religious person.

Over and above the mandated organizations , the coming of import movements, the so-called faith communities and transparochial groups have boosted the religious image of the Filipino.

Prayer meetings and similar religious routines continue to uplift one’s religiosity hand in hand with the novenas of those who go to Quiapo or Baclaran. And nowhere in the world can one find weekly prayer meetings that are attended by millions than at the Luneta or elsewhere in Manila that begins in early evening and ends at wee hours in the morning.

Abp. Angel N. Lagdameo, DD

In and Out of Season

If quantity in religion matters, the number of members of such lay groups is staggering surpassing even the whole population of Rome. And this, not to mention those that came from hundreds catholic schools and parishes. By cursory reckoning , the Filipino is thus religious.

IN the last week of July, I attended the First National Purpose Driven Congress at the Ultra Coliseum conducted by a team that was led by the famous author of the book “Purpose Driven Life”, Pastor Rick Warren. The Congress was attended by more than 2,500 people from all over the Philippines. The book has been translated into more than 30 languages.

According to Pastor Warren, the problems that beset the Philippines are the same problems that afflict many countries in the world. What are these problems? The first is spiritual emptiness; the other five in his enumeration are egocentric leadership, extreme poverty, pandemic diseases, illiteracy and poor education. I have a similar enumeration after spiritual emptiness and egocentric leadership; and these are the

The only rub is religiosity is miles apart from Christianity. This may be the reason why, while the Filipino is squarely religious, there are crooks, liars and cheats in his midst. This may be the reason why the Philippines is as poor now as Bangladesh . And this may the reason why millions of Filipinos are happily praying in churches while more millions in shanties are hungry and in pain.

In Christianity, faith can only be expressed in charity or none at all. Which is why the barometer of one’s Christianity is “social concern”.

“They will know that you are my disciples if you love one another,” says the good Book.

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problems of food, shelter, employment, health and education.

Spirituality in the exercise of leadership I link spirituality and leadership.

Competence, accountability and transparency are expected to be there. The questions that are raised about competence, accountability and transparency may be viewed with a different light in the context of this link between spirituality and leadership. I agree with Pastor Warren that the Church, government and business leaders must have, in varying aspects, spirituality quotient. If Mrs. Isabelita “Sabsy” Palanca in her book “Spirituality in the Workplace,” can require the development of spirituality in the workplace, can we expect less from the leaders?

And by spirituality in leadership we

Is it Really the System?

Ironically, while the Church is in observance of the Year of Social Concern, everybody is merely watching the world go by. Today sociopolitical values are being eroded—which maybe the root cause of all the present ills of this country—but not many seemed to be concerned.

THERE is this perceived serious campaign to change the country’s form of government from the present presidential to parliamentary through the widelypublicized People’s Initiative. The ProP.I. lobby said today’s system has failed to deliver the goods to the poorest parts of the country. They say a change in the system would spell the difference.

Let’s take a long hard look at the events. During the 1970s, the First Quarter Storm survivors asked for a change in leadership and then President Ferdinand Marcos said it would be best to change the country’s Constitution through 1971 Constitutional Convention.

It was said the 1935 Constitution is no longer attuned with the times.

Coming out from the Marcos era, then President Corazon Aquino introduced the 1987 Constitution which most government executives today say as outmoded hence the need for change in the system.

If indeed it’s the system, who runs the system? Aren’t these people responsible enough to do everything expected of them? If the current check and balance system today does not work, who’s got to make them work? What guarantees have we to assure everyone we’ll have a much better one? If our Senators and Congressmen failed to represent the ide-

Problem or Solution do not only mean worship, prayer and with-in Church activities. We include here the over-all performances of a leader, or members of a group, as he/she affects the life of individual employees, the life of the corporation or community, and that of society at large. Social ills are not only the product of violations of human rights and dignity but also of spiritual emptiness. The five basic needs of man, such as food, shelter, employment, health and education will be affected in varying degrees by such violations and spiritual emptiness.

Pastor Warren proposed his P.E.A.C.E. Plan to solve the social problems: P – plant God-centered Churches and organizations; E – Equip leaders for transformation; A – Assist the poor; C – care for the sick; and E – Educate the In and Out / P12

Melo M. Acuna

Issues and Concerns

als of the common Filipino, then we’re in deep trouble. If the executive has failed to deliver basic government services, there must really be something terribly wrong.

A day after President Gloria Macapagal-Arroyo delivered her State of the Nation Address, a group of broadcast journalists left for Beijing and Shanghai for an exchange visit program. This exchange has been going on for years between the Kapisanan ng mga Brodkaster ng Pilipinas and media practitioners from China.

The People’s Republic of China was pictured a bastion of Communism, where freedom remained ideal. That may have been true decades ago. Today, China has “arrived.” In fact, it has developed itself into both a bastion of rich cultural heritage and business hub. It appears the Chinese are no longer concerned with one’s ideologies or religious convictions as long as they’re willing to do business with them.

I happened to be a part of the group that saw events at the China Central Television, China Radio International and Shanghai Media Group. They all had state of the art equipment, a broadcaster’s dream of gadgets at one’s fingertips. I first visited China in 2001 when I joined the entourage of President Gloria Macapagal-Arroyo state visit. More

roads have been built, more facilities have been constructed and the national leaders are focused in their desire to successfully host the 2008 Summer Olympics.

Progress has really manifested itself in China. There’s order in the streets.

There are telecommunication facilities even in the farthest areas. Government presence is seen in the outskirts.

It appears that the system isn’t really that important. What’s important is for leaders to manifest their sincerity and dedication in delivering what’s needed in their respective communities. Leaders ought to inspire their people to work and do their respective shares in the uplift of the country’s poor.

Just a word of advice—Confucius was quoted saying “Could any man administer a state with flatterers around him all day long?”

Pope John Paul II, in his encyclical letter entitled Sollicitudo Rei Socialis (December 30,1987) issued on the 20th anniversary of Populorum Progressio, said “Among the deformities of the democratic system, political corruption is one of the most serious because it betrays at one and the same time both moral principles and the norms of social justice.”

Again, it is really the system or the ones running the system?

CBCP Monitor

Opinion

Vol. 10 No. 9 August 14, 2006

Oscar V. Cruz, DD

Vie ws and P oints iews Points THERE appears to be the insistence and audacity to make the truth wait. This is not only unsettling but even dangerous.

Instead of finding the truth in peace as provided by law, there is the standing possibility that the continuous doubt and suspicion among certain sectors of the people in the country would eventually force the truth out.

As nature abhors vacuum, reason and logic cannot remain in doubt, their quest for truth—no matter the costs— certainly go on as long as it remains unknown. The human mind is restless until it finds the truth. In the same way, the human will refuses to be still until it possesses what is good. What is true is good, what is true and good is just. Justice forwards peace. Peace is the way to progress.

This has reference to the impeachment case that was hindered from being heard last year, and it seems that it is again readied to have the same fate this year. It was not enough to throw out the previous seven impeachment cases with disdain and dispatch. There seems to be the unrelentless efforts to do exactly the same with the eighth one, and this is ominous.

The adamant refusal of those in power to have the case processed to its legitimate conclusion is tantamount to their desire to have a serious doubt remain unresolved. This in effect means that they want a national socio-ethical wound left open, hurting and disturbing. They want no closure of a serious societal problem that precisely causes division, poverty and maldevelopment.

PPCRV and More TYPHOONS have been the menu for late July and early August—Glenda-Gloria, then Henry, then Inday. The rains, in and out of our lives. It was on one such setting that I received this SMS from a dear priest-friend in Pampanga, Fr. Raul de los Santos: Pls read inquirer today aug 9:PARISH ON AIR! Tenk God n tnk U for being KA-PAROKYA ng Men of Light!

All for one: God’s word n work.

I hurriedly got my PDI copy and read the front page feature on ‘Parish on air’ story that proved the power of faith. And the data bank of my mind started opening files.

Saturday 05 August 2006: Fr. Dennis Espejo, Chairman of the Commission on Service of the Diocese of Malolos organized a PPCRV (Parish Pastoral Council for Responsible Voting) General Assembly with 3 conferences as outside inputs of the day—Church and Politics, PPCRV Today, and Charter Change Forum. I was to talk on PPCRV Today. Since the occasion was an organizational meeting of PPCRV Bulacan, I thought that we would be giving guidelines on the why, how, what and when of organizing PPCRV in their diocese. I came with a folder of hand-outs, and the outline of my talk was replete with the technicals for organizing. It was raining hard when I arrived at the Hiyas ng Bulacan convention center

Laik o Lampstand Laiko

Is it true or false that Malacañang has a legitimate occupant? This is the question. This is the doubt. While some say yes, others say no. While there are those who altogether agree, there are others who vehemently disagree. While the former have but numbers to back up their stand, the latter insist they have hard evidence to prove their answer.

When will this push and pull end?

When will the people be once again united so that the nation can really move on? And until when shall mere numbers determine what is right or wrong, what is integrity or depravity, what is truth or lie?

Until the truth and only the truth stares people at the eye, then they will continue to question and doubt, to march and rally.

What a waste of man-power and time.

Let the truth out!

Ambassador Henrietta T. de Villa

Faith and F ir e Fir ire

with Bishop Teodoro Bacani who was to talk on Church and Politics (we were later joined by Atty. Christian Monsod, resource speaker for the Charter Change Forum).

Then I saw their Program that listed not only the objectives and the schedule of the day, but also a complete list, with names of parishes, municipalities, religious organizations and schools of their “Division According to PPCRV Structure.” This was not just good on paper, but I marveled during the roll call how the list came alive with names and faces.

PPCRV Bulacan IS ORGANIZED. All its districts—congressional, municipal, and parish levels—manned and operational.

I looked at the faces in that conference hall. I listened to their voices, their thoughts, their experiences, their problems, their hopes on their realities. The diversity and the freedom expressed in their consensus, even in their disagreements I was provided with an instant school of vocation, communion and mission. And I thanked God for the people in that assembly—ordinary lay women and men—the teachers in my instant school.

Thursday 03 August 2006: At the monthly meeting of the PPCRV National Executive Board, a Jesuit scholastic, Xavier Alpasa was illustrating for us on

Jose B. Lugay

UNTIL today, there is a general feeling that the laity has not graduated from its preVatican role of “waiting for the mandate of the hierarchy” before they make decisions in areas that are plain and simple secular functions in their evangelizing work. They still do not believe that they are empowered by virtue of their baptism to do their mission to evangelize—in the world of work, education, politics, society and economics—always guided by gospel values eventually leading to renewal of the temporal order.

During the Second Plenary Council meetings which I fortunately attended in 1991, the draft position paper on the Laity submitted by the Commission on the Laity chaired by Most Rev. Angel N. Lagdameo, D.D. emphasized the laity’s task of evangelization and it states, “’Go, preach the Gospel to every creature’ This is an invitation to everyone, (including) especially the laity, whose response could reap a more abundant harvest in the Lord’s vineyard. This means the TOTAL MOBILIZATION OF THE LAY FAITHFUL, for the task of evangelization.”

The word “MOBILIZATION” spelled in capital letters elicited resistance from the

Making the Truth Wait

a white board the joint PPCRV-SLB (Simbahang Lingkod ng Bayan) training module on Voters Education. I was spellbound at the facility and ease with which he was explaining the different segments of the module, in English and Pilipino.

And afterwards, the questions, suggestions and free discussions put forth by the board members—women and men of diverse social, political and cultural backgrounds—were in themselves a module on decision making.

Saturday 09 July 2006: Some of the PPCRV Youth National Committee met to finalize their roadmap for youth participation before, during and after the May 2007 elections. One or two of them are members of the CEAP Student Leadership Commission, while the rest are what we might call the “unknowns”. But at their meeting, all were brimming with enthusiasm and commitment to generate awareness, interest and involvement among their peers nationwide for responsible voting. Their discussions were as free-wheeling, happy, diverse and as spirited as youth gatherings could be. The PPCRV Youth Roadmap they presented to us is a veritable sign of hope for the Church and for society.

There are so many such instances I have been blessed to hear, see and touch.

Faith and Fire / P13

Empowerment of the Laity

bishops since it connotes unrestrained action. However, the Vatican-approved PCP II Acts and Decrees still contained the word “mobilization”—this time in small letters, I suppose through the insistence of the proponent to let it stay in the document. It is written in section 431 as follows: “Success in bringing renewed vigor to the Church depends greatly upon the total mobilization of the laity in the work of evangelization as their basic personal communitarian responsibility” The word “empowerment” appears in Section 424: “Empowered through baptism the lay faithful act as the heart of the Church in the heart of the world.”

The two words, “mobilization” and “empowerment” referring to the laity give restlessness to the clergy, not in the context used by PCP II, but the probable out-ofcontext use by parishioners when discussing problems in the parish. The more wellread lay intelligentsia even quotes canon law to give the finer points of “when we can do our evangelization work in the world without going through the bureaucracy” For the enlightenment of its members, the 14th Biennial National Convention of the Council of the Laity was held in Octo-

ber 29-30, 2005 with the theme “Lay EmpowermentAccording to Vatican II and the Code of Canon Law”.

It was a most productive assembly with a stellar cast of speakers. Most Rev. Gabriel V. Reyes, D.D. and Most Rev. Paciano B. Aniceto gave the homilies on the first and second day correspondingly. The invited speakers were: Most Rev. Angel N. Lagdameo, D.D. – “Empowering the Laity Today”; Rev. Fr. Jaime B. Achacoso, JCD, – Lay Empowerment According to the Code of Canon Law”; Most Rev. Nereo P. Odchimar, D.D. - “Obligations and Rights of the Lay Faithful in Canon Law”; Most Rev. Leonardo Y. Medroso, D.D. – “Associations” (Private & Public); Rev. Fr. Agustin Opalalic, JCD – “Parish Pastoral Councils, Diocesan Pastoral Councils & Diocesan Councils of the Laity in Canon Law”; Ambassador Howard Q. Dee – Rights and Obligations of the Lay Faithful; Bro. Bo Sanchez, Jr. – Lay Empowerment: According to Vatican II. Here are quotable remarks of the different speakers.

“We priests fulfill that Christian vocation (to be holy) by being a priest, And a Laiko Lampstand / P12

7 Bp. Leonardo Y. Medroso, JCD, DD

Tidbits

In Praise of the Laity IN one of the recent TV interviews ANC featured a lady lawyer. She was sharp, articulate, well-informed, educated, but unknown in the image world. And so, she appeared in the TV screen and just like that vanished from view, a forgotten entity. But somehow there has remained after she left a faint message that states: “sex education is so sacred a subject to be tinkered on by anybody. It has better be handled in the home than in the school.” That lady lawyer is an ordinary Filipina, a citizen of the country. Yet, more than that, she is a lay woman in the Church.

There are many of her kind. Like her they are unrecognizable, faceless people in the crowd, inconspicuous in society. But they are carrying within themselves the Christian faith to which they are deeply committed. These are the lay men and women of the Catholic Church in the Philippines. Because of this faith, they are there in the halls of Congress listening attentively to the discussions and deliberations regarding reproductive health, marriage, population control. They can be seen in the corridors of congress, entering the offices of senators and congressmen, talking with them, explaining, elucidating, clarifying, arguing for the pro-life stance of the Church on the issues of marriage and family life.

They are expressing their faith in the political and public life of society. Others are living out their faith in other modes and modalities, such as in the family, in offices, in different fields of work, depending upon the condition where they are called. But all of them have one common element: they are offshoots of the vocation of the laity, namely: to be in the world, to influence the temporal order with the Word of God, to seek their salvation in the condition of life where they are found. This is the qualifying element of the divine calling of the lay men and lay women of the Church.

The Code puts it this way: “According to each one’s own condition, they are also bound by a particular duty to imbue and perfect the order of temporal affairs with the spirit of the gospel and thus to give witness to Christ, especially in carrying out these same affairs and in exercising secular functions” (C. 225, § 2). Their mission then is to be considered in the light of their being in this world, their secularity. They seek the Kingdom of God by immersing themselves in the temporal things and ordering them to God (cf. Lumen gentium, n. 31); they are to sanctify the world and sanctify themselves in the world (cf. Ibid., n. 31).

This secularity characterizes the laity as belonging to that condition common to all the faithful in the Church, that is, the participation in the priestly, prophetic and kingly office of Christ, the mission, the vocation to holiness, the apostolate, and all the rights and duties (cf. Lumen gentium, nn. 34 and 35).

They differ from the ordained ministers and from those living the consecrated life precisely because they are in the world and commit themselves to the affairs of the world. It is true that they share with the ordained ministers and the religious men and women the common priesthood of Christ.

They, however, differ from them because they are in the world and are committed to the affairs of the world. Thus, for them even their work becomes a reality that is offered to God, the family is a place of holiness, social relations are opportunities to live their Christian vocation (cf.

Apostolicam actuositatem, n. 7).

Today, to be in the world is not easy, but messy. Ask the laity and they will tell stories of woes and wails, of derision and rejection, of disdain, snobbery and downright insult. One of the reasons for the unfriendly treatment is the fast changing spirit of the times. The world of our society and public life is evolving into a complex reality. It is on the one hand making great strides in attaining standard quality of life that is in keeping with human dignity. It likewise is progressing in its sensitivity to the common good, in its awareness and sense of responsibilities towards poor sectors of society.

Yet, one can feel at the same time a subtle yet pervading spirit that tends to disregard the laws based on the nature of man, tendencies which Cardinal Ratzinger called cultural relativism (cf. Ratzinger, Doctrinal Note on some Questions regarding the participation of Catholics in political life, 24 November 2002). This relativistic attitude gives birth to tolerance to any kind of moral choices; it admits of pluralistic ideas and policies. It offers to citizens that false claim that they have complete autonomy in their moral choices, while it influences politicians, particularly lawmakers who, sensing the pluralistic tendency of the citizenry, are emboldened to enact laws and policies that ignore the dictates of natural ethics and succumb to ephemeral cultural and moral trends. Pushed on by this tendency, citizens and lawmakers have come to the conclusion that there is no moral law rooted in the nature of the human person.

It is within this pernicious environment that our lay men and women are asked to give their witness. Fortunately they Tidbits / P13

8

CBCP Commissions

Episcopal Commission on the Laity Sangguniang Laiko ng Pilipinas

By Joseph Jesilva

FOR 400 years the Roman Catholic religion was almost the only Christian Religion in existence in the country. However, the participation of the laity in the salvific mission of the Church was very minimal and limited only to members of a few religious organizations, like the Cofradia del Santo Rosario and the Guardias de Honor Maria. The more significant roles given to a few were to assist the priests at Masses as servers and acolytes. And much later, as Catechists to assist priests, religious brothers and sisters at Sunday school.

Protestant sects came to the country during the American regime but only a minority was attracted to them because of the deep, almost fanatical faith inculcated by the Spaniards among the Filipinos. Further, because of divine inspiration and commitment, many lay leaders surfaced to openly defend their Catholic faith amidst the propaganda from the other sects.

The hardships and difficulties suffered by the Filipino people during the revolutionary days against Spain and the two world wars deepened their faith and made them realize the need for their more active participation in the affairs of the Church.

The Filipinos gradually and steadily learned of and did their obligations to share actively in the Church’s mission of salvation. The laity has also realized their major role in the restoration of the temporal order.

Catholic Action of the Philippines (CAP) Aware of the growing number of committed lay leaders, the fast proliferation of Church organizations and movements, the Philippine Hierarchy in 1950 established the Catholic Action of the Philippines (CAP), with a bishop appointed by the Holy Father as its National Director.

This small nucleus organized all Church mandated organizations existing in the country into a national federation.

A lay leader was appointed president by the National Director with the approval of the Episcopal Commission on Lay Apostolate (ECLA). The rest of the officers were elected at a national convention held every other year and attended by representatives from the different mandated organizations.

The main objective of the CAP was to uplift lay participation through enhanced communication and improved rapport between the

clergy and the laity. Specifically, their duties were to coordinate the different lay activities; to spread membership to the different organizations in all parts of the country; to formulate national programs for the laity and to have these implemented to evaluate the results of such programs— all these under the supervision of the ECLA. The Catholic Action of the Philippines was at the height of its activities when the Second Vatican Council was held. The documents of Vatican II, specifically, Apostolicam Actuositatem, strengthened the stature of the CAP. Towards the latter part of the 1950’s, parish pastoral councils were already established in many parishes. But in the 60’s and early 70’s, the CAP, supported by Vatican II documents, urged that all parishes have a council or a board of lay people to assist in the affairs of the parish.

From Catholic Action to Council of the Laity of the Philippines to Sangguniang Laiko ng Pilipinas In 1974, after a long and tedious study and consultations with concerned bodies in the Hierarchy and guided by the Moto Proprio Apostolatus Peragendi, the ECLA decided that the whole lay apostolate be structured according to the three functions of Christ, namely: Priestly, Prophetic and Kingly. Corresponding to this, all lay apostolates were to be categorized into three: a) apostolate of liturgy and worship; b) apostolate of education and formation; and c) apostolate of service and welfare.

Moreover, the coordinating body will no longer be called Catholic Action of the Philippines but the National Council of the Laity of the Philippines (subsequently, the national was dropped, and it retained the name Council of the Laity of the Philippines).

In July 1975, the Catholic Bishops’ Conference of the Philippines (CBCP) approved the Guidelines for the Formation of the Council of the Laity of the Philippines and the Parish Pastoral Councils. In April 1976, the CLP started to hold regional seminars all over the country to orient priests and lay leaders on the new structure for lay apostolate. These seminars culminated at a National Convention in May 1977, the first national convention of the Council of the Laity of the Philippines.

The 1980’s marked the beginning of an intensified campaign for

the formation of Basic Ecclesial Communities (BEC’s) in all the parishes of the Philippines. The 1990’s were highlighted by the advent of the laity involvement in the Second Plenary Council of the Philippines (PCP II).

In 1995, the CAP was renamed as the Sangguniang Laiko ng Pilipinas (LAIKO).

From 1996 to 1998, Laiko assisted CBCP in a series of conferences entitled “CBCP Presents” on Contemporary Catholic Fatherhood, Contemporary Catholic Motherhood and Catholic Leader’s Forum and the National Theological Conference on the Holy Spirit. In 1999, Laiko hosted the Second South East Asian Regional Laity Meeting and launched the Guidebook on “Sex Education in the Family”.

As the Church celebrated the Jubilee Year in the year 2000, Laiko was actively involved in the marketing and promotion of the Jubilee Logo. Year 2000 also marked the celebration of the 50th Anniversary of the CAP. To commemorate this momentous event, Laiko organized the National Congress on the Laity. As part of its commitment to help in promoting peace, unity and authentic social transformation, organized the National Conference on Social Transformation in 2003.

Present Structures and Functions The Sangguniang Laiko ng Pilipinas which serves as the Secretariat of the Episcopal Commission on the Laity (ECLA) is the implementing arm of the CBCP in promoting nationwide initiatives and coordinating national programs of the laity. It is made up of Archdiocesan/ Diocesan Councils of the Laity, National Lay Organizations, National Movements and Church-oriented groupings. It has a Board of Trustees elected by the general membership during the national convention held every other year.

Laiko is under the direct supervision and guidance of the Episcopal Commission on the Laity. The National Director who is Chairman OF ECLA, reports to the CBCP all the programs and activities of Laiko. All programs of Laiko are approved first by the CBCP through ECLA before they are sent out for implementation.

Vision We envision ourselves as the leading organization for the development and formation of lay leaders and the laity so that they shall be centered in Christ, animated by the Holy Spirit and guided by Mary, our mother and model; and shall be ready to assume co-responsibility with clergy & religious towards a renewed integral evangelization in the Catholic Church.

Mission Blessed with God’s gift of wisdom and fortitude we commit ourselves: • To promote a continuing formation program of the lay faithful towards a life of loving affirmation and faithful witnessing as individual, families and communities;

• To participate in the task of building ecclesial community and implementation of Acts & Decrees of the Second Plenary Council of the Phils; • To study & promote a more effective apostolate of the laity pursuant to the Second Vatican Council through coordination and integration of all forms of lay Catholic action & activities of all the lay apostolic movements, associations & organizations; • To establish Diocesan Councils of the Laity and coordinate their apostolic work and to nurture close relationship, communication and dialogue with all duly recognized local and international lay organizations.

Goal To undertake the development and formation of lay leaders who are ready to assume co-responsibility with clergy and religious toward a renewed integral evangelization in the Catholic Church in the Philippines.

Purpose As stated in the CBCP statutes (Sec. 16 under the Department of Lay Formation), the Commission on the Laity shall: • Study and promote a more effective Apostolate of the laity in accordance with the pronouncement and spirit of the Second Vatican Council, by employing the services of the Council of the laity of the Philippines to animate and facilitate, coordinate and integrate, all forms of lay Catholic action and activity of all the Lay Apostolic

CBCP Monitor Vol. 10 No. 9 August 14, 2006

Movements, Associations and Organizations.

• Assist in establishing Diocesan Councils of the Laity, in fomenting and coordinating their apostolic works in the diocesan, regional and or national level, particularly in the formation of BECs as formally enjoined by the Second Plenary Council of the Philippines.

• Maintain, supervise and direct the National secretariat of the CLP, and through this Body, assist in nurturing close relationship and adequate communication with all duly recognized international lay organizations.

Programs Lay Leadership Formation Program - This program has for its goal the development and formation of lay leaders, ready to assume co-responsibility with the Clergy and Religious in evangelization work towards the renewal of Church and society.

Internal Relations Program Envisions the expansion of membership of Laiko to encompass most if not all national lay organizations and movements working in the Church.

It also hopes to initiate, encourage and assist in the organization of Diocesan Councils of the Laity in Dioceses where none exists, as well as reactivate and animate existing ones.

The maximization of the offices of Laiko Regional Vice Presidents for the purposes of coordination and effective implementation of programs is also a goal.

External Relations Program Hopes to achieve good network relations with the other Episcopal Commissions of the CBCP and with interfaith/inter-religious groups.

Advocacy Program - While this program has always been a concern of Laiko, it has been energized to take the forefront in national and social issues and concerns, especially in matters involving attacks from the outside on Church teaching and beliefs, including anti-family, anti-life legislature and other antifaith initiatives.

CBCP Monitor

Diocese

Vol. 10 No. 9 August 14, 2006

9 The Diocese of Cubao

Three Shining Years And Growing

By Fr. Aris Sison

YOUNG, vibrant and promising, the Diocese of Cubao is one of the five new dioceses created by Pope John Paul II from the ecclesiastical territory of Manila. It was canonically erected last June 28, 2003. This August 28, 2006, the Diocese is set to celebrate its 3rd anniversary of its canonical erection and the solemn installation of its first bishop, Most Rev. Honesto F. Ongtioco, DD, at the Immaculate Conception Cathedral, Lantana St., Cubao, Quezon City.

Fittingly carved from its name, C-U-B-A-O, the Diocese has the following Core Values and Mission: C-onversion & Renewal: The solid basis of effective evangelization and servant-leadership is conversion and renewal. Santatlo need a metanoia or change of heart from a life of sinfulness to a life of grace.

From conversion must follow constant renewal to sustain conversion.

(PCPII, ##271-274) U-nity in Diversity: But this conversion and renewal can only be done in the context of a community of servant-leader disciples. This community is characterized by unity in diversity which draws its strength from the Blessed Trinity. The Triune God inspires the community to be one Church, synergizing different charisms and ministries. (PCP II, ##91-94) B-eing and Becoming: Amid unity in diversity, the community grows in the spirit of communio: being the Church God wants her to be, appreciated and cared for; and becoming the Church God wants her to become, bearing fruit a hundredfold. (PCM II, Ch3, p.98).

A-uthenticity and Availability: “Being and Becoming” develops our communal discipleship into authentic servant-leadership where there is

sincerity in reaching out to those in need. This also means being available, especially to the poor. (PCP II, #134) O-penness & Flexibility: To be authentic and available servant leaders demand being open and flexible to the “signs of the times” in order for one’s service to be apt and relevant for the people served. (PCP II, #435) As an effective “resource center”, the Diocese envisions itself to serve as channels of: • Spiritual programs and activities that can touch base with and form the pastoral life of the community; • Social transformation to encourage the living out of social justice that will bring about the equitable distribution of goods in the church; • Religious popular expressions in the faith life of the community enmeshed in the experience of Filipino culture; • Formation programs to conscienticize the community for public involvement and service for the common good Guided by its Core Values and

Mission, the Diocese of Cubao has the following Pastoral Goals: Goal 1: RELEVANT FORMATION (Conversion and Renewal).

Conversion and renewal can best be possible through relevant formation programs and activities that SANTATLO needs to undergo so that they can be empowered and sent to effectively proclaim the Good News of Jesus Christ to the people entrusted to their care.

Goal 2: STRENGTHENED COMMUNITY BUILDING (Unity in Diversity). Community building has to be strengthened to improve and maximize qualities of a united and diverse community of disciples whose common experience of being Church encourages her members to complement each other’s charisms and gifts for greater service in the Church.

Goal 3: TRANSFORMATIVE SPIRITUALITY (Being and Becoming). The community of servantleader disciples must live a spirituality that transforms them from being chosen witnesses of the Gospel to becoming Christ-like in word and deed.

Goal 4: DEVELOPMENTAL SERVICE (Authenticity and Availability). Authentic and available discipleship must be felt through a service that develops the poor from simply dependent beneficiaries to independent and interdependent servant-leaders for others.

Goal 5: CONTINUOUS DISCERNMENT (Openness and Flexibility). To be open and flexible to the “signs of the times” necessitates the ongoing process of discerning the will of God for the Community of Disciples and the Church of the Poor, grounded in deep reflection and prayer.

To date, the Diocese of Cubao has 42 parishes, 1 quasi parish, and 2 chaplaincies. 35 of these parishes are under priests of the Diocese of Cubao and 9 are under the religious clergy. The Diocese has 37 diocesan priests and 3 deacons.

Indeed, the Diocese of Cubao is but three years of shining existence. But, even more, it remains as vibrant and dynamic, unassumingly assuring itself of a bright and promising future.

IMPORTANT FACTS Created: June 28, 2003 Erected: August 28, 2003 Territorial Boundary: Southern part of Quezon City Population: 1,297,041 Catholic: 1,142,044 Bishop: 1 Diocesan Priests: 37 Religious Priests (w/parish assignment): 8 Deacons: 3 Guest Priests: 47 Seminarians: 11 Vicariates: 6 Parishes: 42 Quasi Parish: 3 Under Diocesan: 37 Under Religious: 8 Number of Religious Institutions Men: 34 Women: 80 Educational Institutions MAPSA: 7 Non-MAPSA: 27 Charitable & Social Institutions: 20 Hospitals: 12 Retreat Houses: 15 Catechists: 67

EDUCATIONALINSTITUTIONS MAPSA Schools Christ The King Parochial School Holy Family Parochial School Immaculate Conception Parish School Our Lady of Hope Parochial School Parish of The Holy Sacrifice Outreach Program St. Joseph Catholic School Sto. Niño Parochial School

Non-Mapsa Schools Angelicum College Ateneo de Manila University Christ the King Mission Seminary Claret School of Quezon City (Elem-HS) DML Montessori (Nursery-Kinder) Holy Family School (Kinder-Elem-HS) Holy Spirit School (Prep-Elem) Immaculate Heart of Mary College (PrepElem-HS) Loyola School of Theology Lumen Christi Catechetical Center Maryhill School of Theology (Coll-Grad) Mater Carmeli School (Prep-Elem) Miriam College (Elem-HS-Coll-Grad) Montessori Children’s House, Inc. Mount Carmel Shrine Parish Kinder-Nursery School Our Lady of The Sacred Heart School (Prep-Elem-HS) Sacred Heart Montessori Kindergarten School (Prep) Saint Bridget School (Elem-HS) Saint Ignatius School (Pre-School) Saint Joseph’s College (Elem-HS-Coll) Saint Mary’s College (Elem-Hs) Saint Paul College Of Quezon City (HS-Coll) Saint Theresa’s College (Elem-HS) San Jose Major Seminary Siena College Stella Maris College Veritas Kindergarten Charitable and Social Institutions Belen sa Quezon City Drop-in Center Bethany Transition Home Bukal ng Kapayapaan Center for Family Life (CEFAM) Center for Overseas Worker

Eupharasian Crisis Center Holy Spirit Social Center, Inc. Jales Jesuits Communications Foundation, Inc. Liliane Fonds Little Angels Learning Center Margaretha Home for the Blind Mother Ignacia National Social Apostolate Center Nazareth Growth Home/Twmaew Pro - Life Philippines Foundation Inc. Scalabrini Center for People on the Move (SCPM) St. Martin’s Foundation, Inc. Tahanang Paghubog Mo. Bonifacia Ugat Foundation, Inc. WJPIC (Women, Justice, Peace And Integrityof Creation) Resource Center

Retreat Houses Betania Retreat House Carolous Seminar House Cenacle Retreat House Cfm Nazareth Home Claretian Missionary Sisters, De Meester Residence Holy Spirit Convent Manresa Retreat House Mssp House Pollock Renewal Center Sacro Costato Retreat House Sisters Oblates Of The Holy Spirit Retreat House St. Joseph The Worker Convent Titus Brandsma Center Vedruna Delegation House

Feature

10 FICTION and reality. Fantasy and mystery. These pairs share things in common, but they are here put together more for their contrast than for their similarity.

I believe that we need to be more aware of their differences. I get the impression that these distinctions are being blurred, to the great harm to many of us. In this homogenizing trend, fantasy and fiction get elevated beyond their limits, while mystery and reality get dangerously diluted.

Fantasies and fiction work are products of a person’s imagination.

They are fruits of one’s creativity and artistic juices. They contain bits of truths, but heavily peppered by exaggerations, tall tales, even lies, allowed by literary license.

Mysteries, strictly speaking, are truths, supernatural in character, that exceed our capacity to understand.

They are products of divine revelation, not of one’s talents and efforts.

They are to be believed, more than to be understood.

Fantasies and fiction cater to our need for rest and entertainment.

They have to be taken with a grain of salt. They require some suspen-

THOUGH officially not yet approved by the Church, a good number of Archbishops and Bishops, a Cardinal even, many priests and religious, and certainly countless lay faithful have expressed their personal conviction on the truth and authenticity of the apparitions of Our Lady in Lipa Carmel in the year 1948.

Let us take a glimpse in the outstanding and miraculous events in the Carmelite Monastery in Lipa City, Batangas which was later to be officially named Carmel of Our Lady, Mary, Mediatrix of All-Grace.

Before Our Lady came to manifest herself, Teresing had to endure terrible encounters with the devil. It was in the end, a mysterious preparation for the coming of the Lady.

One would now think, at hindsight, that it was to be a pattern for the entire Lipa Carmel phenomena: doubts, rejection, persecution, yet in the end, Our Lady’s triumph.

It was on 18 August 1948, that the Lady came first to appear to Teresing in her cell, that is to say, in her room in the Carmelite Monastery. It was to be a series of apparitions and mysterious events that will culminate in Our Lady’s apparition at the vine within the Carmelite Monastery.

Mother Cecilia, of happy memory, Prioress of Lipa Carmel in 1948 had this to say: “On September 12, Sunday, Feast of the Holy Name of Mary, at about five o’clock in the afternoon, a Sister who was taking a walk in the garden suddenly remarked that a vine shook and as there was no wind at all, it attracted her attention. She approached and heard a woman’s gentle voice that said “Fear not, my child. Kiss the ground. Whatever I shall tell you to do, you must do. For fifteen consecutive days come to visit me here in this spot. Eat some grass, my child.” (Author’s Note: Here one cannot but recall the apparitions of Our Lady to St. Bernadette at Lourdes with a similar strange instruction).

The Sister did not see anyone, she only heard the voice.”

By the next day, Monday, at five o’clock, the Sister returned to the place. The Lady came again. She was smiling

CBCP Monitor

sion of the normal working of our faculties, to allow ourselves to be entertained.

As such, they have a legitimate purpose. But just like anything else in this life, they have to be used with certain rules to be followed. Otherwise, some abuses can take place.

For example, they cannot completely ignore the question of God, to ground them to what is truly good for us. Thus fantasy and fiction need to be properly inspired.

Unfortunately, there are literary works that show otherwise. They appear inspired by some rotten idea, if not by a malevolent spirit. Their authors are not contented with playing God. They tend to replace God! Mysteries, on the other hand, are to be taken seriously. They cater to our need for faith and for spiritual growth. They cater to our need to constantly be in touch with our god.

They require our all-out attention and collaboration.

As such, mysteries are always to be considered one way or another, directly or indirectly. They are a permanent necessity to us. Of course, certain rules also have to be fol-

Vol. 10 No. 9 August 14, 2006

Fantasy and Mystery

By Fr. Roy Cimagala lowed, otherwise we enter into dangerous territory.

The problem I am seeing now is that more and more people are hooked to fantasies and fiction at the expense of the attention they need to give to the mysteries.

The worse scenario of the

anomaly seems to be that people are losing the sense of divine, supernatural mysteries. All mysteries are reduced to man-made fantasies and fiction work.

This problem usually affects the so-called intellectual and artistic crowd, those who like to read a lot

LIPA CARMEL:

When Our Mother Comes Yet Again to Call for Prayer and Reparation

By Rev. Fr. Melvin P. Castro and she said, “Be faithful to come here, be it rain or sunshine,” She said to the Sister. Then the Sister asked her “Beautiful Lady, who are you?” “I am Thy Mother, my little one.” And having said this she vanished.

By Tuesday, the Lady asked that the apparition site be blessed. The next day the Chaplain, Bishop Alfredo Ma. Obviar came to Lipa Carmel to bless the spot. As the Community drew near, the Lady, visible only to the Sister appeared with her arms extended as if to gather all in her maternal embrace. As soon as the Sister knelt before Her, She said “My child, kiss the ground and eat a little grass. Take a piece of paper and pencil and write down what I shall tell you for the Community.”

The following was her message: (1) My daughters, I ask of you to believe in Me and to keep this a deep secret among yourselves for the time being. (2) Love one another as true sisters. (3) Come often to visit Me. Make this a sacred place and respect it.

Gather the petals, my children. I bless you all.

Then the Lady vanished and in the place of the apparition there were rose petals scattered.

On September 16, when Teresing reached the spot the Lady in her usual attitude told her the following; “I want a statue of mine to be placed here. I want you to describe me to your Chaplain because I want it to be as you see Me— Tell your Mother Prioress to have the rosary recited by the Community here every after-

noon during these days. Extend My love to all My daughters. Tell them that I love My daughters in Lipa Carmel, that I shall always be with you all.” Then blessing her little one she departed.

On the last of the fifteen days, Sunday September 26, the Lady repeated her counsels to her little one: My child you must love and obey your Mother Prioress. Tell your Sisters to love one another as true Sisters, to practice humility and simplicity, the virtues I love most. Tell them to love and obey their superiors

and not to forget the things I ask. I shall not ask bigger things from you as you expect because you are My little ones. Do not forget to consecrate yourselves to Me on October 7. Be very good. I am MARY, MEDIATRIX OF ALL GRACE. I shall always bless the Community morning and evening.” Blessing the Sisters she disappeared.

The Community did consecrate themselves to Mary by the said date of October 7 following the spirit of St. Louis Grignon de Monfort. During those extraordinary days, Our

and are more fascinated with bestsellers. The more fantastic these books are the better for these people.

Sad to say, many fail to make the distinction between fantasy and mystery, fiction and supernatural reality.

As a result their lives and behavior create a division between their activities and interest on the one hand, and their faith and religion on the other.

Thus, we see them immersing themselves in the world of fiction while distancing themselves from the world of religion. The unity and consistency in one’s life is broken.

Of course, if not corrected, they can develop some split personality, alternating between what they consider to be humanly ‘normal’ and ‘abnormal’ or ‘special’ behavior, until they succeed in resolving this matter properly.

If no miracle takes place, they can end up completely alienated from God, averse to prayer, to developing one’s faith, to the need for sacrifice which is an indispensable ingredient in Christian life.

We need to recognize and respect the distinction between fiction and reality, between fantasy and mystery.

Lady singled out a new saint— St. Louis Grignon de Montfort, who was canonized by Pope Pius XII in 1947, just a year before the apparition. She made reference to the Marian spirituality that this saint taught in his writings and asked that the nuns consecrate themselves to Her in this manner.

On Friday, November 12, after Mass, Teresing was called to the place of the Apparition and there on the vine was Mary, Mediatrix of All Grace.

Her hands joined on her breast in an attitude of prayer. She looked tenderly but sadly on her little one and on the Community that had followed. Then she said: “People believe not My words. Pray, My child, pray much because of persecution.

Pray for priests. What I ask here is exactly what I have asked at Fatima. Tell the penances for those who don’t believe. When people come to pray and ask for graces let them ask directly to Me and not through you.

These things may now be revealed. This is My last apparition in this spot.” Blessing her little one and the Community assembled in the sacred place, Mary, Mediatrix of All Grace, vanished.

Later on, both Bishop Alfredo Versoza and his auxillary bishop Alfredo Ma. Obviar expressed their personals beliefs favorable to the apparitions. However, in 1951, the Philippine Hierarchy, under circumstances still to be known, issued a negative judgment officially declaring the absence of supernatural intervention in the reported extraordinary happenings including the showers of petals at Lipa Carmel.

What followed were the pain and anguish of all those who were involved: Teresing, Mother Cecilia, the Carmelite community, the Bishops, and all the devotees. No one was spared from yet another mysterious plan from heaven. After the consolation of the apparitions, another set of trials and purifications.

The image of Our Lady Mediatrix of All Grace, which earlier had received the prayers of the faithful at Lipa was ordered withdrawn from public veneration. And soon the messages of Our Lady of Lipa eclipsed into oblivion.

Heaven, however, has better plans in the future. Monsignor Mariano Gaviola who had been installed as Archbishop of Lipa in 1981 studied the case of apparitions and in July 16, 1992 granted permission to expose once again the image of the Mediatrix of All Grace for public veneration. Then in February 1993, he publicly declared his personal conviction that the events at Lipa are worthy of belief.

The current Archbishop of Lipa, the Most Rev. Ramon Arguelles, also expressed his personal belief in the Lipa apparitions. And a number of priests, religious, and lay alike took all these favorable signs from heaven to work for a National Pilgrimage in honor of Mary, Mediatrix of All-Grace.

The first small and very simple one was on 12 September 2004. Then, with the Archbishop Fernando Capalla’s support, came a truly National Pilgrimage last 12 September 2005 graced by the presence of more than a dozen Bishops, Cardinal Vidal and the future Cardinal Rosales including, more than a hundred priests, and an estimated crowd of 20,000 faithful.

This 12 September 2006, a National Day of Prayer, Reparation, and Consecration, declared both by the CBCP, through the enthusiastic support of the current CBCP President, Most Rev. Angel Lagdameo and by the Philippine Government, we shall gather once again to implore Christ’s Mercy through Our Lady, Mary, Mediatrix of AllGrace.

That same day, a new Marian organization dedicated totally to heeding Our Lady’s call and message in Lipa Carmel will be launched, the CONFRATERNITY OF MARY, MEDIATRIX OF ALLGRACE. Other Marian organizations are invited to be part of the National Movement for Mary, Mediatrix of All-Grace, to work for the cause of the eventual approval and official Church recognition of the Lipa Carmel apparitions of 1948.

(Rev. Fr. Melvin P. Castro, Chancellor and Secretary to the Bishop of Tarlac, is also the Founder of the Confraternity of Mary, Mediatrix of All-Grace and the Spiritual Director of the National Movement for Mary, Mediatrix of All-Grace.)

CBCP Monitor

Social Concern

Vol. 10 No. 9 August 14, 2006

Ecological Waste Management:

A Paradigm for Social Transformation

By Rommel M. Dascil (Editor’s Note: This article is a reprint from the January-July 2006 issue of ADDANG, the semi-annual publication of the Social Action Commission of the Diocese of Laoag. Rommel M. Dascil is ADDANG’s Research and Development staff).

‘WASTE FOR EDUCATION’ PROGRAM. Scholars of Laoag Diocesan Social Action Commission pick wastes to promote environmental protection as well as to sustain their education.

AFTER almost six years, where are we in the implementation of Republic Act 9003, otherwise (not very well-) known as Ecological Solid Waste Management Act of 2000?

More than inferring the alleged utter inefficiency, or maybe deficiency, of the Department of Environment and natural Resources’ (DENR) information and education campaign strategies, what’s in the parentheses is meant to illustrate the across-the-board disregard for the word “ecological” in the implementation of the law.

Cause-oriented advocates have various awful tags for this bureaucratic proclivity but mediocrity may be a safe label. However, as opposite, or as the mediocrity of one motivates excellence from another, it is better to learn from and not rejoice on others’ mediocrity. This, however, poses self-imposed challenge as it makes the drive harder but definitely more purposeful.

In spite of all forms of mediocrity in its implementation, the law is good in itself. And this is precisely the reason why the Commission on Social Action, through its Ecology Desk, finds and creates every possible means to take Ecological Solid Waste Management at the forefront of its social action advocacies.

One program anchored on these said advocacies is the Commission’s Waste for Education program which involves twenty-five poor-but-deserving students who signed-in on a very unusual drive—waste-picking! Indeed, this is hardly an “in thing” among the youth today, if only to speak by the youth’s varying contemporary standards. The said students pick waste—people’s waste--during summer and Saturdays of the school year, as much as their hectic academic schedules allow.

Waste-picking is no longer uncommon, it is now an occupation, an industry. But despite its economic value, it remains a humiliating form of livelihood particularly to those who do not see its intrinsic worth. It is not only the

act of picking waste on side streets in broad daylight that turns heads around but also the typical dirt-clad make-up usually identified with the waste-picker. Unfortunately, waste-picking still belongs to the untidy, the stinking, the outcast.

Interestingly and inspiringly, the twenty-five students who roam the streets of Laoag City for waste never feel like outcast. They feel privileged. They don’t always stink either, except after a day’s work of segregating heaps of garbage in a vacant garage at the back of the Bishop’s Residence and in one corner of the St. Arnold Janssen Pastoral Center. They love it because they fully understand why they are doing it. They do it for ecology, for creation and for their education, through the participatory guidance and supervision of the Commission on Social Action.

The Waste for Education program is anchored on the larger intertwined community-based programs of the Commission that are geared towards the attainment of social justice through the holistic and integral development of humans. Our Ecology Desk, for one, takes charge of the promotion of the integrity of creation through sustainable agriculture (organic farming), ecological solid waste management (SWAM), and marine resources ecological management.

The success of the Commission’s Waste for Education program is a result of the confluence of aspiration, understanding and cooperation among many people. After a series of informal consultative meetings with our student-scholars and their parents (mostly farmer-partners of the Commission’s organic farming program), on how to better inspire and encourage the students, we devised the program Waste-forEducation to cater to the students’ other financial needs like allowances for books and other school supplies. Immediately, our ecology desk made initial public appeal for help through ecology seminars we hosted and/or facilitated. Neigh-

borhood or community seminars were usually done in the evening when all family members are present. After all, solid waste management is not a house-help’s job, it is a family affair.

Pretty soon, our DSAC’s (Diocesan Social Action Commission) “scholars” began collecting waste materials donated by many generous households and business establishments in Laoag City and adjacent parishes. Through the seminars, the faithful of the Diocese learned how to manage their waste, thus, the collectibles are already segregated on the household level.

Still, the collected segregated wastes are further classified at the Commission’s Material Recovery Facility (MRF). This is one area where the joys and hopes of social action fully interplay.

With hundreds of classifications for all kinds of wastes, it takes skill, patience and even meticulousness to fully observe the ecological dimension of solid waste management. More importantly, the students were taught by the Commission to work as a family or community. All aspects of the program are fully participated by the scholars—from work scheduling, program management to financial management. With the many phases of the program, the students are taught to do things in a system—from collecting, segregating, packing, to selling of items to the local junkshops. Since they occasionally come on Saturdays during their availability, they have already perfected the system.

While the segregated non-biodegradable wastes are sold, the biodegradable such as dried leaves, vegetable and fruit peelings,

fish entrails and many other biodegradable kitchen refuse are mixed with grass-eating animals’ manure gathered from slaughterhouses and are placed in compost pits for bio-organic fertilizer production. The compost fertilizers produced are applied in our organic garden (learning farm) which provides us with healthy, nutritious and free vegetables for our office consumption. We also use the fertilizer for our many tree-plating activities across the Diocese through which we encourage and inspire the faithful to plant as many trees as possible. (Tree-plating is also the highlight of the Commission’s Bike for Ecology advocacy annual event that features around tree-hundred bikers from various biker-groups all over the Diocese).

Today, our student-scholars can confidently and successfully facilitate seminars on organic fertilizer production and waste segregation. Indeed, we are training them as second-liners to ensure the continuity of our environmental programs.

While the economic benefits of the program help motivate our students, we always ascertain the fulfillment of the program’s nobler purpose. More than the monetary resources it generates, the students are always reminded of its greater benefit—spiritual development through simple ways of genuine care for God’s creation.

Moreover, with the commission’s desire to instill among the youth the value of respect for nature as a way of loving God and humanity, we also hope to capitalize on the paradigmatic commitment of our waste-pickersscholars to act not only as practicing second-liners but also as future educators of environmental care towards genuine social transformation.

Hopefully, through this apostolate, the Commission inspires other lay faithful to follow suit. Indeed, our garbage disposal problem is not so insurmountable if we are able to surmount the problem within ourselves, i.e., the lack of concern for the environment. As we practice ecological waste management within the confines of our own homes and offices, we are not only reshaping our environmental landscape, we are also transforming ourselves, socially and spiritually.

DSAC Laoag’s Ten commandments for Environmental Care Compost. The fundamental principle of life on Earth is embedded on the natural organisms that thrive in composted bio-degrad-

11 able materials. The intensive application of composts in our farms and gardens does not only sustain natural life-cycle. Through organic/natural and pesticide-free farming and gardening, we are also assured of safe, nutrient-rich and healthy food.

Plant. Trees and plants are the lungs of the Earth. With every new leaf, we are guaranteed of a new life. Instead of cutting and exploiting our remaining tree-resources, we must plant more trees for our future generations.

Conserve Minerals. Whatever natural resource we exploit charges us with the threat of extinction of life on Earth. What we destroy within years is caused by million years of natural, not manmade, evolutionary processes.

Remember, there’s no such thing as sustainable mining and quarrying.

Segregate Waste. Observe the 5 Rs of Solid Waste Management (SWAM): Re-use, Recycle, Repair, Reduce and Refuse!

Keep Water Poison-free. Visible water tributaries are invisibly interconnected with underground water resources. The garbage we throw on creeks, rivers and seas finds its way to the water we drink and with which we cook our food.

And as illegal fishing (through dynamite, chemicals, kuryente) contaminates our fish supply, it also endangers our marine resources.

Keep Air Poison-free. Do not burn household and factory wastes. Noxious gases from burned materials pollute the air we breathe. Minimize use of air-conditioning facilities. The cool and relaxing ambiance and the comfort we enjoy through these facilities are eclipsed by the lethally-warm temperature we get through the holes of the ozone layer caused by too much carbon emission in the atmosphere.

Practice. Begin with yourself.

One the distinct features of our faith is the inseparable union of prayer and action. Witnessing the depth of our faith through sincere and proactive care for the integrity of God’s creation is profoundly embedded in our Church’s social teachings and apostolate.

Organize. One can only do so much. Make environmental care a focal point in the practice of our faith within our households and communities.

Educate. Bear in mind this oriental wisdom: If you plan for a year, plant rice; if you plan for ten years, plant trees; if you plan for a hundred years, educate mankind.

Start Now. Reproduce this little piece of information and disseminate as many as you can.

Make everyday an Earth Day!

CBCP Monitor

Statements

12

Vol. 10 No. 9 August 14, 2006

Learning our Lesson from the Crisis in Lebanon:

An Urgent Call to End the Slavery and Abuse of Filipino Domestic Workers WE, the Visayan Forum Foundation, a non-government organization working to protect the rights of domestic workers, together with the Catholic Bishops Conference of the Philippines-Episcopal Commission for the Pastoral Care of Migrants and Itinerant Peoples (CBCP-ECMI), Samahan at Ugnayan ng mga Manggagawang Pantahanan sa Pilipinas (SUMAPI) and other civil society groups, express our solidarity to the exceptionally courageous Filipino domestic workers still trapped in Lebanon, many of whom have long been braving extreme conditions of exploitation even before the present conflict broke out.

At a time when the vast majority of the 30,000 Filipino workers in Lebanon await full evacuation, it is becoming increasingly clear that regardless of who is to blame, our government is facing tough challenges to respond to the immediate costs of the crisis.

But one lesson stands crystal clear: the government’s preparedness has been undermined by the longstanding problem of lack of monitoring mechanisms for domestic workers invisibly scattered in many of Lebanon’s private homes even before the war erupted. If we were effectively reaching out to the abused domestic workers, then how come some of them ironically saw the war as a rare chance to escape from the exploitation they have been enduring? It should not surprise anyone that only a few cases of abused domestics are reported because most of them remain unaware of their rights and where they can file complaints.

Harrowing accounts by returning domestics who escaped from the escalating attacks have shocked the nation. During the first few days of the bombardment, Lebanese employers

tied and locked up their domestics to the house while the whole family fled out of the country. Desperate workers jumped off from high-rise buildings to join their compatriots. Employers have stormed relocation centers and pulled out their filipinas, which they seem to consider as their traditional household properties bought cheaply from placement and recruitment agencies. Employers had confiscated their passports and travel documents to restrict their movement and would be forced to guard the house, which makes them equally vulnerable to the ongoing bombardments.

Indeed, the pervasiveness of such physical and psychological violence as well as exploitative working conditions of domestic workers in Lebanon have been noted in a report published by the International Labour Organization (ILO) in 2002. According to the same report, many domestics also have to survive rape attempts,

endure constant beatings, being forced to sleep with dogs, refused any days off, and being paid less than the promised salary, if they were paid any salary at all. These abuses are not isolated reports nor totally unique to times of military crisis.

While we appreciate the effort and good intentions of our government to evacuate more domestic workers in Lebanon and offer “Supermaids” training to those who have been repatriated, we believe that we must put forth longer-term solutions to the systemic abuse of domestic workers. We believe that the magnitude of this crisis should serve as a strong wake-up call to the government for it to exert political will in breaking the cycle of exploitation and turn the tide in the struggle for domestic workers’ rights.

Therefore, we call on the government to act on the following recommendations with utmost urgency: The immediate passage of Batas

Kasambahay or the Magna Carta for Domestic Workers which sets minimum standards of decent work and social protection normally accorded to other workers. By enacting this national law, the Philippines stands to gain moral high ground in demanding better conditions for our domestic workers overseas. Thus far, even after 10 years of lobbying and despite having won the support of several legislators and the approval of majority of the public, the bill remains stalled in the Congressional Labor Committee, co-chaired by Senator Jinggoy Estrada and Congressman Roseller Barinaga.

The repeal of Sections 29 and 30 of the Migrant Workers’ Act, which currently provides for the deregulation of the recruitment of overseas workers and the phase-out of systematic supervision in this area.

Lastly, the full enactment of migrant laws and the drafting of international legal standards on domestic

Laiko Lampstand / from p7 priest is somebody who represents Christ, as head, shepherd, teacher in the community. The religious, fulfill their Christian vocation by fulfilling their Christian vocation of poverty, chastity, and obedience. And you, dear lay people, you fulfill your vocation in the world.” – Most Rev. Gabriel V. Reyes.

“But what do the bishops ask of you? We want to empower the laity.

Siguro may pagkukulang kami. Kayo rin ang may pagkukulang. You laity, can’t you produce good, credible lay politicians?” – Most Rev. Paciano B. Aniceto.

“Looking at our context today, fifteen years ago at the PCP II (1991) we declared some observation that we need to say again: “If we go by media reporting today on crimes, violence, graft and corruption, abuse of power, the many grave social ills that plague our nation we have to wonder about our claims to Christianity (and Catholicism)” (PCP II 15). And so we are invited or challenged to ask: What is our score on the emergence and empowerment of the Catholic laity? Where did we fail?” – Most Rev.Angel N. Lagdameo.

“The problem with words is that many times they are not univocal (having only one sense) but are rather equivocal (having more than one sense). This is what happens with the notion of the oft-repeated expression of lay em-

powerment or empowerment of the laity. To my mind, this is the most unfortunate sense of lay empowerment in daily usage, and it would usually refer to those manifestations of cooperation of the lay faithful in the ministry of the clerics—more often than not in connection with the liturgy.”

– Fr. Jaime B,Achacoso, JCD. “The exercise of the laity’s various roles in the world differentiate their mission from that of the clergy, in the sense that they manifest their witnessing of their faith according to the demands and situations in their particular calling in life. The specific domain of the lay apostolate is in the order of temporal affairs.

Vaticn II states ‘by reason of their special vocation it belongs to the laity to seek the kingdom of God by engaging in temporal affairs and directing them according to God’s will’(Lumen Gentium #31)” – Most Rev. Nereo P. Odchimar.

“Let us begin with the priestly office. The office has three aspects: The first aspect is active participation in the Ecclesiastical office as well as in Liturgical functions. The participation of the Filipino laity in ecclesiastical offices is quite limited. We have very few lay theologians, for example, or lay lawyers specializing in canon law.

It is in the area of management that the laity can be of great help to the diocese and the parish, especially in the management of

finances, but this role depends on how active the parish council is and to what extent the bishop or the parish priest may want to share his ecclesiastical duties with the lay faithful.” – Ambassador Howard Q. Dee. “In general, private associations are bodies constituted by the faithful through a private agreement among them to pursue through joint venture an end that is ecclesial in nature. Each of them possesses autonomy of government manifested in the following acts: drafts its own statutes, nominates a moderator, chooses a spiritual guide, and administers its own goods. All private associations have the duty to submit to duly constituted ecclesiastical authority for approval or at least for review.

Public Associations in the Church are known by these characteristics: 1) they are erected by an official decree of a competent ecclesiastical authority; 2) they are governed by the statutes that are approved by the authority; 3) they possess public juridical authority; 4) they are open to the incorporation of the members; 5) they are created for the pursuit of an ecclesiastical end which may or may not be reserved to the hierarchy.” – Most Rev. Leonardo Y. Medroso.

“The pastoral council is a consultative organ in the particular church that was originally conceived in the Second

Vatican Council, particularly the document Christus Dominus and developed into an important institution for active participation of the laity, their co-responsibility for the church’s mission and the need for collaboration on pastoral matters; nevertheless it is non-essential in the administration of the diocese by the bishop. It means that the pastoral council is a non-mandatory entity. This principle reinforces the independence of the bishop in evaluating the local pastoral circumstance.” - Fr. Agustin Opalalic, Jr. JCD. “Something has dramatically happened to the Catholic Church for the past 40 years.

Right now you go to the parish and you get thousands of Catholics involved in the parish. You get people like yourselves who are catechists, part of the parish councils, leading the music ministry. And these things you would not have seen 40 years ago.” – Bo Sanchez The two-day session which included a lively open forum helped much in clearing our understanding of the laity’s role.

Empowerment and or mobilization of the laity is no longer “controversial” as it used to be. We should now take it in stride, and when in doubt, we can go back to this valuable record of the 14th National Assembly, “Lay Empowerment According to Vatican II and the Code of Canon Law.”

work that reflect the principles of decent work and the rights of migrants.

In this time of crisis, we recognize the government’s insufficient manpower and resources. In this light, we in the civil society, led by Visayan Forum, the CBCP-ECMI, and other institutions that support the cause of local and overseas migrants offer the following services: Open our existing shelters in Manila and other regions to the evacuees. In these centers, we will provide counseling and other psychosocial interventions to help the reintegration of the evacuees who may have suffered traumatic experiences.

Operate hotlines to provide assistance to families who remain unable to contact their relatives in Lebanon.

We will work with local civil society groups, the government, local parishes and our regional partners in this endeavor.

Step up our information dissemination drive for Filipinos arriving at airports or passing through local seaports after being repatriated by local authorities.

Try to organize a pool of lawyers to assist the evacuees who want to file legal complaints.

The stories of Sarah Balabagan and Flor Contemplacion echo from the testimonies of the hundreds of domestic workers coming home from Lebanon today. We must not allow ourselves to become mere spectators at this historic moment. The deafening cries of our “modern heroes” are now too loud to be ignored.

In this unfortunate situation, let us stand up for the rights and recognition of our kasambahays here and abroad. Together, let us help domestic workers—in the Philippines, in Lebanon and beyond—to win their war against neglect, abuse and exploitation, once and for all.

In and Out / from p6

next generation. A cursory review of the topics of the Second Plenary Council of the Philippines will yield some description of the above P.E.A.C.E. Plan. I suggest that it then be reviewed.

Leadership in the Church of the Poor In this Year of Social Concerns, it is imperative that the PCP-II Church of the Poor be given an individual, or corporate or communitarian “face”—the “faces” of those who work for and with the Church of the Poor (PCP-II, 122-136). Gawad Kalinga and Pondo ng Pinoy are examples of the “corporate or communitarian face” of the Church of the Poor. For this P.E.A.C.E. Plan, it is important and imperative that the leaders are formed, equipped, emerged and organized. In the face of socio-economic and political problems, leaders cannot simply hide their heads in the sand like an ostrich, as if there were no problems. Nor can they simply sit down like lame ducks attempting to please everyone—and in the end, pleasing no one—with a solve-allproblem plan. A leader that does not have a focus would be like a stray bullet flying in full speed to nowhere or to wrong targets.

I would consider it a pro-

phetic sign if leaders in the wide political and economic spectrum could come together to tell their individual stories, how they see the present realities, and what they could offer for the emergence of a new and better reality. They would come not to debate or defend but to dialogue and understand, by listening and talking with their whole mind and heart and person.

Blessed would they also be if they can see and own the part that they might have contributed for the emergence of the problem, or see and accept how in some respect they are part of the problem. Blessed, we say, because seeing, accepting and owning can only be done by leaders who are humble and truthful—not overbearing, supercilious, nor self-righteous. Blessed because knowing and accepting that they are part of the problem, they can decide to become part of the solution to the problem. If you are part of the problem, you can also be part of the solution. If you are the problem, in the name of Jesus Christ, please cease to be one and be the solution!

The PEACE that we dream of and are striving after, the peace that we pray for… may be realized if we individually and corporately follow the P.E.A.C.E. plan.

CBCP Monitor Vol. 10 No. 9 August 14, 2006

WE have all come to the Second Bicol Priests’ Congress with one objective: to be empowered and enabled to respond to the challenges and needs that we face in our priestly life, according to our identity, spirituality and ministry. Praying and partaking in the breaking of the bread together, listening to each other and sharing our experiences with one another, we experienced once again our brotherhood in the spirit of priestly solidarity and fellowship. But more importantly, led by the Spirit, we were able to identify what these challenges and needs are, and realized that these are precisely our present concerns as we try to live out our vocation as pastors and servantleaders in the local Church of Bicol.

First, looking at the situation of the Bicol Church at the present time, we rediscovered that the overriding concern in the ministry of the priest in this local Church is evangelization.

After all, this is what the mission of the Church is all about: the kerygmatic proclamation of the Good News of our salvation in Jesus Christ. We tried to fulfill this mission in the past and obtain some modest gains. In recent years, we have renewed and strengthened our efforts to pursue this mission vigorously in various ways. But as always, we fell short of expectations.

The initiatives we have made remain limited in content, method and scope.

The truth is, we have only reached a mere fraction of our faithful and the glaring reality is that the faith of our people remains divorced from daily life.

We realized that we need to reach out more to the poor and to journey with the young for we have not really done enough for them. We have become even more aware that the poor have acquired many other faces in people who continue to live in the margins of society because of our indifference.

From outside the internal structure of the Church, we saw that our ministry is about preserving the centrality of faith and religion in our culture as it is about transforming political and social structures which are at the root the cause of human suffering and misery. We realized that our ministry is also about taking up ethical and moral concerns, such as environment, gambling, local governance and extra-judicial killings. Indeed, there is a clamor for us to take a common stand on social issues, when possible, especially because they af-

Statements fect profoundly the lives of the people we serve.

Then we looked deep into ourselves and realized that in these changing times we need to rekindle our awareness of who we really are, rather than just focus on what we should do as priest. We need to treasure the grace of our ordination, of being configured to Christ so that inspired by this sublime reality, we truly act in the person of Christ. Conscious of our need to mature in faith, we discovered that we need to be re-evangelized ourselves. We are not, however, only concerned about our own renewal and ongoing formation, but more so about the pastoral care of our brother priests in crisis. We are also resolute in fostering community life and fraternal solidarity among ourselves so we could provide support for one another and be equally keen in creating opportunities for dialogue among us, bishops and priests.

With humility, we accept our shortcomings and failures. We may not have lived up to our identity as men of faith steeped in prayer. We may not have been faithful to our vows. We may have failed in charity to one another. We may have been remiss in our mission for the poor because we have not really been present to them and have not become poor ourselves. We may have simply allowed the poor to stay on the periphery rather than give them the space to share themselves in their want and be agents themselves in the building up of the Christian family that is the Church. For all these, we can only bend our knees and beg the Almighty, and you, the people we serve, for forgiveness.

At the end of our congress, we commit ourselves once again to move forward in our mission, full of hope, identifying our present strengths and building on what we already have, particularly our sense of unity and collegiality, for the building up of our local Church. We do this, relying not on our frail selves but trusting in the providence of the Blessed Trinity, the source of our priesthood and entrusting ourselves to the protection and guidance of Our Lady of Peñafrancia, our Ina, the Mother of Priests in Bicol.

The Bishops, Priests and Deacons of Bicol 10 August 2006

13

Message of the Second Bicol Priests’ Congress to the People of God

DIOCESE OF BAYOMBONG 3700 BAYOMBONG, NUEVA VIZCAYA, PHILIPPINES August 1, 2006

Faith and Fire / from p7 Gatherings and groups made up of people of diverse spiritual, emotional and intellectual gifts. Gatherings and groups made up of people the majority of whom are not bankable in terms of power and wealth, nor quotable in terms of degrees and titles. Yet such gatherings and groups given the space for openly expressing their opinions on problems and solutions, no matter how diverse their approaches may be, but armed with the commonality of commitment to make things work, will find their way to a collective decision that is stunningly simple yet wise.

Perhaps it might be helpful, in this season of rains in and out of our lives, to re-think our penchant for always seeking specialists, of forever chasing experts to solve our national problems. I cannot forget an item I read: If you put together a big enough and diverse enough group of people (no matter how ordinary they are) and ask them to make decisions affecting matters of general interest, that group’s decisions will, over time, be intellectually superior to the isolated individual, no matter how smart or well-informed he is.

And may I add, no matter how ordinary a group of people may be, as long as their faith is their courage and hope, they will “throw fire upon the earth.”

Tidbits / from p7 are well formed that to deny the centrality of the person is evil. For them respect for the human person is fundamental, basic in any human interrelationships and social activities. Rights of the human person have to be protected not only in private life, but also in public. Honed with this social doctrine of the Catholic Church, many of them come to the conclusion that participation in politics is a call of the time, a necessity, an urgency. This is in consonance to what Vatican II exhorted when it stated: “The protection of rights of the person is, indeed, a necessary condition for citizens, individually and collectively, to play an active part in public life and administration” (cf. GS 73).

And these lay men and women of the Church have taken up the challenge with flair and grace. They are Christians giving pure witness to the Gospel values—they are Christ, so to say, in the world. As such they obey duly constituted authority, for they believe that authority ultimately comes from God. They follow the exhortation of Peter who said: “Be subject for the Lord’s sake to every human institution… Live as free men, yet without using your freedom as a pretext for evil, but live as servants of God” (1Pt 2:13, 16). Yet, they are well aware that their involvement in public life and politics includes as well the right and even the duty to voice their just criticisms of that which seems harmful to the dignity of persons and to the good of the community (cf. Catechism of the Catholic Church, 2238). It is after all their mission to inject into the bloodstream of Philippine politics the needed Christian values.

My dear People of God, My warm greetings in the peace of Lord!

“In the name of God, I appeal to all responsible for this spiral of violence, so that they immediately put down their arms on all sides.” This was the call of our Holy Father Pope Benedict the Sixteenth about the on-going war between Hezbollah guerillas in Lebanon and Israel’s military. As portrayed in the media, we can see how this war is getting more tragic. Young and old, innocent and helpless people are suffering, getting wounded and even being killed. Large numbers of victims are homeless and refugees, cities and infrastructures are destroyed, and lives are sacrificed for a principle that is questionable but only pervade hatred and revenge. It is unfortunate that a large number of our fellow Filipino overseas contract workers working in Lebanon are victims of this on going war. They too are helpless prey to this conflict and hostilities. We therefore reiterate the call of our Holy Father for an immediate ceasefire, for peace and for serenity.

Let us thank God, however, that many now are being rescued and helped through efforts of the Government and the cooperation of the Catholic Church in Lebanon. But still, many are waiting to be rescued from this nightmare of aggressions. We can all be of help even through our prayers.

As your humble shepherd and as member of the CBCP Commission on Migrants, I advice the families of OFWs in Lebanon to convince their relatives to leave the place now before it gets worst. Tell them to contact and seek refuge to the following Lebanonbased contact persons: Fr. Agustin Advincula, Refuge Center in Lebanon – Phone # +009613519205 Mr. Mario Antonio, OWWA Officer in Lebanon – Phone # +009613988207

For local assistance in the Diocese of Bayombong, you may visit or call our Diocesan Migration Desk, Lundayan Pastoral Center or the Clergy House and ask for: Fr. Florentino Daynos, Director – Diocesan Commission on Migrants w/ Cp # 09225992875 Fr. Tony Palina, Volunteer, Regional Commission on Migrants w/ Cp # 09182995217 In the spirit of service, we collaborate with the DFA and OWWA for practical action to the current situation. It is important to note the following: convince them to leave Lebanon the soonest possible time; give them the Lebanon-based contact numbers; they should know where to go after leaving their employers keep communications open.

Thank you and may God Bless us all!

Always at your service, Your Bishop Ramon B. Villena Bishop, Diocese of Bayombong Member, CBCP Commission on Migrants

CBCP Monitor

Feature Article

14 I was not telling it to anyone.

But I did with my family. And oh, with my colleagues in the free-standing clinical laboratory I last worked with. I needed to tell them why I was resigning. Being just few, we naturally had a nice working and personal relationship.

They were like a family to me, thus, leaving them behind was apparently difficult. But I had to for a greater purpose.

What was common to my family, my colleagues, my friends, my relatives, and others who heard the breaking news, was their reaction. They were all shocked upon knowing it. “What?” “Are you sure?” they exclaimed. Just another way of saying, “Are you nuts?” “Ano ba’ng nakain mo?” Though these disbeliefs were already expected, yet, I accept, hearing these would definitely make me feel uncomfortable. This was the reason why I was not telling it to anyone.

I already planned to concentrate on my career. To make good in my profession as Medical Technologist. The plan of going abroad in the next couple of years had also been set in place. Indeed, my mother committed to me her support in all the financial requirements necessary for my application for work abroad.

House renovation and a car were in return my commitment to her.

But things had their 360 degrees turn.

A call I received over the phone in my workplace had changed it all. A call I had waited for quite sometime. It was the call my heart desired most. The call that brought me unexplainable joy. The call that was the sweetest music my ears ever heard, that in fact it lingered in my heart and mind even up to now.

“Ma, is it okay with you if I am no longer able to help in renovating our house and buy you a car?”

“Well, I can do nothing about it. It’s alright for me.

Don’t worry. What is important is you made a choice. We are always here to support you.”

“Pa, I’m going in.”

“It’s up to you. You are old enough. Just make good.”

The Difference controversies, oo nga naman, why should I be choosing to become a religious priest?

Such an unusual decision to make for a youth of this generation.

I can still serve God and His people even if I’m not into this vocation. So, what’s the difference?

Truly, with all these considerations in my mind, deciding to enter the seminary did not come to me in a very comfortable way. It was not just a product of mere rationalization or mere emotion or just trip lang. Though I had no idea then what the word discernment means (I heard it the first time when a priest told me “you discern” when I consulted him my plan), I discerned. A serious one. I looked

August 14, 2006

That I could bring tsunami to the corrupt trapos in our government and to the greedy multinational and transnational companies sucking the bountiful resources of our country which at the same time implement unjust labor practices. I only have very limited capacity in making extravagant accomplishments in this world.

But I have this desire that in my very simple and special way, with dedication and compassion, I may be able to share my life and affect others through the Church and through this vocation.

In line with my congregation’s charism, I had the opportunity to give a bath to the paraplegic and quadriplegic patients in our Home of Charity. Brush their teeth, clean up their excreta, change their diapers, clean up their catheters, clean up their urine containers, dress their sores and skin infections, dress them up, clean up their rooms, fix their beds, and help them eat. Things I never did to my family.

In our sick visitations in the hospitals, patients and their watchers were grateful

for my simple presence at their bedside, spending time to talk and to listen to them—the things that most of the sick are usually deprived of.

It is so amazing that after each simple apostolate, I feel deep joy and fulfillment in my heart that dollars and euro, I’m sure, are not capable of giving.

With these humbling experiences, despite the prevalence of rugged individualism, materialism, consumerism, and passivism of our time, plus the scandals and controversies in the Church, knowing that there are still people who strongly believe in God and who need spiritual healing, guidance, and understanding along with their need of physical healing, I am more and more inspired to press on to practice “Faith in Action.”

In this kind of witnessing, I began to realize the difference.

May God sustain me.

(John Jay C. Magpusao, OSC, is now in Baguio City for his one whole year of Novitiate Formation in the Order of St. Camillus, a congregation of religious priests and brothers who dedicate their life in the service to the sick.)

FROM THE INBOX Exodus of Catholics

By John Jay C. Magpusao, OSC Yes, I entered the seminary. An inspiration that came into my life in such a big surprise. “How come you got such decision?” I asked myself in wonder.

To become a religious priest was not in my wildest dream. Neither it was a childhood dream of mine. It just came.

At my age that I should be having a fine career to prove myself and to achieve many things for myself; in our age that rugged individualism, materialism, consumerism, and passivism are the prevalent predisposition of many youth and adults alike; and in our age that the Roman Catholic Church is more and more intensely confronted with various scandals and

Vol. 10 No. 9

closer into myself kung ano ba talaga.

Nag-isip.

Nakiramdam. It was a painstaking process. “Talaga bang tinawag ako?”

“Makakayanan ko kaya?”

“Karapat-dapat ba ako?”

This is a life of dependence and grace. “To let go and let God” is not an easy thing to do. I left my career, my family, my friends, and other familiar faces and places.

I left my comfort zones. I gave in to the beat of the hollow muscular organ located between my lungs.

I know I’m not going to be a messiah. I have no illusions over it. By becoming a religious priest definitely doesn’t mean that I can eradicate all the pains and troubles we are suffering in this world.

I would like to know why the Church continues to be indifferent to the exodus of thousand of Catholics to the Born again Christian faith. Initially, it was just uncatechized Catholics, but now even the catechized ones have deserted the church. Consider the Enriles, Laurels, Bocobos,Yulos, Aquinos et al, they have joined the bandwagon, as well.

The current and future generation of entertainers are now predominantly non- catholics. These entertainers are admired my millions of Filipinos. If they have professed to have found peace and prosperity after they left the RCC, how would be the fans react, but to follow their idols’ footsteps. Even the majority of media members have also deserted the RCC. When you turn on to the Mgandang Umaga Bayan, all the anchors are Born Again Christians.

They used to be Catholics. It seem s that the only Catholic left in ABS CBN and GMA channels are Kris, Boy Abunda, Dong Puno, Ariel Ureta ,Tito Vic and Joey. The rest are former Catholics. It seems that the Philippines is becoming another Brazil, wherein from 99% catholic population now down to 60%. Born Again Pastors in that country predicted that by 2010, Catholics will be the minority already. Please do something about this crisis Bishops, before the Catholics will be wiped out of the map of the Philippines! Thanks.

Pio

Demeanor in Church

Bo Sanchez

MAKE GOD YOUR HOME I’VE been traveling too much. I sometimes wake up in the morning wondering what city I’m in. Am I in Davao? Or Bacolod? Or Toronto? Or LA? Or Jakarta? Or Cebu?

Everything is a giant blur.

But the moment I step outside the sunny day, and inhale the heavy, poisonous, potent, mutant, radioactive, genetically-altering, tuberculosis-causing, cancer-inducing fumes of the air...

Ahhh... (Cough.)

Instantly, I know I’m back in Manila.

This is my city.

Where else are you forced to trust God every time you inhale? Only here.

And many people complain of its absurd, insane, foolish traffic jam. It’s phenomenal how we cause them, I think it’ll become one of our major tourist attractions.

But I call it sweet traffic. This monstrosity causes me to do an extra fifteen decades of the rosary in the car. Cool, hmm?

While doing so, I try to avoid a mad rush of deathmachines swerving left and right beside me (I think they were called public buses decades ago). I say a prayer for the crazy drivers, “Father forgive them, for they do not know what they are doing...” My patience is tested and stretched,

and little by little, my soul gets love-trained for Heaven.

And when I walk through Megamall, and see the crowd that rivals the sands of Pinatubo—it becomes the perfect place for earnest intercession. I walk around, praying for that happy couple eating ice cream, that crying child on her mother’s breast, that bored saleslady, that punkish kid...

I pray for hundreds of people that day.

Suddenly, God becomes very close to me.

If given a choice, I can decide to live somewhere else tomorrow if need be. I can escape it all and move to a tiny hamlet in a remote island of the Philippines.

I’d escape the heat, the smog, the madness...

But deep in my heart, I believe God wants me here.

In Manila.

This is my mission place.

And my home is where God is.

And He’s here.

I feel Him in every breath I take. (Cough.)

Listen. Anyplace can be your home. It’s not the location. Or the ambiance. Or the scenery. It’s where God is calling you, pure and simple.

Do you feel Him where you are?

If not, you’re not yet home.

My name is Pinky and I guess I am writing simply to vent my feelings regarding demeanor in the church especially during masses. Monsignor, I am truly appalled by many of the church goers lack of respect for the mass and the church in general.

Some of my pet peeves are: people (adults most especially) talking during mass, stepping on the kneelers (both adults and children), using of cellphones, eating, leaving of garbage, crumpling of misalettes, wearing of inappropriate clothes, people late for mass, people rushing to the front of the church for communion I am no saint but it is clear to me and I make it clear to my child that the Lord asks for but an hour of our undivided attention once a week during Sunday mass. I also make it clear to my child that we are in the house of God so we must respect everything and everyone inside. Alas, every Sunday, without fail, our family sees one to many examples of unrespectful behavior.

I lived in the U.S. a few years back and enjoying going to mass there because everyone was orderly and quiet.

Is there anything that can be done to bring back the solemnity of the mass? I know some churches have posted signs on proper dress codes but frankly, I don’t think the church goers read these. When we went for Visita Iglesia, I remember one church in Rizal that had pictures of appropriate and inappropriate clothes to wear in church. Apparently, gentle reminders no longer work for most.

Thank you. May God continue to bless you and all your endeavors.

Pinky

CBCP Monitor

CINEMA Reviews

Vol. 10 No. 9 August 14, 2006

Title: FREEDOMLAND Running Time: 112 mins Lead Cast: Samuel Jackson, Julianne Moore, Edie Falco, Ron Eldard Director: Joe Roth Producer: Scott Rubin Screenwriter: Richard Price Music: James Newton Howard Editor: Nick Moore Genre: Drama/Mystery/Thriller Cinematography: Anastas Michos Location: USA Technical Assessment: ½ Moral Assessment: ½ CINEMA Rating: For mature viewers 18 and above

Title: MIAMI VICE Running Time: 130 mins Lead Cast: Colin Farrell, Jamie Foxx, Gong Li, Luis Tosar, Naomie Harris, John Ortiz, Barry Shabaka Henley, Ciaran Hints Director: Michael Mann Producer: Sarah Bradshaw Screenwriter: Michael Mann Music: Klaus Badelt Editor: William Goldenberg Cinematography: Dion Beebe Distributor: Universal Pictures Technical Assessment: ½ Moral Assessment: CINEMA Rating: For mature viewers 18 and above

of how racial prejudice affects us in almost unconscious ways, this film is a convoluted, melodramatic, badly written and overly directed piece of work. It has as much subtlety as a bull in a China Shop. Nothing in the story and the scenes ring true. The prodigious talents of its lead stars, Jackson and Moore, not to mention Falco are wasted. Instead of soaring and setting us free with its insights of the racial issue, Freedomland has crashed and bogged us down with its heavy-handed treatment stereotypes and complicated story.

Freedomland wears and displays its good intentions but in a heavy-handed way. Take Jackson and Moore for instance: Council (Jackson)Jackson is urbane, cool and skeptic but when he discovers that Cody is inadvertently abducted he gets crazy, goes frenzy and almost collapses into an asthma attack; and Moore, the complete actress that she is, allowing herself to be de-glamorized by playing the role of a flawed and neurotic woman, overplays her part with too much hysterics. Perhaps, the blame could be placed on the long-winding story and the over direction of Joe Roth. What is a simple case of car- jacking turns into a twisted and perplexing story that is too difficult for viewers to unravel.

Title: STORMBREAKER Running Time: 98 mins Lead Cast: Alex Pettyfer, Alicia Silverstone, Ewan Mcgregor, Bill Nighy, Damien Lewis, Alicia Silverstone, Sophie Okonedo, Mickey Rourke, Andy Serkis, Brit Hearthrob, Robert Coltrane Director: Geoffrey Sax Genre: Sci-fi/Action Location: Great Britain Technical Assessment: ½ Moral Assessment: CINEMA Rating: For viewers 14 and above

ALEX Rider (Alex Pettyfer), is a 14year old school boy, an orphan who lives with an uncle Ian Rider (Ewan McGregor), an apparent athletic who taught the teenager scuba diving, mountaineering, martial arts, among

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THE death of two federal agents compel vice cops Sonny Crockett (Colin Farrell) and Ricardo Tubbs (Jamie Foxx) to go undercover for FBI's Special Agent Fujima (Ciaran Hinds).

With the approval of their boss, Lt. Castillo (Barry Shabaka Henley), they begin the hunt for the culprit. They manage to be hired by drug runner Jose Yero (John Ortiz) who works for Montoya (Luis Tosar), a Latin American drug lord. Crockett and Tubbs are supposed to smuggle drugs into Miami. The hunt becomes a complicated one that takes them through the dark bowels of Haiti, Paraguay and Uruguay. Crockett falls in love with Isabella (Gong Li), Yero's woman and financial officer of the drug cartel; and Tubbs almost loses Trudy (Naomie Harris), his intelligence-analyst girlfriend who was badly injured at an encounter with the goons.

Fans of the TV series Miami Vice are in for a huge disappointment if they expect the movie version to be as glitzy as the boob tube's. There's little of

the colors and glamor of the TV series---no fabulous Miami sunsets, pulsating night life and scintillating dolce vita---instead there are somber grays and blues, depressing night scenes and silhouettes of scraggly palm trees against muddy twilight skies. The plot is too convoluted to be intelligible, the dialogue/script too thin and coldly delivered, the characters caricaturish and inadequately developed. Farrell and Foxx are a lifeless duo--rofessional, yes, but too cold to be inspire sympathy. In fact, they never smile in the entire film. If that is cop work, you'd be better off as an embalmer in the city morgue. Even in supposedly "hot" scenes (like in the shower with your amore) the pairs lack chemistry---with all that steam coming only from the hot water tap, not from bodies touching. The 133-minute movie opens well and ends well, but in between is time better used to catch up on your text messaging and other multitasking concerns like going to the toilet or getting your second tub of popcorn.

Because Miami Vice the movie

comes on like a protracted TV installment, its message---if it has any---gets swept under the confusing developments lengthening the movie without enlightening the viewer. Did director Michael Mann (who's also producer of the original series) deliberately make the movie depart from the tv version to make a statement? What statement then? That drug dealing is a prodeath occupation that steals the life out of police work and the love out of love itself? That vice eventually ends in death for everybody good and bad alike? If Mann meant to show Miami Vice has evolved into a mature vehicle for values, its worth will depend on the viewer's personal assessment. If he, on the other hand, was only after generating visceral excitement through the brutal, sporadic killings and shootouts, the viewer might just end up irritated because the camera shots are just as sporadic and dark that you can't really see who shot who and who's winning the battle. Oh, why pay to get confused and splattered with blood?

other forms of games and sports.

Suddenly, Alex is informed that his uncle has been killed by assassins because of his work in the British Secret Service, something which he never knew. To his consternation, he is now being pressured by M16's top persons Mr. Blunt (Bill Nighy) and Mrs. Jones (Sophie Okonedo) to join M16, seeing how he has been trained by his uncle. He could not say no.

His first assignment: under the guise of a visit and observation, as a student, to tour the computer center of successful manufacturer Mr. Darius Sayle (Mickey Rourke), who is donating several thousand units to schools all over the country. M16 does not trust him and wants Alex to report his observations and findings.

Stormbreaker is based on the popular novel on spy activities and

adventure written by Anthony Horowitz. The story is centered on a 14 year old boy who is, unintentionally, or intentionally, prepared to take on a mission left by his uncle. His capabilities show that his training was meant to be. The science and art of spying was well displayed by Alex Rider/Pettyfer, which included the use of what appeared to be ordinary gadgets but are actually lethal weapons, or useful means of escaping from the enemy. The scenes show action without let-up, sometimes they come too fast and too many that leave not enough time for viewers to appreciate or to connect with Alex or what is taking place on screen. The cinematography, composition, directing, production design are however, exceptional. The enunciation of the dialog, which is in Brit-

ish English, is not easily understood by local viewers.

Stormbreaker deals with a grudge harbored by a man since he was a schoolboy. He was ostracized by the kids because of his looks, particularly by one boy, who is now the British Prime Minister. Sayle invited the PM, his childhood classmate, as the guest to switch on the computers already ready for use in the schools.

Alex found out at the computer center that Sayle had planted a virus in all the units to kill the children upon their using them. He had waited to take his revenge, which was averted.

Young teener Alex is shown as an exceptional spy who could even outdo older spies in their assignments. This "fact" in the story needs the suspension of disbelief, to enjoy what is shown on screen.

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DETECTIVE Lorenzo Council (Samuel Jackson) a battle-scarred, long-time policeman is assigned to handle the case of Brenda Martin, (Julianne Moore) who walks into a hospital dazed, confused and bloodied. She reports that she has been car-jacked by a blackman when she made a wrong turn into a seedy part of a predominantly black neighborhood. Upon interrogation, Council finds out that Brenda's fouryear-old son, Cody was asleep in the back of the car and was also, purportedly, abducted by the carjacker. The full might of the New Jersey Police Force, led by Officer Martin (Ron Eldard) Brenda's brother descends on the low-income black community in search of the missing boy. Racial tensions rise as the blacks are angered over the evident display of racial discrimination. Council has to do a balancing act as he tries to defuse the explosive situation and find the missing boy at the same time. The story ends with a shocking revelation on Freedomland, an old, abandoned, dilapidated orphanage with a history of horror and abuse.

Freedomland is trying to do a CRASH, an Academy Award Winner for Best Picture last year. But while Crash is a subtle and complex study

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People, Facts & Places

CBCP Monitor Vol. 10 No. 9 August 14, 2006

Church to Celebrate Catechetical Month

NATIONAL Catechetical Month will be celebrated in Catholic churches nationwide on September 24 to October 1, 2006. This year’s theme is “share the secret.”

The CBCP Episcopal Commission on Catechesis and Catholic Education (ECCCE) said the clarion

call for the catechetical ministry is for every faithful to “share the secret” to others through the movement of catechesis in all its forms and facets.

“As an ecclesial activity, sharing the secret for human dignity and participation, charity and justice, solidarity and subsidiarity, the common good and value of the ecology (is) in the service of a Culture of Life,” the commission said.

At the heart of the celebration is the study of the Compendium on the Social Doctrine of the Church.

Respective diocesan catechetical ministries are expected to design their own activities in observance of the event.

This annual celebration also recognizes those who share in the formal teaching ministry of the church.

To date, many catechists serve in the nation’s thousands

of Catholic parishes, missions, and schools. These catechists are instrumental in introducing the youth to the faith and tradition of the Church.

In addition, these catechists provide opportunities for study, reflection, and faith enrichment to a large number of Catholics.

The proclamation of the National Catechetical Month is said to be an event of remarkable potential for the catechetical ministry in the country.

It was in 1986 when the bishops approved the proposal submitted by the Episcopal Commission on Education and Religious Education (ECERE), now known as the ECCCE, to declare the said event.

Since its declaration, the yearly celebration of the Catechetical Month is one of the church events anticipated by Filipino Catholics, most especially by catechists and religious educators. (CBCP News)

Markings CELEBRATED. Religious Congregation of the Order of St. Augustine (OSA); 750th juridical founding anniversary; 2006.

The religious Order of St. Augustine, originally known as Ordo Ermitarium Sancti Augustini (Order of Hermits of St. Augustine), traces its juridical foundation to the so-called “Grand Union” of April 9, 1256 when, by virtue of Pope Alexander IV’s bull, Licet Ecclesiae Catholicae, several hermitical congregations and communities mostly from the Tuscan region in Northern Italy convened in Santa Maria del Popolo in Rome and forged a general union following the Rule or charism of St. Augustine.

The existence of these hermitical communities can be traced back to the time when Augustine, as a priest (391 AD) and later as bishop of Hippo (396-430 AD), established proto-communities that espoused his own Rule and lifestyle. In 1969, the Holy See modified the name of the Order to Ordo Fratrum Sancti Augustini (Order of Friars of St. Augustine) and today the Order is popularly known as the Ordo Sancti Augustini (Order of St. Augustine). Presently the Order has presence in Central and South

America, Asia, Europe and Oceania—with around 2,700 solemn professed friars in about 40 countries serving various ministries in parish, education and missionary apostolates. In the Philippines, the Augustinian missionaries arrived in 1565, thus marking, to date, their presence in the country for already 441 years.

CELEBRATED. Roman Catholic Diocese of Kalookan; 3rd foundation anniversary as Diocese; August 22, 2006.

The Diocese of Kalookan is one of the five new dioceses created by the late Pope John Paul II from the Archdiocese of Manila in 2003. A solemn Thanksgiving Mass, with Papal Nuncio Archbishop Fernando Filoni as presider, was held August 16 marking the 3rd anniversary of the Diocese’s canonical establishment and likewise celebrating simultaneously the feast of St. Roque, the patron of the Diocese. In his homily, Filoni cited some theological and practical reasons for the division of the big Archdiocese of Manila into smaller suffragan dioceses, like the Diocese of Kalookan, in 2003. Stressing Vatican II’s doctrinal teaching about the “Church” as “People of God”—“not merely a composition of per-

Most Rev. Romulo Dela Cruz, Bishop of San Jose de Antique and KC State Chaplain for Visayas poses with the Philippine Delegates to the 124th KC Supreme Convention held in Orlando, Florida, August 1-3, 2006. Leading the delegates are: SK Alberto Solis, supreme director; SK Rodolfo Magsino, Luzon State Deputy; SK Eduardo Laczi, Visayas State Deputy; SK Ernesto San Juan, Mindanao State Deputy; and Msgr.

Pedro Quitorio, KC FAPI Spiritual Director.

sons without form, but a ‘people’ with a mission, with means, with a mind, with a history, with a tradition, with a faith”—and that the Diocese is a “portion of the entire People of God with the Bishop as the visible source and foundation of the unity in his Church”; Filoni said that the creation of Kalookan diocese is specially beneficial to the people or Catholic faithful of Kalookan. “In this way, the many pastoral services provided by the Bishop and the priests are more concentrated and focused on a portion of the People of God, who are you, Diocese of Kalookan,” Filoni said.

C E L E B R AT E D .

Gaudencio Cardinal Rosales, 74, Archbishop of Manila, 74th birth anniversary; August 10, 2006. Rosales, who succeeded Jaime Cardinal Sin in 2003 as Archbishop of Manila, was elevated to the College of Cardinals last February this year, making him the 6th Filipino Cardinal. Ordained priest in 1958, Rosales was named Auxiliary Bishop of Manila in 1974, then as Coadjutor Bishop of Malaybalay (Bukidnon) in 1982, and finally as Archbishop of Lipa (Batangas) in 1992 until his appointment as Archbishop of Manila in 2003. Cardinal Rosales obtained his minor and major seminary formative studies from San Jose Seminary, Ateneo de Manila University, Quezon City. He was National Director of the Pontifical Mission Societies (1975-1982) and Rector of the San Carlos Seminary in Makati City, Metro Manila (1980-1982). The Clergy of Manila feted the Cardinal on his 74th birthday

on the Feast of Mary’s Assumption last August 15 in a solemn Mass held at the Arzobispado de Manila Chapel. Present during the Mass were Bishop Deogracias Iniguez of Caloocan Diocese, Manila Auxiliary Bishop Bernardino Cortez, and employees at the Arzobispado de Manila.

CELEBRATED. Roman Catholic Diocese of Laoag; 45th foundation anniversary as Diocese; July 29, 2006; in a solemn Mass held at the St. William’s Cathedral, Laoag City and presided by Rev. Msgr. Policarpo Albano, Laoag’s Apostolic Administrator. With the theme, “Building a Civilization of Love”, the anniversary celebration was highlighted with the Diocese’s launching of Social Concerns Year to underscore Laoag’s various social concerns efforts and programs. The creation of the Diocese of Laoag dates back to July 26, 1961 when, having been carved or created from the Archdiocese of Nueva Segovia (Vigan, Ilocos Sur), the Most Rev. Antonio Mabutas, DD was installed as the first Bishop of Laoag in a solemn ceremony officiated by then papal nuncio to the Philippines Most Rev. Salvatorre Siino and concelebrated by the late Manila Archbishop Rufino Cardinal Santos. Comprising the City of Laoag and the entire province of Ilocos Norte, the Diocese of Laoag is presently administered by Rev. Msgr. Policarpo Albano, its apostolic administrator.

Filipino Bible / from p1 tions-- namely, The King James Translation, The English Standard Version, The Contemporary English Version and the Today’s English Version or The Good News Translation.

PBS is chaired by Bishop Efraim Tendero of the Philippine Council of Evangelical Churches (PCEC) with CBCP Episcopal Commission on Biblical Apostolate (CBCP-ECBA) head Sorsogon Bishop Arturo Bastes as the vice-chairman.

The group says the initiative aims "to make God's Word more accessible, and to give our people the best options possible for Scripture distribution."

They admitted they are faced with the challenge of spreading the Good News in a manner that keeps them up with the ever-changing and dynamic society.

"The world is becoming smaller and smaller like all the gadgets that are coming out in the market. We are running fast towards a complete digital and multimedia world, and it doesn't

seem like we are going to be content with just that," said the PBS in a statement.

"We cannot allow the Holy Word to be left behind in these modern times. If we are truly to engage our present society in the Word of God, we have to do it through all positive media that reach them, and one of these is, of course, the computer."

For his part, ECBA Executive Secretary Fr. Oscar Alunday said that with the new project, they are trying to integrate themselves into the new systems of making things available because of the new technology.

"It's a bible made easy," he said. "It's really an attempt to make it very available and to have many versions of the bible in one setting."

He added that the PBS would launch another project, the interlinear Greek-Tagalog translation of the scriptures.

He said that from the Greek-Tagalog version will come other versions of Greek and other Filipino dialects interlineal bible.