Oct 9, 2006 - CBCPMonitor

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Vol. 10 No. 13

The Mangyans October 9, 2006 Mindoro

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Bishop Condemns Return of ‘Jueteng’ ILAGAN Bishop Sergio Utleg denounced the resurgence of jueteng in several Isabela towns and vowed to persist their campaign against it.

Speaking to reporters, Utleg noted the return of the illegal numbers game is linked with the 2007 polls.

“We are worried with the return of jueteng. And of course it’s because Bishop Condemn / P4

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Tips on Why we have a Self-Revealing God

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Catechism on the Church and Politics

Charity: Soul of the Mission

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CBCP Monitor Protagonist of Truth, Promoter of Peace October 9, 2006

Vol. 10 No. 13

Php 16. 00

Priest Calls for Boycott of Petron MSGR. Melito Oso, the Social Action Director of the Archdiocese of Jaro in Iloilo, has called on the people to stop patronizing Petron so that it could force them to hasten the recovery of bunker oil at the caverns of the illfated tanker.

He said the move is not a complete ban, but an attempt to clamp Priest Calls / P4

CBCP Express Concern Over Killing of Aglipayan Bishop

By Roy Lagarde CATHOLIC bishops expressed varied reactions over the death of an Aglipayan bishop on October 3; some conveyed sympathy while others condemned the government’s inability to resolve the series of killings in the country.

“We express our sympathy to the Supreme Council of Bishops of the Philippine Independent Church over the death of Bishop Alberto Ramento,” said Abp. Angel Lagdameo, president of the Catholic Bishops Conference of the Philippines (CBCP).

He said that what is “alarming and shocking” are the circumstances surrounding Ramento’s murder.

The Aglipayan leader was found dead at his rectory in Tarlac City early morning of October 3.

Initial police report revealed Ramento was found dead at his rectory in Tarlac City with three stab wounds in his body. He also sustained superficial wounds that indicated he may have put up a fight.

Militant groups and other Church organizations immediately condemned the killing saying it was politically motivated.

Tarlac police, however, set aside politics as the motive behind the killing saying that robbers might have killed Ramento.

CBCP Express / P4

Benedict XVI Prays for “Milenyo” Victims POPE Benedict XVI expressed “deep sadness” over the damages of properties and loss of many lives caused by typhoon “Milenyo” that hit the Philippines.

The number of fatalities from last week’s storm has reached almost 200, as rescue workers discover more victims in remote areas where the disaster caused flash floods and landslides.

The Pope’s expression of sympathy was contained in an October 3 letter signed by Vatican Secretary of State Cardinal Tarcisio Bertone sent to Manila Archbishop Gaudencio Cardinal Rosales.

“Having learned with deep sadness of the serious damage inflicted by typhoon Xangsane/ Benedict XVI / P4

Church to Observe World Day Against Death Penalty THE CBCP-Episcopal Commission on Prison Pastoral Care (ECPPC) together with the Coalition against Death Penalty (CADP) will hold a General Assembly on October 10, 2006 in observance of the World Day against Death Penalty at the Our Lady of Remedies Parish in Malate.

The theme is “Healing and Restoring Hope and Dignity to the Community.” The group will focus on the issue of criminal justice reform and the campaign for restorative justice.

NO DANCING TO CHA-CHA: Flanked by leaders of various indigeneous peoples groups, Isabela Bishop Sergio L. Utleg, chairman of CBCP’s Episcopal Commission on Ingeneous Peoples (ECIP), presides at a press conference held during the celebration of IP Sunday last October 8 at the Our Mother of Perpetual Help Shrine, Baclaran, Parañaque City.

Church to Observe / P4

IPs Buck Cha-cha Over Tribal Welfare VARIOUS national alliances advocating indigenous peoples’ (IP) rights issues voiced their hard-line stance against the government’s decision to pursue constitutional reforms.

In the face of poverty, uncertainty of abode, and other concerns, tribal Filipinos celebrated the “Indigenous Peoples’ Sunday” on October 8 at the Our Mother of Perpetual Help Shrine, Baclaran, Parañaque City.

Facilitated by the Episcopal Commission on Indigenous Peoples (ECIP) of the Catholic Bishops’ Con-

ference of the Philippines (CBCP), the celebration was aimed to draw attention to the hapless state of members of over 100 ethnolinguistic tribes living on the country today.

IP organizations and advocates led by the Justice and Peace and Integrity of Creation (JPIC) signed a statement of unity and expressed their fear that a Malacañang-backed Charter amendment would imperil provisions guaranteeing indigenous Filipinos’ right and their ancestral resources.

“We condemn the Arroyo government’s incessant campaign

Bishops-Ulama Urges Resumption of Peace Talks FOLLOWING their meeting in Davao City on September 27, the Bishops-Ulama Conference has called for immediate resumption of peace talks between the government and the Moro-Islamic Liberation Front (MILF) through peaceful and respectful dialogue.

In a statement, the BUC said they are dismayed and concerned that the peace process ceased due to an “unresolved bone of contention.”

“We respectfully appeal to both peace panels to return as soon as possible to the negotiating table and resume talks through peace and respectful dialogue,” the statement said.

The recent meeting of both panels in Malaysia has been in deadlock because

they failed to resolve the impasse over territory.

The MILF has demanded 1,000 parcel of lands to be included in the Bangsamoro juridical entity.

The government said any expansion of the proposed area should be within the bounds of the Constitution and that the decision still lies with the people of Mindanao through referendum.

Earlier reports indicated that the government asked to be given until September 30 to present a new formula to the MILF through Malaysia, the talk’s facilitator, but failed to meet its deadline and sought for an extension, until October 31.

“We and our people have waited with interest the Bishops-Ulama / P4

for a Charter change (Cha-cha), as if its agenda to further liberalize Philippine key industries like large-scale mining will strengthen the country’s already chronic economic downfall,” their statement reads.

“On the contrary, we believe that any Charter change under an exploitative and oppressive government like the Arroyo administration will facilitate the further plunder of the country’s natural resources and pave the way for the further disfranchisement of our people to our ancestral lands,” they said.

Ms Arroyo has been pushing

for Cha-cha as part of her reforms to achieve progress in line with her administration’s Medium-Term Philippine Development Plan for 20052010.

Despite the setback suffered by the proponents of the people’s initiative at the hands of the Commission on Elections (Comelec), which rejected the petition and tossed it to the Supreme Court for lack of jurisdiction, Malacañang remain unfazed.

Press secretary Ignacio Bunye, however, defended the government saying that instead of mudslinging IPs Buck / P4

Filipino Children Pray for Peace THE yearly nationwide rosary rally led by the Children’s Rosary Movement (CRM) was held October 6 with thousands of children from different archdioceses simultaneously praying for peace and love.

Principal participants were children ages 7 to 13 from various Gawad Kalinga (GK) SIBOL schools gathered together and prayed the rosary, followed by a Mass and the Act of Consecration to the Immaculate Heart of Mary.

As in previous years, the rallies took place simultaneously in various dioceses throughout the country, where children convened with their bishops, priests, parents, teachers and other parishioners in designated churches and shrines to pray the rosary.

In the Archdiocese of Manila, the rally was held at the Shrine of Jesus, the Way, the Truth and the Life in Pasay City led by Manila Auxiliary Bishop Bernardino Cortez with more than 600 hundred children who graced the occasion.

The event was covered live by the ABSCBN News Channel 21.

The Children’s Rosary Movement was launched by then Cardinal Sin October 1998 as a means of preparing children for the Great Jubilee of the Year 2000, “to bring Jesus to the children and the children to Jesus”.

On that occasion, the Cardinal declared, “We will raise a generation of rosary-praying children through prayer and action. We will bring back the rosary into every Filipino home.”

The Children’s Rosary Movement has initiated catechism in various areas in the country, which involves teaching children how to pray the Rosary and telling them about Jesus Christ and Mary. (CBCP News)

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World News

He continued: “The Rosary is a contemplative and Christo-centric prayer, inseparable from the Holy Scriptures. It is the prayer of the Christian advancing in his pilgrimage of faith, in the following of Jesus, preceded by Mary”. The Pope invited all to recite the Rosary during this month “in the family, in the community and in the parishes for the Pope’s intentions, for the mission of the Church and for world peace”.(VIS)

LONDON, Oct. 02, 2006—Church officials in Great Britain have sharply criticized a BBC program on clerical abuse.

Cardinal Cormac MurphyO’Connor has lodged a formal protest against a “Panomara” presentation that suggested Pope Benedict XVI had been involved in covering up evidence of sexual abuse by priests. Archbishop Vincent Nichols of Birmingham also issued a rebuttal, arguing that the Church has pursued sex-abuse complaints with “absolute thoroughness and scruple.”

The Vatican, however, has not commented on the BCC program.

The focus of the BBC presentation was Crimen Sollicitationis, a Vatican document that was promulgated in 1962. The Panorama program described that document as

lions of persons are employed,” and “in the reciprocal welcome between visitor and host one can realize that exchange of the goods of the earth and of culture which renders human life more fraternal and united.”

Cardinal Sodano continues by recalling how the WTO “has on numerous occasions recalled that tourism is above all an affair of human beings. The enrichment that it can produce must not, therefore, be simply economic or material,” rather it must “promote an authentic human and social development thanks to the growing opportunity that it offers for a sharing of goods, for rich cultural exchanges, for contemplating natural or artistic beauty, for a comparison between different mentalities, traditions and religions.”

In order for this to be possible, it is necessary that all individuals and groups active in the tourism sector “encourage the formation of specific competencies and then offer dynamic guarantees for the welcoming of tourists.”

“Only thus will the ‘new Areopagus’ of tourism and leisure become a resource for true human enrichment for all, without excluding those who come from underprivileged conditions on account of their natural or socio-cultural origins.” (VIS)

Belgian Bishops Cite Poor Organization of Lourdes Pilgrimages BELGIUM, Oct. 06, 2006—Belgian Catholic bishops have complained to their counterparts in France about severe organizational difficulties with pilgrimages to Lourdes, the Belgian KerkNet news service reports.

Writing on behalf of the Belgian bishops, Cardinal Godfried Danneels of Brussels asked the French bishops’ conference and Bishop Jacques Jean Perrier of Tarbes-Lourdes to look into the “painful situation” encountered by Belgian pilgrims—particularly those who are sick or handicapped— in traveling to Lourdes.

October 9, 2006

“secret,” and claims credit for exposing it, although the full text of Crimen Sollicitationis was published in 2001 and covered extensively by Catholic publications in 2002.

Crimen Sollicitationis covers canonical discipline for priests accused of the sexual misconduct— including, but not limited to, the sexual abuse of minors. In 2001, Pope John Paul II gave the Congregation for the Doctrine of the Faith the exclusive jurisdiction for handling these disciplinary matters. Because the document emphasizes the confidentiality of canonical trials, the BBC report suggested that the Vatican policy, and its enforcement by thenCardinal Ratzinger, was an effort to conceal evidence of abuse.

Church officials in Great Britain said that BBC had distorted the facts

The Belgian bishops said that delays, uncertainties in schedules, inadequate accommodations, and poor serCardinal Godfried Danneels vice have created a situation that is “humanly unacceptable”— particularly in light of the high costs paid by pilgrims who often have only limited means. The Belgian bishops urged French Church leaders to press tour organizers to halt the “progressive deterioration” of services. (CWNews)

by suggesting that the Vatican was protecting predatory priests. The requirement of secrecy, they pointed out, applied only to caCardinal Cormac nonical proceedMurphy-O’Connor ings, not to evidence that may have been submitted to secular prosecutors.

“As a public service broadcaster, the BBC should be ashamed of the standard of the journalism used to create this unwarranted attack on Pope Benedict XVI,” wrote Archbishop Nichols in his angry response to the program. The attack on the Pope, he said, was “false and entirely misleading.” (CWNews)

Children and the Media: A Challenge for Education

Tourism Must Promote Human and Social Development VATICAN CITY, SEP 26, 2006— Made public today was a Message from the Pope—dated September 8 and signed by C a r d i n a l Francesco Frangialli A n g e l o Sodano, then secretary of State— to Francesco Frangialli, secretary general of the World Tourism Organization (WTO), for the 27th World Tourism Day, which is due to be celebrated on September 27.

The Message has been published in various languages including English.

Cardinal Sodano passes on the “cordial greetings of His Holiness Pope Benedict XVI,” to the organizers of World Tourism Day, the theme of which this year is: “Tourism enriches.” And he observes how this subject “offers the opportunity to reflect on how further to qualify a culture of travel and human mobility such as exists in the different types of contemporary tourism.”

“Tourism is an undisputed source of well-being,” writes the cardinal, “because it helps to drive the economies of nations. ... Furthermore, in the diverse sectors connected with tourist activity mil-

Vol. 10 No. 13

British Prelates Angered by BBC Attack on Pope

October: Month of the Rosary and Missions VAT I C A N C I T Y, O C T 1, 2006—The Rosary and the missions, two characteristics of the month of October, were the themes of Benedict XVI’s reflections, in the last Angelus prayer by the Pope from the Apostolic Palace in Castelgandolfo, before returning to Rome.

The Pope said: “Next Saturday, October 7, we will celebrate the feast day of the Blessed Virgin of the Rosary, and it is as if, every year, the Virgin invites us to rediscover the beauty of this prayer, so simple and so deep”. After saying this, he reminded that John Paul II was a “great apostle of the Rosary” and mentioned the Apostolic Lett e r “R o s a r i u m Vi r g i n i s Mariae”, dedicated to this prayer.

CBCP Monitor

Archbishop John Foley poses with Bishop Romulo de la Cruz and Msgr. Pedro Quitorio during the KC Supreme Convention in Orlando, Florida, August 1-4, 2006.

VATICAN CITY, SEP 30, 2006—Archbishop John Foley, President of the Pontifical Council for Social Communications, announced the theme chosen by Benedict XVI for the 41st World Communication Day: “Children and the Media: A Challenge for Education”.

Archbishop Foley said that the theme “underlines the need for parents and educators to realize the important formative influence of the media in the lives of children”.

The “World Communications Day, the only worldwide celebration called for by the Second Vatican Council”, as can be found in the document “Inter Mirifica”, 1963, is marked in most countries, on the recommendation of the bishops of the world, on the Sunday before Pentecost”, which will fall on May 20 in 2007.

“The Holy Father’s message for World Communications Day is traditionally published in conjunction with the Memorial of St. Francis de Sales, patron of writers, on January 24, to allow bishops’ conferences, diocesan offices and communications organizations sufficient time to prepare audiovisual and other materials for national and local celebrations”.(VIS)

Synod Called by Pontiff for October 2008 VATICAN, Oct. 06, 2006—Pope Benedict XVI has called a meeting of the Synod of Bishops for October 2008, to discuss the theme: “The Word of God in the Life and Mission of the Church.”

The 12th ordinary assembly of the worldwide Synod will be held October 5-26, 2008. This will be the second meeting of the Synod during this pontificate; Pope Benedict presided at the October 2006 meeting of the Synod, dedicated to the discussion of the Eucharist. (That Synod had originally been called by Pope John Paul II ; Pope Benedict confirmed the plans shotly after his election.) The Pontiff’s apostolic exhortation on the Eucharist, summarizing and concluding the work of the 2006 Synod, is expected soon.

Meeting early in June, the council for the Synod of Bishops finished a final draft document on the Eucharist, which was submitted to the Pope as the basis for his apostolic exhortation. At the same time the council proposed three possible themes for the next full meeting of the Synod.

The Pope chose the theme on the

Word of God. At their next meeting, the members of the Synod council will begin preparations for the October 2008 meeting. The first major task is to compose the lineamenta: the preliminary document sketching the main lines of discussion for the meeting.

The lineamenta is then circulated among the world’s bishops for comments and suggestions, and the Synod council then prepares the instrumentum laboris that is the working document for the Synod discussions.

Pope Paul VI established the Synod as a “permanent council of bishops for the universal Church,” with his motu proprio Apostolica Sollicitudo in September 1965. The first general assembly of the Synod, meeting in 1967, drew 197 bishops to discuss the preservation and teaching of the Catholic faith. Subsequent meetings of the ordinary assembly during the pontificate of Paul VI were devoted to the priesthood and social justice (1971), evangelization (1974), and catechesis (1977). During the long pontificate of John Paul II there

were 6 meetings of the ordinary assembly, devoted to discussions of the family (1980), reconciliation and penance (1983), the laity (1987), priestly formation (1990), consecrated life (1994), and the duties of bishops (2001). The October 2008 session will be the 12th ordinary assembly, but the 22nd Synod meeting since 1965.

In 1969, Pope Paul VI called a special session of the Synod to discuss the role of episcopal conferences. Pope John Paul II convened an extraordinary synods in 1985 to review the 20 years since Vatican II. He also called 8 extraordinary synods to discuss the work of the Church in particular countries or regions: the Netherlands (1980), Europe (1985 and again in 1999), Africa (1994), Lebanon (1995), the Americas (1997), Asia (1998), and Oceania (also 1998).

Before his death, Pope John Paul indicated that he planned to convene a second extraordinary Synod for Africa. In June 2005, Pope Benedict confirmed that plan, and preparations for that meeting are underway, although a date for the assembly has not yet been fixed. (CWNews)

Sisters of Mother Teresa Under State Control TASHKENT, Uzbekistan, October 5, 2006– The Uzbek Justice Ministry is conducting a planned check of possible irregularities in the Missionaries of Charity’s presence in the country, a source in the Uzbek Justice Ministry told Interfax. “The ministry will examine the representative office’s compliance with Uzbek law and the goals set in the charter,” he said.

The Order of the Missionaries of Charity was founded by Mother M. Teresa in Kolkata, India, and now has houses in most parts of the world. Their work is universally

praised for its complete devotion to the “poorest of the poor”.

The organisation has operated in Uzbekistan since 1995, and the Uzbek Justice Ministry re-registered the representative office in March 2004.

For several months Uzbek authorities, following the lead of their Russian counterparts, have pursued a more restrictive policy visà-vis foreign non-governmental organisations.

In July for instance, the USbased Central Asia Free Exchange (CAFE) was unjustly closed accused of “illegal religious activities”

and Christ i a n proselytising.

F o r some analysts, the true objective is to shut down foreign NGOs to stop any possible influence of western culture on the Uzbek population.

In Uzbekistan, 90 per cent of the population is Muslim and violations of religious freedom are commonplace. The government’s aim is to control every aspect of society. (AsiaNews)

CBCP Monitor

News Feature

Vol. 10 No. 13 October 9, 2006

‘Story of Jesus’ in Asia Tops Agenda for Asian Mission Congress

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The Mangyans of Mindoro

By Sr. Lilia J. Frondoza, MIC

By Malou Mahilum-Acebedo

ALL SET and minute details of preparations done, it’s all-systems-go for the upcoming Asian Mission Congress as delegates and participants from all over Asia will soon start trekking their way to the Lotus Pang Suan Kaew Hotel, the Congress’ venue, in Changmai, Thailand on October 18-22.

Organized jointly by the Office of Evangelization of the Federation of Asian Bishops’ Conferences (FABC) along with other FABC offices and Pontifical Mission Societies in Asia, the Mission Congress, the second ever to be held in Asia (the first was in held in Cebu, Philippines On September 27 – October 1, 2000), is expected to draw a good number of over 1,000 delegates and participants—bishops, priests, religious and lay leaders, catechists, young people, mission animators and decision-makers, and other men and women committed to the mission work of the church—from all over Asia.

Sources from the FABC office in Manila reported that Pope Benedict XVI has appointed Cardinal Crecenzio Sepe, the 63-year old archbishop of Naples (Italy) and former prefect of Vatican’s Congregation for the Evangelization of Peoples, as his special envoy to the Congress. No less too, FABC sources said, Cardinal Ivan Dias, current prefect of the Vatican Congregation, will also be present during the Mission Congress.

With its general theme, “The Story of Jesus: A Celebration of Life and Faith”, FABC reports said that the Mission Congress has four-fold objectives, namely—(1) “to share the joy and enthusiasm of our faith in Jesus Christ”; (2) “to celebrate Asian ways of mission through witness in the midst of life realities”; (3) “to raise awareness in the Asian Churches about renewed understandings of mission Ad Gentes during and since the second Vatican Council”; and (4) “to note priorities for a renewed mission animation”.

The four-day Mission Congress, according to FABC sources, will not be “an academic or scholarly conference but is supposed to be an experience of Faith in Community”. Highlighting the activities are workshops on sharing of faith experiences in the Asian context by the participants according four thematic topics—”The Story of Jesus in the Peoples or Asia, especially the young and old” on October 19; “The Story of Jesus in the Religions of Asia” on October 20; “The Story of Jesus in the Cultures of Asia, old and modern” on October 21; and “The Story of Jesus in the Life of the Church in Asia, especially the Family, and local Christian Communities” on October 22, the last day of the Congress which is Mission Sunday.

A special prayer for the said Congress has been formulated and which was earlier approved by the heads of the Congress’ organizing committees.

The prayer starts with the “mission of

Jesus as willed by the Father” and refers to the fact that Jesus was born in Asia. The situation of Christianity in Asia is described as a “little flock in this vast continent”. Christians are called for “loving service to all” especially the “least among our brothers and sisters”.

The prayer continues with its invocation of the Holy Spirit to “empower us in telling the story of Jesus in Asia” and let us discover the various modes of His presence. “The Spirit of the Risen Lord should speed our steps in encouraging our brothers and sisters of other faiths and cultural traditions through a dialogue of life and faith,” the prayer says.

Finally, the prayer asks Mary, the Mother of the Church in Asia, to “lead Christians to her Son and stimulate their passion for the will of God”.

Moreover, FABC reported, the theme song for the Mission Congress was composed by a Thai seminarian, Booncharat Suksawang, from Lux Mundi National Major Seminary in Thailand. Based on some scriptural passages—the Magnificat (Lk 1:47) and the Call of theApostles (Jn. 1:43-49)— some of the song’s lines, among others, thus run: “My heart fills with joy…I will tell my friends…Go and tell the world, Asia’s people, that God is always here. Share his love, everyone in unity with Jesus Christ our Lord.” This Thai song was selected from among the various entries submitted from some Asian countries, including the Philippines.

The plan to hold the 2nd Asian Mission Congress was introduced by Cardinal Sepe, prefect of Vatican’s Congregation for the Evangelization of Peoples, during his address to the Central Committee of the Federation of Asian Bishops’ Conferences (FABC) in their meeting held September 27, 2002 in Bangkok, Thailand.

And, rightly so, Msgr. Gilbert Garcera, national director of the Pontifical Mission Society in the Philippines, cites three main reasons—or “points of departure”, he says—that have precipitated the upcoming Mission Congress in Thailand. First, the Congress in a concrete response to the late Pope John Paul II’s call for the “The Eucharist: The Principle and Plan of Mission.” In Mane Nobiscum Domine, the Pope wrote: “The ‘culture of the Eucharist’ promotes a culture of dialogue which here finds strength and nourishment” (no. 26). The second reason or “point of departure”, Garcera cited, is the 500th anniversary of the birth of St. Francis Xavier, patron of mission and missionaries. This is “a providential signal to focus Asia’s attention on a mode of ad gentes mission,” said Garcera. Third, Garcera added, is taken from local considerations as 2006 is the 300th anniversary (1706-2006) of the approval of the Oratory of Blessed Joseph Vas, the first indigenous “Society of apostolic Life” in Asia.

THE Mangyans are naturally peace-loving people. But the influx of migrants, and landgrabbers have forced them to isolate themselves and live in the remote areas of the island.

Most of them still cling to their traditional way of life and culture. They congregate and interact as tribal communities that they live at subsistence level. Occasionally, they resort to the kaingin (slash and burn) system or swidden agriculture to produce rice for consumption. During the lean months of July to October, they hunt wild animals and gather root crops in the forests as their ancestors did for centuries. In time of want and plenty, they always share available food among themselves.

The modern-day concept of private property is alien to the Mangyans who considered land a gift from God, hence, to be shared by all.

Ownership of a piece of land is normally assigned to an individual by the Council of Elders elected by the male members of their tribal community. A habitual troublemaker in the community could be banished. Consequently, the land assigned to him could also be confiscated.

In 1989, the Mission-

ary Sisters of the Immaculate Concepcion (MIC Sisters) came upon the invitation of Bishop Vicente Manuel to work in the Mangyan mission in Sta. Cruz, Occidental Mindoro, particularly in the sitios of Siapo and Balogo.

The group of Mangyans the Sisters found when they first came to Siapo was a newly settled nomadic tribe. They had their own tribal religion which made them sensitive to the Sisters’ religious lifestyle.

Most of them were malnourished, infected with skin diseases and intestinal parasites, and suffered recurrent malarial attacks. Some had upper respiratory tract infections and tuberculosis.

None of the tribe members knew how to read and write or handle a plow and a carabao. This state of affairs gave birth to the four-pronged program of the MIC Mangyan Apostolate with these components: health and sanitation, livelihood, adult literacy, and evangelization.

Today, the fruits of the program are clearly visible. The sitio’s makeshit chapel is full of worshippers on Sunday.

The Siapo environment has become cleaner and greener. The Mangyan

men are now skilled farmers. They have also adopted natural pest control and multi-cropping, which have become common practices for them. Most of the tribal members could now write their names. They have also become aware of their rights and responsibilities as Filipino citizens. Indeed, two leaders have been consistently leading a federation of Mangyan tribes in Occidental Mindoro. Under their leadership, the federation has been unrelenting in claiming their ancestral domain.

The four-pronged program of the MIC Mangyan apostolate has begun this school year, focusing its operations and financial assistance on the education of the Mangyan children. The objectives are to educate the upcoming tribal youth and to give the trained Mangyan leaders and farmers opportunities to think for themselves and to solve their own problems. In addition, the formation and development of Mangyan adults is focusing on these areas: leadership training, health and sanitation, reforestation, ancestral domain advocacy, and organization of cooperatives. In view of the inevitable

phasing out of the MIC presence and assistance, emphasis of the said formation and development is on building basic ecclesial communities and enhancing community competence, capabilities, knowledge and skills.

Currently, the Mangyan Scholarship Project assists 4 highs school students and 35 pupils, from Grades 1 to VI. In particular, the scholarship project renders these services: feeding of the pupils and students three times a day during the lean months, providing them with school supplies and uniforms, training them to work in the fields during the planting and harvest seasons, helping them maintain vegetable gardens, and assisting them in hog and poultry raising for their own subsistence.

The Mangyan MIC apostolate is a crusade the MIC Sisters have embraced to help the Mangyans achieve total development and upliftment from poverty, disease and illiteracy.

Their approach to the total development of the Mangyans as individuals and as a people is inspired by the Church’s vision of integral evangelization of cultures.

Radio Veritas opens Marian exhibit on October 22 DEVOTION to the Virgin Mary as mother of God will be portrayed in a unique exhibit of life size images from different parts of the National Capital Region (NCR) on October 22 to 28 at the 4th Floor of SM Megamall, Mandaluyong City.

In this occasion as part of the Radio Veritas’ celebration of the Marian season, the late Jaime Cardinal Sin’s treasured image of Our Lady of Miraculous Medal will be shown. Rosaries blessed by Manila Archbishop Gaudencio Cardinal Rosales will be given to the first 1, 000 pilgrims.

More than a hundred images of Jesus Christ and the saints from four major mysteries of the Holy rosary will also be displayed.

Dubbed as “Marian Radio Pilgrimage,” the Marian exhibit was conceptualized to encourage more people to pray the rosary “which has always been the call of Blessed Virgin Mary.”

Father Anton Pascual, Radio Veritas president

and Caritas Manila Executive Director said that proceeds from the event will benefit the typhoon “Milenyo” victims.

The exhibit also shows various Marian pilgrim images in the Philippines among them, Virgen Delos Remedios of the Archdiocese of San Fernando, Nuestra Señora Dela Merced of Candaba, Pampagga, Nuestra Señora De Turumba of Pakil, Laguna, Birhen Sang Barangay of Bacolod and La Virgen Dela Verdad, Justicia y Santidad (Our Lady of Truth, Justice and Holiness) among others.

Expected to grace the occasions are former President Cory Aquino, Mrs. Felicidad Tan Sy, former Ambassador Henrietta De Villa and Dra. Luz Espiritu.

Overall organizer of the exhibit is the Religious Affairs Department of Radio Veritas headed by Remie Dillena. (Radio Veritas News)

News

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Diocese Launches Appeal for Typhoon Victims THE Diocese of Sorsogon has appealed for live-saving assistance to hundreds who were left homeless by typhoon “Milenyo” that hit the country last week with Sorsogon as the “hardest hit” province.

The raging typhoon left 57,969 displaced families and at 362,030 individuals affected in seven towns and the city of Sorsogon, the south-

ernmost tip of Luzon, about 600 kilometers from Manila.

The Diocesan Social Action Center (DSAC) said many people got injured and several families lost their loved ones and others remain missing to date.

Out of the 14 municipalities of the province, nine of them were heavily devastated by the calamity

including Sorsogon City wherein three coastal barangays were totally wiped out by flash floods.

Sorsogon Bishop Arturo Bastes said that out of the 291 barangays, 274 of them were greatly devastated by the typhoon or 94 percent of the total barangays of the affected towns.

Food, clothing and medicine are the top priorities because most of the victims left homeless and lost their livelihood.

The money, Bastes said, would provide emergency relief and also help fight disease amid fears of epidemics ravaging the already battered area.

“The aftermath is far worse because people become homeless with not enough food and medicine. Even clothing to keep them warm is totally lacking,” said Bastes.

“Their economic means for subsistence were destroyed by the typhoon. Such situation will further result to the destitution of the people and eventually death,” the prelate also said.

The worst affected towns— Juban, Casiguran, Gubat, Prieto Diaz, Barcelona, Sorsogon City, Castilla, Pilar and Donsol—are some of the poorest in Bicol region. (CBCP News)

Priest Calls / from p1 down on what he sees as discouraging development.

“The urgent call of retrieving or recovering the oil seems to have fallen on deaf ear. The nuclear bomb is still lying there under the sea,” said Oso. While he lauded the filing of case by the local government of Nueva Ecija against Petron, the priest is still not convinced it would spur the oil company to fast track the retrieval operation.

“I do not believe that bringing them to court would make them hear the urgent call to do recovery mission,” he said.

“Boycott! Perhaps the court cases together with our personal contribution to boycott Petron will drive home the message,” he said.

“If we give them zero sales, perhaps, they will be forced to do recovery mission.”

Not just a threat Oso officially made the call in a press conference held at the Jaro Archbishops’ residence recently and through his column in a local newspaper.

He said they are tired of waiting but it seems that the responsible of the oil spill are not doing anything.

“Our call is not a threat, it’s a promise,” he said.

The MT Solar sank off the southern coast of Guimaras on August 11 with 2.1 million liters of bunker oil fuel owned by Petron Corp.

Environmentalists urged the authorities to remove as soon as possible the remaining bunker fuel from the sunken vessel.

They also raised concern over the use of dispersants who fear that it may cause more harm to marine life.

“We do not know how it will react if it will stay under the sea for a long time,” said Lagdameo, who also heads the Catholic Bishops’ Conference of the Philippines (CBCP).

The International Oil Pollution Compensation Funds (IOPC) is yet to study a proposal in their meeting on October 23 in London to siphon out the remaining bunker oil set to start in December.

Personal opinion The priest, however, clarified the call for boycott is his personal stand with support from other civil society groups and does not reflect yet the position of other local Church officials.

Jaro Archbishop Angel Lagdameo said that they have not talked on the matter yet. “It’s his own call and opinion,” he said.

But Lagdameo strongly recommended that the tanker be removed from the sea saying it’s like a “ticking bomb” waiting to explode.

‘Donation fatigue’ Lagdameo underscored that removing the tanker is the crucial and a long-term relief for the victims of the oil spill and the environment.

All the other solutions that they will give like feeding the poor and giving alternative livelihood to the fishermen, he said, are all but temporary.

“There will also be a donation fatigue or a compassion fatigue,” he pointed out. “We are grateful for people that had extended help to Guimaras but we cannot all the time be gathering people to donate.”

Some permanent measures, he added, must be established. (Roy Lagarde)

“They are the poorest of the poor and it’s part of the Church’s mission to help the poor,” he said.

The groups stated their full support on the call of the Catholic bishops for unity in action against development aggression and violations of basic human rights.

“We are one with the Church calling for a scrap of the Mining Act of 1995, and we strongly assert our opposition to a Charter change that is essentially pro-elite and against the welfare of the indigenous peoples,” they said.

The groups said ancestral lands are under threat because of the entry of destructive projects posing imminent danger in the IPs territories.

From the eyes of our people, they said, these pseudo-development projects cause irreparable damage to the country’s natural resources, our livelihood and ultimately, our lives.

They also called on the people to help the indigenous Filipinos in their struggle against “corporate greed vesting unpromising development” for the tribal Filipinos. (CBCP News)

power for three to five days. As press time Meralco announced that close to 100 percent of its circuits in regions 3, 4, 5, 6, 8 and Metro Manila have been restored. Other power suppliers declared, however, that electric supply inAlbay, Camarines Norte, Camarines Sur and Masbate were only “partially restored.”

The storm, the toughest to hit Metro Manila in a decade, displaced 1.33 million people and destroyed hundreds of houses and thousands of hectares of farmland in Bicol and some parts of Southern Tagalog.

For those who survived, the agony is not yet over. Many of them

do not have food to eat and clothing.

Some don’t even have evacuation centers.

The CBCP National Secretariat for Social Action-Justice and Peace (NASSA) and Caritas Manila has already stepped up its national campaign for a joint support in the relief and rehabilitation of typhoon victims.

“It will be a while before they can recover from the devastation,” the NASSA said in a statement.

The appeal aims to provide food, clothing and medicine and other assistance to the neediest people. (CBCP News)

IPs Buck / from p1 over the issue of Cha-cha, “we should let the process take its constitutional course.

“If critics of Charter change are confident that their arguments would be upheld by the people, then there is no reason why they should refuse to put it to a test,” said Bunye in a statement posted at the government’s website.

Isabela Bishop Sergio Utleg, ECIP Chairman, said the Church continue to protect tribal rights and welfare and support their actions in fighting development aggression.

Bendict XVI / from p1 Milenyo in the Philippines, the Holy Father offers fervent prayers for the dead, for those who are still missing, and for all who have lost their homes,” Bertone wrote.

The Holy Father, he said, hopes that the relief effort “will be swift and generous” in its response and that normality may soon be restored.

His letter also stated that “with prayer for the victims, (the Pope) cordially imparts his Apostolic Blessing as a pledge of strength and peace in the Lord.”

Milenyo also blacked out Luzon and left with 43 million without electric

CBCP Monitor Vol. 10 No. 13 October 9, 2006

CBCP Express / from p1

Ramento was a known peace advocate and had been active in criticizing the Arroyo administration for the disappearances and extra-judicial killings of militants and other human rights abuses.

As the “Obispo Maximo” of his church, he was nominated as an independent observer in the Joint Monitoring Committee (JMC) of the Comprehensive Agreement on Respect for Human Rights and International Humanitarian Law (CARHRIHL) in September 1998.

Tarlac Catholic Bishop Florentino Cinense said he had known Ramento as a good man and an active supporter of the Hacienda Luisita workers in fighting for their labor rights.

“What is alarming is that so far the actions that have been taken do not yet satisfy the demands of justice especially for the victims and their relatives,” said Lagdameo.

“Will the case of Bishop Ramento be another reason for us to say that this country is no longer safe for those who announce the truth and denounce immorality?” he asked.

For his part, LingayenDagupan Archbishop Oscar Cruz said Ramento was pro-humanity

and a man of the poor and the oppressed.

“A man who denounced the many and continuous killings in the country has himself become a victim of shameless killing,” he said.

He said Ramento’s death will surely “water the seeds” of many people who will fight for the bishop’s unfinished cause.

The country, Cruz said, is becoming more and more drenched with the blood of many individuals who are just fighting for what is right and just.

“This has become an upardonable crime in this country.

In the same way, to tell the truth is forbidden by the present government under pain of abduction, imprisonment or death,” he claimed.

Caloocan Bishop Deogracias Iñiguez, meanwhile, delivered a stronger message saying, “no citizen in this country is safe anymore and the state is no longer capable of protecting its own citizens.”

“His death is the birth of a quickened determination to sweep away the paragons of hypocrisy and the harbingers of misery and human deprivation in this country,” said Iñiguez, also co-chairman of the Ecumenical Bishops Forum.

Bishops-Ulama / from p1

Church to Observe / from p1

results of the peace negotiations since they started,” the BUC said. “It is our firm belief that dialogue however long and tedious is the only humane way of resolving human issues and problems.”

The statement was signed by Davao Archbishop Fernando Capalla, BUC co-convenor, Dr. Mahid Mutilan, president of the Ulama League of the Philippines, and Bishop Emeritus Hilario Gomez of the United Church of Christ in the Philippines.

“We also believe that these matters can be resolved within the moral and spiritual framework—not just within the legal one. The urgent needs of our people, including those of the peace negotiators, whether social, economic, political and cultural, are underpinned by moral and spiritual values,” the BUC said.

The BUC believed that peace panels could find a “breakthrough” towards a mutually agreed solution by examining the “bone of contention,” that is the reasons for the impasse. (CBCP News)

“While we welcome the abolition of death penalty in our statutes, we still need to work for restorative interventions in addressing the problem of criminality,” said by Mr. Rudy Diamante, executive secretary of CBCP-ECPPC in his letter of invitation for this gathering.

Restorative justice is a valuebased approach to criminal justice with a balanced focus on the offender, the victim and the community. The foundation of this is to determine the harm resulting from crime, what needs to be done to repair the harm and who is responsible for repairing the harm.

Mr. Diamante will introduce the Restorative Justice on their general assembly, while Restorative Justice and Peace: The Kalinga Experience will be discussed by Professor Mary Constancy Barrameda, a retired UP Anthropology Professor and Resident Researcher St. Louis College, Kalinga. (Ma. Lourdes Ebilane)

Bishop Condemns / from p1 the election is near and politicians need money,” he said.

The bishop accused some government officials and even the police as behind the resumption of jueteng operations.

Lingayen-Dagupan Archbishop Oscar Cruz has earlier said he is certain jueteng has resurfaced to help finance the campaign of some politicians.

“Not far from now is the envisioned 2007 elections,” said Cruz. “It is not surprising at all that jueteng is once again back in business.”

Utleg also hit the government’s

Small Town Lottery (STL) because “jueteng operators can use STL for their illegal gambling activities.”

Described by critics as a front and legal version of jueteng, the STL has been greatly denounced by Church leaders.

San Fernando Archbishop Paciano Aniceto, Bishops Socrates Villegas of Bataan, Sofronio Bancud of Cabanatuan, Mylo Huber Vergara of San Jose, Gabriel Reyes of Antipolo and Jose Oliveros of Malolos, also issued statements saying they didn’t want the numbers game in their jurisdictions. (CBCP News)

CBCP Monitor

Feature

October 9, 2006

“By contemplating the pierced side of Christ we discover the path along which His life and love move.”

© Jim Vecchi/Corbis

By Most Rev. Guillermo V. Afable, D.D.

CHARITY: Soul of the Missions is the theme of our annual celebration of Mission Sunday this year. Pope Benedict XVI reminds us in his message for this occasion that, “if mission is not animated by charity, i.e. if it does not flow from a profound act of divine love, it risks, being reduced to a mere philanthropic and social action.”

Mission is making God known, the God who is love. Everything about him is love—his words, his thoughts and especially his deeds.

His Creation and re-Creation or the Redemption of all creation, are all acts of love. Everything is love and thus, everything turns into good.

This is most completely revealed in Jesus Christ, His Son our Lord. Par-

AS I reflect on the theme. “Charity: Source and Criterion of Mission” on the occasion of the celebration of World Mission Sunday on October 22, 2006, what comes to my mind is the Prelature of Isabela, Basilan. Without Charity, I don’t know if there will be missionaries who would evangelize this place.

The area is rebel-infested and very few Catholics are found because 70% of the population is Muslim.As I minister the people here in Basilan, I begin to understand deeper the essence of Charity which involves three points: 1. Availability; 2. Fidelity; 3.

Commitment.

First, Charity involves availability, even to lay down one’s life for the people. It is in this context that mission becomes authentic and sincere. Availability means readiness to share what we have with those in need. This reminds me of an incident in August of 2001. A mother and a child came to my office. I was already emotionally drained because of the news that eleven Catholics were beheaded in Balobo, Lamitan.

They came to me to ask for materials like nipa and nails for the reconstruction of their hut which was burned by the Abu Sayyaf. I did not promise to help them, but I was moved when the child said: “Mama, where shall we sleep this evening? We have no more house.”

I was speechless and remembered the passage in Mt. 25:45 “Whatsoever you did not do for your brothers you did not do it to me.”

With that thought and out of charity, I extended help to the mother and child. In the words of Pope Benedict XVI in his message for World Mission Sunday, he says: If mission is not animated by charity, i.e. if it does not flow from a profound act of divine love, it risks, being reduced to a mere philanthropic and social action.” Charity as expressed in our availability to share makes the work of mission, authentic and credible.

Secondly, Charity involves fidelity to God and to the flock entrusted

ticularly, this God who is love is most fully manifested by Jesus in the crucifixion. Here is the God, bending down as it were, and emptying himself, renouncing himself, for the greater Glory of God and the good of all creation. This is the self-sacrificing act of love of God, for all. Selfless love, this is the true nature of love, the nature of God. From the pierced side of Jesus blood and water came out. The Church has understood the blood and water to mean Baptism and the Eucharist. From the pierced side of Christ, came forth forgiveness and new life. This indicates for us then the fruit of selfless love in every time, place and circumstance—healing and reconciling what was broken and

separated by sin and evil. Peace and unity are the fruit of this love.

What seemed as the sign of weakness, loss, and failure, that is the pierced side of Christ, is in fact the power of God’s love that conquers all.

The Mission of Christ, of the Church, of every Christian community, of every Christian, indeed of EVERYONE, is to witness to divine love, acting to bring peace and unity in the world.

Now, we can understand that the heart of every missionary and of every missionary activity is God’s love.

This is the love of God received and shared. The love of God that impels them to see and think and feel and act as Christ did. This is why there are so many priests, religious and laity in all the five continents, witnessing to this selfless love for God and fellowmen, even to the extreme witness of martyrdom.

This love makes possible mission without frontiers. It reaches out to all peoples. It involves all the small and big things done. It includes those that are part of everyday existence. The good and bad, success and failure, life and death. Nothing, therefore, is excluded from being loved by God and loving God. The mission is being fulfilled in every time, place and circumstance.

Let us then, one and all, continue to fulfill our mission of love in the world. Let us commend to God the Father, all those who work in the frontlines of evangelization and thank him for all their good works. Let us all continue to cooperate with one another, through sharing of time, talent and treasure, in this great work entrusted to us all by Christ.

“Charity:

Source and Criterion on Mission”

By Most Rev. Martin S. Jumoad, D.D.

5 7 QUESTIONS for Abp. JOSE S. PALMA, DD

© Denz Dayao / CBCP Media

Vol. 10 No. 13

Erstwhile Bishop of Calbayog, Archbishop Jose Palma has since been in the forefront, among the bishops of Samar, critically engaging on the issues of mining and logging in the island of Samar. Installed as the new archbishop of Palo (Leyte) last May, Archbishop Palma recently talked to CBCP Monitor about Palo archdiocese’s clergy, lay apostolate and family life programs, the Church’s social concern agenda, and his perception of the secular media.

AS the new archbishop of Palo, how is the clergy in the archdiocese?

First, I would like to reiterate my appreciation to my predecessor, archbishop emeritus Pedro Dian, for his successful program regarding the formation of the clergy. We have at present around 150 priests in the archdiocese. Really, the former archbishop had great concern for the formation of the clergy such that in the past years, numerous priests were sent for further studies locally and internationally. I also thank God that our vocation program in the archdiocese has been going well.

Lately I had the opportunity of celebrating the Mass of the Holy Spirit in our archdiocesan seminary and I emphasized the formation of seminarians. And also in my last meeting with the clergy, I once more emphasized likewise the importance of our ministry as servant leaders and, of course, of the challenge to become not just priests but zealous, holy, and dedicated priests who, as good shepherds, are after the welfare and concerns especially of the poor and the needy in our society.

At the moment, we have emphasized, first of all, the establishment of the parish pastoral council which is a must and the same should be active in every parish.

To that effect, it is an encouragement that lay people should become part of both the planning and implementation of the programs of the parishes. Likewise, in the establishment of the archdiocesan pastoral council, there are lay people who are and should be involved so that their voice could be heard. To me, then, the laity should take active participation as members of the Church as a community or “people of God”, particularly in the implementation of pastoral programs.

What about your family life program in the archdiocese?

I am very happy to note that the archdiocese of Palo has one of the more active and organized commission on family life with the likes, for instance, of Dr. Ligaya Acosta, the former topranking official of Eastern Visayas’ Regional Office but who is now actively spearheading our family life advocacies and campaigns. Truly, family life commission is doing a zealous ministry in the area of family life apostolate.

We are aware of the many challenges being faced by this particular apostolate like, for example, the government’s population controldriven family planning program or agenda that tends to erode the traditional family life and values.

That’s why, this is particularly an area where, through a continuing dialogue with the many stakeholders concerned, the Church’s timehonored or unchanging truths or values—of life, marriage, fidelity, children being raised up as decent Christians—should be even more pushed.

7 QUESTIONS

to his care. Whether you are religious or family man or woman, your Charity must be concretized in the expression of fidelity.

This means you endure and persevere in doing the mission entrusted to you no matter what the pains and sufferings are encountered. This reminds me of early missionaries who out of divine love persevered to stay in mission territories. I admire the Claretian Missionaries and Franciscan Friars who continue to stay in the rebelinfested areas in Basilan without the luxury of modern technology. I am touched of their fidelity in mission.

Lastly, Charity must be expressed in the commitment to do mission. The Gospel of Mk. 10:35-45 tells us that James and John ask Jesus to allow them to sit on His right and left in His kingdom. Then Jesus asks them if they are ready to drink the cup that He is

about to drink, and both answer “yes”!

In the olden times, king had servants whose main work is to taste first the food prepared to ensure no poison is placed in it. If there were, then the servants would die first. These food tasters are committed to preserve the life of the king. They are willing to offer their life for the sake of the welfare of the king. In like manner, when James and John answered that they too can drink the cup of Jesus, they must have the idea of the food tasters who are willing to die for their Master.

James and John possess true Charity expressed in their commitment to die for Jesus. My brothers and sisters, Charity is the source and criterion of mission. Without Charity, mission will not grow and endure. And today, we remember that Charity is best expressed in our availability, fidelity and commitment to go for the mission.

The Second Plenary Council of the Philippines (PCP II) has defined the greater role of the laity in the Church. How are you implementing this in your area?

I am very happy that before Archbishop Emeritus Dian left, he called an assembly of the clergy and he emphasized that we should work out in establishing the BECs. To me, establishing the BECs is a recognition of the empowerment of the laity. I fully agree, 100%, with the late Holy Father, Pope John Paul II, of happy memory, when he mentioned that the challenge for the 3rd millennium is the empowerment of the laity or, in his words, “apostolate of the laity”, which I am fully aware of and I pledge likewise to work out with. Definitely, we will implement such program of empowering the laity through the BECs, the various associations and movements, the faith communities and through many ways we recognize the call of lay people—the call to holiness, to mission and to their being active members of the Church.

Up to what level or degree do you think should be the participation of the laity especially in terms of decision making in the local church?

Let’s move on to the subject of the Church’s social concern agenda.

How is this being realized in your archdiocese?

First of all, I’m happy that the Church has but timely came up with the thrust of social concern for this year. Even the Pope himself has made it clear that the love we have received from the Lord should be made manifest and concrete in our love for the flock, especially the poor. Well, being the new archbishop of Palo, I have yet to coordinate with our priest-in charge of our social concern pro7 Questions / P13

CBCP Monitor

Opinion

6

Vol. 10 No. 13 October 9, 2006

Editorial

The Endangered IPs FOR indigenous peoples, the right to life is inherently connected to their ancestral domain. It is the material, if metaphysical, foundation of their very existence. Without their land, the indigenous peoples will have no way to live their distinct culture, spirituality and collective ways of living.

Beginning with colonial assimilation centuries ago, then with the militarization some decades back until the present development aggression, the indigenous peoples have constantly been violated. But there is nothing as devastating to their very survival as the violation of their territorial right which is the wellspring of all their other rights.

The enactment of Republic Act 8371 or the Indigenous Peoples Rights Act (IPRA) in 1997 was a relief, or so everybody thought. But 9 years after, the IPRA law—as in other beautiful laws of this country—has never been seriously implemented. Today the very government that vowed to protect the IP right to ancestral domain is the very same government that has granted mining concessions to mining companies right at the very heart of ancestral lands.

Last Sunday, the Catholic Bishops’ Conference of the Philippines celebrated the Indigenous Peoples Sunday. But it looks like the reasons for meaningful celebration are getting scarce in the face of endangered indigenous Filipinos.

Solicitation ANY universal church law is a norm that is for strict observance by all the Christian faithful. In the four corners of the globe all universal church laws are written down in the Code of Canon Law. The Code of Canon Law is faithfully translated in all major languages in the world and is available in all countries where the church is established.

Anybody and everybody can have and handle, read and know any and all universal church laws. All universal Church laws are immune to secrecy or confidentiality. They are precisely written in black and white for everybody in the world to know. They are open and clear for all peoples to be aware of, irrespective of their colors, races and creed.

Universal Church law categorically provides: “whether in the act of or on the occasion or under the pretext of confession, a priest who solicits a penitent to sin against the sixth commandment of the Decalogue, is to be punished with suspension, prohibitions and deprivations in accord with the seriousness of the offense; and in more serious cases, he is to be dismissed from the clerical state.” (Canon 1387 CIC).

This is a heap of all the known grave canonical penalties or sanctions.

Questions: How could such a universal canonical provision be a “secret”? How would such a specific universal penal norm in the church be a “shelter” to a guilty priest?

How could such an expressed and public church law serve to “silence” the victim?

The truth is that the priest confessor is placed at a great disadvantage by the above cited canon or church law. While anyone and everyone could loudly accuse him of the crime of solicitation in the confessional, before anybody and everybody, the priest confessor remains specifically bound to be strictly quiet by another universal church law on the “seal of confession”—under another severe penalty for its violation (Canon 1388 CIC).

The church has her own serious reasons for being that severe to priest confessors, viz., to safeguard the dignity of the sacrament of reconciliation and to protect the good name of the penitents. Let the Good Lord protect his own priests!

Linking Pope Benedict XVI to “Child abuse cover-up”— as the foreign media did of late—in the “crimen sollicitationis” viz., the crime of solicitation as concretely understood by the church for centuries, is in truth abusive of the messenger bringing an abusive message.

Abp. Angel N. Lagdameo, DD

In and Out of Season THE behavioral manifestation of a person’s credibility is that he does what he says he will do. The supreme icon of credibility is God who can neither deceive nor be deceived, who does what he says he will do.

Credibility is about consistency or congruence between one’s words and deeds. People judge a person as credible when his word and deeds are consonant. If he is a teacher or preacher, he practices what he preaches or he follows what he teaches.

In leadership, however, doing what one says he will do, although necessary, is not sufficient. As a leader, one must know that his constituents have needs and interests, visions and values, problems and concerns. To be a credible leader, one must also do what his people say they will do, and follow

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P r o ta g o n i s t

through on his commitments and promises.

The leader and the people he leads, like the shepherd and his flock, must be on the same path, if he wants to take them to places they have never been before. Leader and people must be harmonious in their aims and aspirations.

A credible leader does not dictate his will and desire on the people he leads, but rather seeks to discover the genuine hopes and dreams of the people.

A credible leader has the character, competence and confidence to relate according to principle-centered leadership.

A credible leader does not look after his own agenda, advancement and well-being, but rather the people’s agenda, advancement and welfare.

The Absolute Basic—JESUS TYPHOON Milenyo—high noon of Thursday 28 September—downed almost all of the old majestic trees that have lined our Gilmore Avenue for three generations. Almost all of the entire New Manila area was suddenly converted into a huge chaotic forest of fallen trees, torn branches and leaves dangerously entangled with live electric wires. Milenyo’s blasting fury of close to 200 kph gusts of wind blacked out Metro Manila. Deadly for me, it blacked out my computer. For the first time I’ll miss the deadline for my CBCP Monitor column—sorry, Msgr.

Pepe Quitorio.

A horrible fear flashed as I was praying by a flickering candle—the squatter families living under and around Lambingan Bridge half a kilometer away, those alongside creeks in Araneta Avenue a kilometer away, and two kilometers from our home a giant billboard in Makati falling like a guillotine on an FX taxi driver. Rise up, O Lord, and come to our aid.

Next day, still no electricity. Best to go back to the basics—write my column long hand…

Recently in a meeting of the NCR Catholic Educational Association of the Philippines (CEAP), one of the talks listed in the program was: How Catholic Is Your

Credibility A credible leader helps develop the leader in everyone to be responsible too for guiding the community or organization to its future.

A credible leader is the first to do what has been agreed upon, holding himself accountable to the same standards as everyone else.

A credible leader develops the capacity of others to teach him; he learns to stop making all the decisions and talking all the time at meetings.

A credible leader takes time to openly listen and learn from his constituents and to hear also the bad news rather than shoot the messenger with bad news.

A credible leader seeks not so much “to be consoled as to console, to be understood as to understand, to be loved as to love.”

Ambassador Henrietta T. de Villa

School. This switched on my mental recall to fly back to Rome, circa 2000. A conference was convened by the Vatican’s Pontifical Council for the Laity (PCF) to discuss the vanishing Christian presence in universities. That the CEAP is asking its schools how Catholic they are, and the Vatican worrying about the disappearing Christian presence in universities can only mean that, locally and universally, the Church is alarmed that her mission in these places of learning is losing ground. What is the yardstick for such alarm?

In that Vatican PCF conference, Prof.

Mary Ann Glendon of Harvard Law School, now President of the Pontifical Academy of Sciences, talked about the failure to teach children “the basic rules of social life, the customs that are the treasures of a people, and the Christian life that has been the matrix of diverse civilizations.”

In a study made by the FABC-OSC (Federation of Asian Bishops Conferences-Office of Social Communication) on the E-Generation, a distraught parent asked: What do you tell a child who comes home and says, “Dad, you old me not to cheat in class, that you did not mind if I failed but I

Faith and F ir e Fir ire should not cheat. But teacher told us at the end of the exams today that she knows someone copied from her seatmates but it’s okay because everyone does it anyway.” What do you tell your daughter when the Principal tells you in front of her that she will not punish a girl who is at fault because she comes from a rich family?

I had the happy opportunity to sit in another CEAP event two weeks ago. This time it was the National Assembly of Superintendents. It was clear the CEAP superintendents had a grip on the awesome task in front of them. To give the Catholic schools they were supervising the power of direction so that young Filipinos in their care may be re-created, and moved away from their media-showbiz base and “culture of modernity” influence. Fr. Percy Bacani of the Missionaries of Jesus and Superintendent of Baguio was impelling as he urged his cosuperintendents to propel Catholic schools to be in the forefront of creating “a different future” for the Church, the nation, most especially the Filipino youth. Sr. Teresita Bravo, SFIC, was impassioned in her plea for CEAP to proText and Context / P11

CBCP Monitor

Opinion

Vol. 10 No. 13 October 9, 2006

Jose B. Lugay

Laik o Lampstand Laiko FORMER President Fidel Ramos, in his latest Manila Bulletin column of October 1, 2006, talked about “One Hundred Years of the Filipino Diaspora”.

At the invitation of businesswoman, Loida Nicolas-Lewis, he gave the keynote speech for the commemoration of the Centennial of the Filipino Diaspora in Honolulu last September 26. We can say that this is the start of the migration of Filipino laborers to do work in other countries. Specifically, this group of laborers were contracted to work as pineapple plantation workers since the Japanese workers were no longer enough for the expanded operations of the plantation.

This initial migration has expanded to millions of workers, which today has reached a level of eight million Filipinos in about 150 countries and increasing at the rate of 3,100 workers a day or one million per year. If we assume that 50% of these migrants are fathers or mothers who leave their families behind, we count not less than 500,000 solo parent families added to the multitude of families of overseas workers in the Philippines every year. We shall

identify them as dysfunctional families with a few exceptions. My view is that this is the primary cause of the “shocking” change in the beliefs and values of our youth as statistically proven by the recent survey of Mckann Ericcson..

It is time to raise alarm to the Filipino families, to the educational institutions, to Church workers when one reads these findings of Mckann Erickson: Fifty percent of the 16.5 million youths, the teen population, are apt to consider these acts as “not wrong”: premarital sex, taking something without paying, use of violence, drugs, drunk driving, suicide, marital infidelity, casual sex, porn and sexually explicit language.

Some observers attribute this growing problem to three major factors; 1) the influence of media in changing the values of the youth, 2) the increasing number of solo parent families caused by migration, and 3) the global effect of technology—the internet, the cellphone—resulting in a “technocentric” lifestyle. While there is not much a family can do to change its “technocentric” environment, par-

Pitiful Country WHAT is happening to this country?

What is the present administration doing? When will people be united in saying enough to government corruption, injustice and deceit? How long will the nation bear wanton political killings and summary executions?

The killing of Churchmen is the summit of socio-political errancy. The murder of a bishop cries to heaven for vengeance.

Those who executed him as well as those in tenure of power and might behind them, cannot be spared from the wrath of God. If human authority with all its multi-billion fund for intelligence and for judicial work are basically non-functional, divine providence eventually takes over.

Issues and Concerns

ents can still make a lot of influence in the formation of values of their children when they are in their formative years. Hence the father and mother’s role—nurturing of love for each other is irreplaceable. Absence of one of the parents can never teach the youth the proper roles that man and woman play in the formation of family values for good Christian living. Growing up in a Filipino environment of warmth and care for each member of the family, facing economic, social and psychological problems invariably turns to a crisis situation when one of the parents is absent to share in the decision making.

Families of overseas workers, where the father or the mother is left alone to care for the family while the better half take charge of earning precious dollars to maintain the family’s needs for schooling, health care and day-to-day needs has to have a support system—organized group trained to handle these situation; probably entrusted to a person that they can talk to in times of need.. The support is Laiko Lampstand / P13

Oscar V. Cruz, DD

V ie ws and P oints iews Points

What would this government get from having Bishop Ramento killed? He was a peace advocate. He was pro-humanity. He was a man of the poor and the oppressed.

How could Bishop Ramento be killed by mere robbers? He was a poor man himself. He led a simple life. He lived in a dilapidated house. He even took public buses to commute from one place to another.

Why was Bishop Ramento receiving many death threats prior to his actual murder in cold blood? He hurt no one, offended nobody—except perhaps those who are known for their greed of power and wealth, those who violated human

Melo M. Acuna

TO date, government authorities reported 110 persons dead, 88 injured and 79 others missing as Milenyo brought havoc into Southern Luzon and Metro Manila.

It has been quite sometime since the last howler sent thousands to evacuation centers as winds of over 100 kilometer per hour blew galvanized roofing and destroyed billboards. The rich had their generator sets while some settled in 5star hotels. Most of us stayed home and spent quite moments and candle-lit dinners. Some others were forced into cramped evacuation centers found in fairly-built barangay halls and public school buildings.

Almost all communication facilities went down leaving mobile phone subscribers at a loss how to touch base with superiors, employees and families. As in previous strong typhoons, electric posts were the first to go. In some areas, electricity has yet to be restored leaving communities without power and water.

In an interview with Health Secretary Francisco Duque III, he said they receive reports in trickles as they still have to restore communication facilities in their respective field units. These field units were former regional offices prior to the famed decentralization. Even Social Welfare and Development Secretary Esperanza Cabral said they receive reports a bit later than media accounts.

Given such accounts, there is a very strong possibility that reports furnished

Families of Overseas Workers

rights with impunity and nonchalance.

A man who denounced the many and continuous killings in the country has himself become a victim of shameless killing.

His blood will certainly water the seeds of many more men and women like him who will continue his unfinished cause.

The country is becoming more and more drenched with the blood of many individuals whose only fault was seek what is right and just. This has become an upardonable crime in this country. In the same way, to tell the truth is forbidden by the present government under pain of abduction, imprisonment or death.

How long would this socio-political atrocity last?

Milenyo ‘06

President Gloria Macapagal-Arroyo are all partial reports thereby resulting into less accurate decisions. If media practitioners could report to their respective offices in Metro Manila, there is simply no reason for field units not to report to their respective main offices at the soonest possible time.

President Gloria MacapagalArroyo’s decision to visit the disaster areas proves several important points: that government is never remiss in its duties, that “everything is under control,” and the national government and its executives are on their toes to respond to the people’s needs. In fact, the country’s broadsheets showed the chief executive in various calamity-stricken areas in Southern Tagalog, Bicol and National Capital Regions.

Whoever thought of placing a pool table at Malacañang and getting the chief executive do a ceremonial “break” with topnotch billiards masters Efren “Bata” Reyes and “Django” Bustamante did her and her office disservice. Plaques of Appreciation or medallions conferred on the champions could have been enough. She’s no Nero busy fiddling while Rome was on fire.

While noodles, rice and some canned goods along with used clothing would prove useful, both the government and the private sector, the Catholic Church included ought to go beyond these relief commodities and focus their attention into rehabilitation and getting

the severely affected people back on their feet. They did it in Aurora and Infanta, Quezon and Guinsaugon, St. Bernard, Southern Leyte.

All sectors, especially those from the local government units, should seriously consider reasons why people risk their lives in Metro Manila esteros and flood-prone areas instead of availing themselves reasonably priced housing or probably getting into the community mortgage program.

Milenyo also opened another controversy, the safety or the lack of it in our sprawling billboards which according to government estimates is a P 2 billion industry. Yes, there ought to be regulations and strict standards to assure everyone of safe travel along the country’s thoroughfares. However, government officials ought to compare the design with the damaged structure as some “substitutions” may have been made by contractors. They should also check whether the steel used in the construction failed to meet specific standards allowed by the Department of Trade and Industry. They should also look into the possibility these materials reached the market through smugglers.

Surely some heads ought to roll. It’s never too late to learn from the harsh lessons brought by Milenyo.

Thanks to oriepm1958@aol.com for being optimistic about governance.

Views and opinions are most welcome through acunamelo@yahoo.com.

7 Bp. Leonardo Y. Medroso, JCD, DD

Tidbits

Raising the Image of the Parish IT is rather unusual, but definitely significant, that the Pontifical Council for the Laity took a serious look on the parish, that ultimate unit of the institutional structure of the Church. This occurred just recently when at the instance of the Council a good number of Cardinals, bishops, priests and lay people gathered together in Castel Gandolfo. For three days, from September 20, 2006 to September 24, it discussed the theme: “To Rediscover the Parish: Paths of Renewal.”

As it is the Pontifical Council of the Laity is not directly involved with the affairs of the parish. The reason for its existence is after all the “promotion and coordination of the apostolate of the laity and, generally, in those matters respecting the Christian life of lay people” (Pastor Bonus, 131). It is due to this entrusted mission that they took the initiative to call together the ecclesial communities and faith movements to Rome to confer with the Holy Father regarding the place of the charisms in the Church, invited archbishops and bishops for conference in the City for consultation on the charismatic phenomena and their proper locus in the institution of the Church, patiently encouraged and steadily guided these communities, reviewed their statutes, set standards for lay formation, took the lead in the preparation for the World Youth Day Celebrations, and all such activities.

Hence to veer its attention to the parish life is strange, if not interesting.

For sure it is not to intervene in the affairs of the local Church. It is rather to revisit the parish to see its potential as the proper locus for the gestation, growth and missionary activities of these charismatic communities and lay movements. Concretely it was to discuss how the parishes respond to the needs of the lay faithful, the clergy and the faith movements. The Holy Father, who was invited to the conference, appreciated the initiative of the Council in taking interest in the parish which he believed plays a central role in Catholic life. After all, he said, “the parish should be understood as a family of Christian families” And then, he added: “A new face of the parish is possible and that is a task for everyone: priests and laymen together” (CWNews, September, 2006).

Needless to say a similar topic was already discussed by the same Council sometime in November 2004. It was on this occasion that Cuzman Carriquiry, the undersecretary of the Pontifical Council, declared: “More and more, the field of action for the laity passes through their concrete participation in parish life.” His reason for saying this is his observation that Catholic families today are mobile, constantly moving in and out of parishes. “To meet these new pastoral challenges,” he continued, “it is very useful for the parish to be acquainted with the various lay associations active in the area” (CWNews, Nov. 2004).

With this development the local Church, particularly the parish, should take another hard look into itself and appreciate the treasures that it possesses. Come to think of it, the parish by design plays the fundamental role in the spiritual life of the faithful, for it is linked to the sacramental structure of the Church, the permanent core in which Christ acts through the Holy Spirit. As John Paul II succinctly put it: “The parish is the ultimate presence of the Church in a territory.”

Before him Vatican II described this unit of the faithful in this way: “This Church of Christ is really present in all legitimately organized groups of the faithful, which, in so far as they are united to their pastors, are also appropriately called Churches in the New Testament” (LG 26).

In short, the parish possesses all the elements for salvation, that is, the baptismal font, the table of the Holy Eucharist and all the other sacraments that were established by Christ in order to gestate, give birth, nurture to full stature the sons and daughters of the Church.

To uplift the parish life, however, the pastor should not just be contented with having the sacraments and dispensing them to the faithful. The preaching of the Word of God, constant catechesis, missionary activities within the parish, pastoral plans and organizational setup are needed for the parish to be alive and participative.

It is on this level that the parish priest should realize that he cannot do it all. He has to look around, discover the charisms of the lay faithful, the lay movements and faith communities that are sprouting in the locality. They are not activated by Holy Spirit for nothing. They are there ready to be availed of as agents and close collaborators in the pastoral endeavor of the parish. In his talk to the priests of the Diocese of Albano, the Holy Father said: “The parish priest cannot do it all! It is impossible! He cannot be a ‘soloist’; he cannot do everything but needs other pastoral workers. It seems to me that today, both in the movements and in Catholic Action, in the new Tidbits / P13

8

CBCP Commissions

Episcopal Commission on Prison Pastoral Care (ECPPC)

ON March 25, 1975, the Catholic Bishop’s Conference of the Philippines received a petition letter from the inmates of the New Bilibid Prison in Muntinlupa, Metro Manila. In that letter, they enumerated their problems and sorry condition and expressed their desire to improve the plight of their fellow prisoners throughout the country, including their families.

It was a plea for help.

In response, the CBCP formed that year the Episcopal Commission on Prison Pastoral Care. And henceforth it became the agency of the CBCP charged to promote that total development of the members of the prison society.

The ECPPC pursues this objective through the organization of Volunteers In Prison Service that implements the Integrated Pastoral Program for the Rehabilitation of the Prison Society.

The Commission’s main objective is the total development, in faith and capability, of persons in prison—the prisoners themselves, ex-prisoners and their families, probationers, parolees and correctional employees, in the light of Christ’s Gospel.

Current Major Thrusts: • Promotion and Organization of Volunteers in Prison Service in various arch/dioceses to deliver the Integrated Pastoral Program for the Rehabilitation of the members of the Prison Society i.e. Worship, Formation, Advocacy/ Networking and Service Program; • Continuing Advocacy of Enlightened Legislations that promote and serve Christian values and attitudes towards the members of the prison community; • Establishment of Linkages and Partnerships with groups, agencies and organizations involved in prison service; • Sustained Program for ECPPC Staff and Volunteers towards deepening of their commitments and understanding of the prison ministry to better deliver services needed by the members of the prison community; • Special Projects in relation to the ECPPC regular program; • Direct Services like para-legal and educational assistance of children of ex-prisoners and prisoners.

1. Volunteers in Prison Service (VIPS): Promotion and Strengthening

To deliver basic services to the members of the prison community (Integrated Prison Pastoral Care Program i.e. Formation, Worship, Service, Advocacy and Linkages, Temporalities), the ECPPC has made as its priority the organization of Volunteer in Prison Service (VIPS) units in the different dioceses and archdioceses.

The commission does this by conducting Orientation Seminars that aim to provide the volunteers an understanding of the ministry. As of today we have about 72 volunteer units.

The commission also: • Publish VIPS Update quarterly to establish communication and provide information among each unit.

• Follow-up the units through our pastoral program officer and national coordinator of VIPS. • Conducts General Assembly of VIPS and Chaplains every two years 2. Advocacy, Networking and Linkages for Enlightened Legislation A. Linkages and Networking.

The CBCP-ECPPC is an active member of the following coalitions and organizations: • Coalition Against Death Penalty (CADP). The coalition, which is a non-stock, non-profit organization, aims to abolish the death penalty.

It is composed of 18 non-governmental organizations. It meets once a month. The ECPPC acts as the Secretariat of the coalition.

• Philippine Action for Youthful Offenders (PAYO). The organization has 18 member organizations from non-governmental org. and government org that aims to address concerns affecting children in conflict with the law. It meets once a month. The ECPPC also acts as the Secretariat.

• Integrated Correctional Association of the Philippines (ICAP). It is a non-stock, non-profit organization whose goal is to seek reforms and changes in the correctional field. It meets once a month. The ECPPC is the office of the association.

• Pope John Paul II Foundation for Prisoners Welfare (FOPRIW). It is a non-stock, non-profit religious organizations establish by ECPPC with the sole purpose of raising funds to finance the program of the ECPPC. It holds office in the ECPPC. • International Prison Chaplains Association (IPCA). It is an international organization of different denominational group involved in prison work. It seeks to establish linkages among the prison workers and to support each other. It

holds conference every 5 years.

The office is in Ottawa, Canada.

• International Commission of Catholic Prison Pastoral Care (ICCPPC).

It is an international group of catholic chaplains that seek to institute reforms in the penal system and establish strong relationships among catholic prison workers. It holds conference every 3 years. Its office is in Netherlands.

B. Advocacy. The CBCP-ECPPC is advocating and lobbying for the following: • Adoption and advancement of restorative interventions in our justice system; • Juvenile Justice bill reform; • Passage of the Pre-trial Release Program; • Creation of the Department of Corrections.

3. Special Projects • Annual Prison Awareness Sunday Celebration every last Sunday of October. The commission spearheads every last week of October to awaken the public on the plight of the prisoners. This coincides with the celebration by the government of the National Correctional Consciousness Week. Each VIPS unit prepares their activities. The highlight of the celebration is the granting of Gawad Paglilingkod Award to individuals and groups who have shown outstanding service in the prison ministry.

• Paralegal Training Seminars are given to volunteers who would provide paralegal assistance to inmates.

• Summit for Life Conferences are held to promote the value of life and to provide the people information regarding the issue of death penalty. This is in support of the campaign to abolish the death penalty.

• Service Consciousness Seminars are conducted to the correctional employees to inculcate the value of service and to imbibe among them the gospel values • Seminar Workshop on Restorative Justice-Justice That Heals are held to promote and advance the adoption of restorative justice paradigm in addressing the problem of criminality. It promotes the kind of justice that heals the wounds caused by crime.

4. Sustained Program for ECPPC Staff and Volunteers The commission holds reflection seminars for the staff to deepen their commitment and understanding of the

prison ministry to better deliver services needed to promote the interests of the prison society.

The following activities are held: • Advent and Lenten Retreat • Evaluation and Planning every 6 months • Study and Reflection Day every first Friday • Theological and Pastoral Updating every summer • Fellowship every summer and Christmas • Staff Meeting and Faith sharing session once a month 5. Direct Services of the ECPPC • Para-legal Assistance. The commission gives para-legal assistance mostly to convicted prisoners by way of interceding for executive clemency and parole.

• Educational Assistance. The commission provides educational support to children of prisoners and ex-prisoners. It comes in various forms such as tuition fee support, monthly allowance, and supplies assistance. As of today there are 12 scholars.

• Livelihood and Loan Assistance.

The commission also provides livelihood support to prisoners and exprisoners on occasional basis. A maximum amount of P10,000 is allowed.

• Medical Assistance. The commission also gives medical assistance to prisoners, ex-prisoners and their families whenever the need arises.

• Catechetical Training. The commission gives catechetical training to inmates of National Bilibid Prisons and Manila City Jail.

• Other assistance. The commission also grants transportation assistance to released inmates, funeral assistance and counseling services.

The ECCPPC through the years Trouble and danger, brought about by an apparent lack of focused attention to look after the welfare and interest of prison inmates, prompted the creation of an agency that would plan and administer the proposed Prison Ministry program of the Catholic Church.

The inmates of the New Bilibid Prison Maximum Compound were restless then and staged trouble among themselves which, like those that came before it, claimed lives.

This was the era of prison gang wars and they started to occur in alarming frequency since the early 1950s when regional prisoners coming from Luzon, Visayas and Mindanao grouped among themselves for common protection and survival in prison. Manila’s Sigue-Sigue Gang and Visayas and Mindanao’s OXO Gang stood out as notorious examples and the two engaged in countless riots that ended in heavy casualties on both sides. Splinter groups developed from the two warring factions and the new groups took a more regional character. There was one for the Ilocanos, another for the Bicolanos, and still others for the Cebuanos, the Warays, and the Mindanaons. And they all took part in bloody melees. The most violent of prison riots occurred in 1958, the last of the bloodiest in 1975. That was the time when, finally, a cursillo group inside the prison walls gathered and sought help.

In the midst of prison riots, the Inmate Cursillo secretariat met at the prison chaplain’s office of the New Bilibid Prison and agreed to seek assistance from the Catholic bishops.

They drafted a letter, dated 25 March 1975, that proposed the creation of a religious body under the Catholic Bishops Conference of the Philippines. The vision and goals of the proposed body were presented. The signatories—11 inmates, 3 prison guards, a lay adviser, and 2 prison

CBCP Monitor Vol. 10 No. 13 October 9, 2006

chaplains—promised to serve the prison society through this body.

The prison society consisted of inmates, released prisoners and their families as well as prison workers and their families, chaplains, and volunteers in prison work.

The Church responded. The CBCP created in April 1975 an ad hoc Committee for the Welfare of Prisoners that conducted studies, met, and presented reports towards the creation of a permanent body. In July 1975, during the CBCP’s annual meeting held in Baguio City, the Episcopal Commission on Prisoners’ Welfare or ECOPRIW was created. It was composed of three Bishop members, three auxiliary members, and two secretaries. Immediately, an Integrated Pastoral Program for the Rehabilitation of the Prison Society was drawn up and the slogan, “Prison is People!” was adopted as its battle cry.

The implementation of the Church’s prison ministry was not left solely to the officials and secretariat of the newly-formed agency; in fact, volunteer prison workers had to be recruited and they eventually did much of the work. Nonetheless, the implementing structure had to be arranged within the Church itself, through the dioceses. Prison apostolate work, therefore was done through the dioceses, the prison chaplains under the payroll of the Department of Justice, and the volunteers in prison work.

The dioceses were mobilized to look after prison welfare. Awareness of prison life and conditions were raised in the local and regional levels, or more appropriately in the parishes. Chaplains were encouraged to draw up their own programs and plans for prison rehabilitation in their respective turfs. Volunteer prison workers were recruited from among interested private individuals and they were organized into working corps collectively known as the Volunteers in Prison Service or VIPS. Originally, seven such corps were formed primarily for the seven national prisons and largely for the New Bilibid Prison.

The mobilization of whichever group necessitated organizational spadework. Consultation conferences were held with prison chaplains. Thus the NACOPA or the National Conference on Prison Apostolate in 1978 and the LUPRIMCO or Luzon Prison Ministry Consultation in 1988 and the VIMIPRIMCO or the VisayasMindanao Prison Ministry in 1990.

Resolutions and petitions addressed to pertinent government bodies and agencies were drawn at the end of the conferences to consolidate and integrate efforts towards a more efficient and humane penal administration and progressive prison reforms.

Petitions to appropriate government agencies for improved services were also a main preoccupation of these conferences.

Meanwhile, the organization of VIPS chapters was preceded by a seminar on the Philippine criminal justice system, penal administration, and prison and jail conditions all over the country. ECOPRIW facilitators appealed to the potential recruits’ sense of idealism and perhaps awakening of the sense of social justice.

From 20 volunteers in 1975, the ranks of VIPS rose to 2,000 today and VIPS chapters, 60 on last count, have been established all over the country, from Northern Luzon to the Visayas and Mindanao. The First General Assembly of VIPS was held in 1994. VIPS local chapters report directly to their respective dioceses but they raise their own funds, making their selfimposed dedication doubly admirable. At the moment, there are more VIPS in detention centers than in prisons or penal colonies where the chaplains are concentrated.

ECPPC / P10

CBCP Monitor

Diocese

October 9, 2006

By Rev. Fr. Nemesio Quiloña THE Diocese of Borongan lies in the eastern part of the island of Samar, and confined within the geographical limits of the political province of Eastern Samar. It is bounded on the east by the Philippine sea, which is part of the Pacific Ocean; on the west lies the province of Samar, on the north, Northern Samar; and on the south is Leyte Gulf that merges with Surigao Strait down south. It has 23 municipalities, all of them are parishes, and their average distance from the provincial capital, Borongan, which is 550 air-kilometers southeast of Manila, is 74.8 kilometers. The estimated land area of the province in 1997 is 4,174 sq. km.

History The historical beginnings of the diocese can be traced to as far back as 1603 when the villages on the eastern littorals of Samar island, then called Ibabao, were evangelized by the Jesuits from their residence at Catubig, and later, at Palapag, in northern Samar. Those who live in the southern part of the island were brought to the faith by the Jesuits from the Dagami residence who set foot on the island as early as 1595. In spreading the faith to these parts of the island, the missionaries initiated the reduccion of the population, educated the inhabitants in the faith, raised stone churches and conventos, and protected them from the Moro raids. The major settlements at that time were Bacod (now part of the Dolores river bed), Tubig (Taft), Sulat, Libas (transferred to San Julian), Borongan, Guiuan and Balangiga. Saved for the last two towns, which were administered from residencia in Dagami, Leyte, all of these were taken cared of by the Jesuits residing in Palapag. The Jesuits, however, had a major setback when in 1651, rebellion engulfed a number of Jesuit missions, which spread to almost the entire island, in reaction to the corvee labor. When the Franciscans came in 1768, the year the Jesuits moved out as a result of the suppression of the order, a parish life has already evolved. The island was divided into two vicariates of the diocese of Cebu, and what is now the diocese of Borongan was the Vicariate of the Oriental Coast of Samar.

Nevertheless, the problems the Franciscans faced that made evangelization difficult were still the same: population dispersion, Muslim raids, and cholera epidemic, among others.

The Franciscans continued to serve the parishes until a few years after the Second World War. On April 10, 1910, Pius X separated Samar from Leyte from the diocese of Cebu, and formed them into one diocese, with Calbayog as the Episcopal See. A seminary which offered complete courses in humanities,

His Excellency MOST REV. LEONARDO YUZON. MEDROSO, D.D.

philosophy and theology was established, and its best known alumnus was the late Cardinal Julio Rosales.

Then, John XXIII, on October 22, 1960, erected the diocese of Borongan out of the southern half of Samar island, and the Most Rev. Vicente P. Reyes, DD, auxiliary bishop of Manila, was installed as the first residential bishop. One of his major initiatives was the establishment of the high school seminary, Seminario de Jesus Nazareno. He also initiated the construction of the Borongan Cathedral.

Meanwhile, the province of Eastern Samar was born on June 19, 1965, when Republic Act No. 4221 was passed by the national legislature.

And the Diocese of Borongan was reduced to the geographical limits of this province when Paul VI, one March 11, 1975, erected the diocese of Catarman. Thus, the island was eventually divided into three dioceses, corresponding to the political division: Calbayog (Samar), Catarman (Northern Samar) and Borongan (Eastern Samar). Four residential bishops succeeded Bishop Reyes. The Most Rev. Godofredo Pedernal (19681976), who initiated the construction of the new Bishop’s Residence; the Most Rev. Sincero B. Lucero (19761979), of happy memory; the Most Rev. Nestor Carino (1980-1986), who continued the project of Bp Pedernal, and established the Medical Plan for the Priests; and the Most Rev. Leonardo Medroso (1987-present), who saw and encouraged the growth of various faith communities, and established the College Seminary, and held the First Diocesan Synod.

The First Diocesan Synod The greatest ecclesial event since the founding of the Diocese, the First Diocesan Synod of Borongan was held on November 714, 1997, with the theme “Radicati et superaedificati in Christo”. Its purpose was not only to assist the Bishop in the fulfillment of his legislative function, but also to serve as a forum for planning2, setting strategies and establishing a unified diocesan vision and mission, and as a means by which the faithful can exercise some of their rights and fulfill some of their obligations as members of the Church. Its preparation began as early as February 15, 1994. Significant in the preparatory stages were the discussion in all the parishes of the various working papers (instrumentum laboris) and the catechesis, which involved a number of parishioners, and were held for a number of months. Treated for discussion were some 27 areas of concern in the life and mission of the Diocese: spirituality, worship, evangelization and formation, ecumenism, fundamentalism and the Iglesia ni Kristo, prisoners, inculturation, youth, Church and politics, family and life, temporalities, arancel and tithing, media and communication, Catholic schools, Basic Ecclesial Communities (BECs), catechists, formation and other centers, parish pastoral council, peace and social justice, economic development, ecology, women and seminarians, religious, religious organizations and movements, and lay evangelizers.

During the actual celebration, there were a total of 198 official delegates. Summoned to the synod were the vicar general, episcopal vicars, judicial vicar, members of the council of priests, rectors of the seminaries, vicars forane, all the parish priests, and all other priests in the diocese, men and women religious, and lay delegates. All in all, there were 51 diocesan and religious priests, 12 women religious who represented

9

Diocese of Borongan:

“Radicati et Superaedificati in Christo”

© Denz Dayao / CBCP Media

Vol. 10 No. 13

each religious house, 132 lay women and men, and 2 invitati. Under the presidency of the Bishop, Most Rev Leonardo Medroso, they deliberated on the vision and mission of the Diocese and the general orientation of the proposed decrees, as well as discussed and voted on 240 resolutions that give direction and orientation to the diocesan pastoral life and mission. These resolutions were clustered into five items: the Church in itself (66 resolutions), the inner life of the Church (63 resolutions), the Church in its mission (33 resolutions), the Church in its institutions (67 resolutions), the vision, mission, general orientation and implementation decrees (11 resolutions).

On February 28, 1998, the Bishop solemnly promulgated the 235 Decrees of the First Diocesan Synod of Borongan during a Eucharistic celebration at the Cathedral of the Nativity of Our Lady, exactly 104 days after the 198 official delegates deliberated and voted on each of the 240 resolutions. These decrees are now part of the laws that regulate, direct and orientate the life and mission of the local Church of Borongan.

General Diocesan Pastoral Plan and Priorities As a direct result of the First Diocesan synod, the Diocese is now engaged in the making of a general pastoral plan in order to translate into objectives and activities the various decrees of the synod concerning diocesan and parochial life and mission.

Of course, the synod itself, being a concrete offshoot of the Second Plenary Council of the Philippines (PCP II), has for its principal thrust the establishment, growth and nurturing of basic ecclesial communities (Decree #2), since it views these communities as the way by which the Church could be renewed in the light of the Second Vatican Council. According to PCP II, “our vision of the Church as communion, participation and mission, about the Church as a priestly, prophetic and kingly people and as a Church of the poor—a Church that is renewed—is today finding expression in one ecclesial movement. That is the movement to foster Basic Ecclesial Communities.” Consequently, the Bishop then invited the Daughters of Charity (DC) and the Redemptorist Mission Team to help in the establishment of BECs—and the results have been encouraging. For one thing, the BECs answer the people’s

thirst for the Word of God, and they are now able to connect the Eucharist with everyday life—a sign of their integration of faith and life. It creates a sense of belongingness and of responsibility for one another. They are enabled to deepen their understanding of faith, and work toward solidarity in action on behalf of the community, especially in relation to justice and peace.

On-going Pastoral Objectives and Priorities The more concrete pastoral objectives of the Diocese and their proposed means to achieve them, as outlined in the decrees of the diocesan synod, are as follows. As regards (1) integral faith formation, it seeks to (a) provide formal training in theology and other ecclesiastical disciplines by establishing a diocesan theologico-pastoral institute; (b) strengthen the catechetical program of the whole diocese by formulating a long-ranged catechetical program, by setting up regional catechetical offices, and by establishing catechetical fund for each parish; (c) make the Bible the center of life and activities of all, by encouraging the faithful own and read the Bible and by promoting Bible study groups, biblical apologetics, and biblical spirituality; (d) provide spiritual assistance and formation to non-sectarian students, by setting up campus ministries; (e) have a uniform pre-sacramental catechesis by drafting a catechesis on baptism, confirmation, anointing of the sick and matrimony; and (f) pro-

vide the faithful an opportunity to learn and ask questions about the faith, by forming a roving formation team that gives lectures in parishes.

In order to achieve (2) renewal of the clergy, the Diocese aims to (a) help establish smooth personal relationships among priests by drafting guidelines on relationships in the spirit of fraternity, equality, collegiality and co-responsibility; and by setting up yearly program that promote common activities and enhance fellowship; and (b) provide basic orientation to and immersion in basic ecclesial communities and faith communities.

Finally, in the (3) building up of participatory communities, the Diocese seeks to (a) promote Christian family values, family spirituality and responsible parenthood based on the Gospel and revered Tradition of the Church, by formulating a catechetical program on family and life; And by drawing up a program for broken homes, abused spouses and batered children; (b) offer opportunities of on-going formation to faith communities and movements, by establishing a theologico-pastoral institute; and (c) create awareness among faith communities of their being part of the bigger community that is the parish, by drawing up a catechesis on the parish and the place of communities in the life and mission of the parish; and by asking the various communities to formulate their program and align them with the vision and mission of the Diocese.

A Vibrant Faith Indeed, as can be seen from the various descriptions of the many aspects of the diocesan life and work, the religious vitality gives evidence to the vibrancy of the faith of Christ’s faithful in the Diocese of Borongan.

The phenomenon of birth and growth of various faith communities in the Diocese is giving shape to what it means to be a Church in the Diocese, especially with the holding of the Second Plenary Council in the Philippines, and with the convocation of the First Diocesan Synod of Borongan in 1997.

A Church of communion is emerging in the Diocese, and the faithful are beginning to shift in their understanding of the Church. The faithful are more conscious than ever of their being part of the Church and their role in its life and mission. There are various signs of the vitality of the Church in the diocese, and among them are: a thirst for the Word of God, eagerness of the faithful to exercise various ministries, availability of people to serve the parishes and the diocese in various ways according to their individual capacities; more appreciation of the importance of homilies; vitality of small communities and movements, and the proliferation of basic ecclesial communities.

All these, no denying about it, invariably point to the truth that the Diocese has indeed come a long way in faithfully being “rooted and built up in Christ”—radicati et superaedificati in Christo.

IMPORTANT FACTS Name: Dioecesis Boronganensis Suffragan of Palo Population: 362,020 Catholics: 349,717 Area: 4,339.6 sq. kms.

Bishop: 1 Priests: Diocesan 68 Religious 6 Sisters: 58 Seminaries: (Diocesan) High School 1 College 1 Diocesan Divisions: Regions 3 Vicariates 6 Parishes With resident pastor 29 Entrusted to diocesan clergy 28 Entrusted to religious 1 Quasi-Parishes 3 Basic Ecclesial Communities 91 Visitas 420

Educational Centers Colleges Vocational High School: Diocesan Religious Elementary: Religious Pre-School: Diocesan Religious Institutions Clinic Bible Center Catechetical Center Youth Center House for the Aged House for Children Internet Center Printing Press Orphanage Newsletter

2 1 2 7 3 7 5 2 1 1 1 1 1 1 1 1 1

Feature

I met a girl named Tosha. She was one year old at that time. I asked her why she was named Tosha. She said, “Siklet, Padel.” I got to know that she got that name from her father Tony and her mother Sharon.

A name used to reveal something about the person’s character; now a name is simply a word or group of words to call a person by. When God revealed himself it was because of a four-letter word: love. It’s in the nature of love to share with the one loved secrets about oneself and one’s very life. This is what the Dogmatic Constitution on Divine Revelation Dei Verbum, no. 2 says: “It pleased God, in his goodness and wisdom, to reveal himself and to make known the mystery of his will (cf. Eph 1:9). His will was that men should have access to the Father, through Christ, the Word made flesh, in the Holy Spirit, and thus become sharers in the divine nature (cf Eph 2:18; 2 Pet 1:4). By this revelation, then, the invisible God (cf Col 1:15; 1 Tim 1:17), from the fullness of his love, addresses men as his friends (cf Ex 33:11; Jn 15:14-15), and moves among them (cf. Bar 3:38), in order to invite and receive them into his company.”

God’s self-revelation enters human history: Abraham, Moses, the Prophets and culminates in the sending of his Son I once watched a movie about a boy who saw a girl from afar and fell in love with her. He would look at her for hours when she didn’t know it. Then one day he decided to talk to her and introduce himself. It turned out they were childhood friends and had a crush on each other. If the boy didn’t approach the girl and talk to her, she wouldn’t have known of how he felt for her. He had to enter into her history and reveal himself by the word of his mouth and his pleasant manners.

As a matter of fact, God did that with us by entering into the history of Israel through her forebears. God did not just watch mankind with the look of love but has shown it by his self-revealing gestures. Says DV 3: “For he wishes to give eternal life to all those who seek salvation by patience in well-doing (cf Rom 2:6-7).

In his own time God called Abraham, and made him into a great nation (cf Gen 12:2). After the era of the patriarchs, he taught this nation, by Moses and the prophets, to recognize him as the only living and true God, as a provident Father and just judge. He taught them, too, to look for the promised Savior. And so, throughout the ages, he prepared the way for the Gospel.”

In the movie I watched the culmination of the young man’s selfrevelation was when he finally told the girl he loved her. That consisted in making clear his deepest feelings for her. In God’s self-revelation the culmination was the giving of his Son. “After God has spoken many times and in various ways through the prophets, ‘in these last days he has spoken to us by a Son’ (Heb 1:12). For he sent his Son, the eternal Word who enlightens all men, to dwell among men and to tell them about the inner life of God….As a result, he himself—to see whom is to see the Father (cf Is 14:9)—completed and perfected Revelation and confirmed it with divine guarantees.

He did this by the total fact of his presence and self-manifestation— by words and works, signs and miracles, but above all by his death and glorious resurrection from the dead, and finally by sending the Spirit of truth” (DV 4).

© Denz Dayao / CBCP Media

10 It is summed up in a four-letter word that impels revealing self to share life

CBCP Monitor Vol. 10 No. 13 October 9, 2006

Some Tips on Why We Have a SelfRevealing God

(From Vatican II’s Decree on Divine Revelation)

by Rev. Fr. Eutiquio ‘Euly’ B. Belizar, Jr., SThD Faith as response to the God who reveals himself In the love story I told you the girl responded to the boy’s revelation of his love at first by hesitation, then by accepting the boy’s words and eventually by consenting to be his woman and wife. What is our response to God’s self-revelation that culminated in Jesus Christ? DV 5 says: “ ‘The obedience of faith’ (Rom 16:26; cf Rom 1:5; 2 Cor 10:5-6) must be given to God as he reveals himself.” But how do we do that, we ask.

What is faith? As though anticipating our question the document states: “By faith man freely commits his entire self to God, making ‘the full submission of his intellect and will to God who reveals’, and willingly assenting to the Revelation given by him” (ibid.).

Since faith so defined seems so easy, the document again makes an important reminder. “Before faith can be exercised, man must have the grace of God to move and assist him; he must have the interior helps of the Holy Spirit, who moves the heart and converts it to God, who opens the eyes of the mind and ‘makes it easy for all to accept and believe the truth’ [Second Council of Orange, can 7: Denz. 180 (377)]. The same Holy Spirit constantly perfects faith by his gifts, so that Revelation may be more and more profoundly understood” (ibid.).

The various ways of transmitting the Word of God I was talking to a group of elderly ladies who were discussing their San Isidro celebration last May. One complained that the songs were too long, especially the ‘gozos’ or verses, and that they don’t fit today’s fast life. One other lady said that they couldn’t simply change the singing of the ‘gozos’ because that was the way their parents, grandparents and their forebears did it. Majority of the ladies agreed. I was struck by their sense of tradition. What struck me what that they couldn’t agree to change or shorten the gozos because their forebears handed them as such.

I suspect that the handing on was in the form of oral instruction, the man-

ner the prayers and novenas were done; then later on, everything became even firmer when they received a written novena. I said to the ladies that the gozos were not the words of God and do not have the same value as the Scriptural prayers, like the Our Father or the Hail Mary.

It is the Word of the Lord that we can’t change on a whim. Our principal task is to hand it to others. DV 7 describes how this happened when “Christ the Lord, in whom the entire Revelation of the most high God is summed up (cf 2 Cor 1:20; 3:16-4:6) commanded the apostles to preach the Gospel, which had been promised beforehand by the prophets, and which he fulfilled in his own person and promulgated with his own lips.

In preaching the Gospel they were to communicate the gifts of God to all men. This Gospel was to be the source of all saving truth and moral discipline (Mt 2*;19-20; Mk 16:15).

This was faithfully done: it was done by the apostles who handed, by the spoken word of their preaching, by the example they gave, by the institutions they established, what they themselves had received—whether from the lips of Christ, from his way of life and his works, or whether they had learned it at the prompting of the Holy Spirit; it was done by those apostles and other men associated with the apostles who, under the inspiration of the same Holy Spirit, committed the message of salvation to writing (Council of Trent, Session IV, Decree On the Canonical Scriptures: Denz. 783 (1501))” (DV 7).

The writing of what the apostles handed on was a special and crucial stage. This makes it clear to us that there was first an awesome and rich Tradition of the Christian faith and life before anything was committed to writing. In fact, the document points to two ways that seemed to have crystallized the modes of transmitting the Word of the Lord.

“Hence, the apostles, in handing on what they themselves had received, warn the faithful to maintain the traditions which they had learned either by word of mouth or by letter (cf 2 Thes 2:15); and they warn them to fight had for the faith that had been handed on to them once and

for all (cf Jude 3). In this way the Church, in her doctrine, life and worship, perpetuates and transmits to every generation all that she herself is, all the she believes” (DV 8).

Sacred Tradition and Sacred Scriptures form only one deposit of faith I know a married couple very well. I wouldn’t tell you their names.

But I have always been fascinated by their love story. He started as a friend who would advise her about many things as he is older. Then, as Tagalogs would put it, “magkaibigan na nagkaibigan (friends who turned lovers)”. It started with a joke she said when they met in his village. She asked, “Why don’t you be my permanent adviser?” That started a long, long period of communication by phone or by letter writing. Then when they got married, since she was a U.S.

immigrant, the US embassy demanded proof that they really had a relationship and not just having a marriage by convenience. What they did put to rest the embassy personnel’s doubts. They brought with them boxes of their love letters since the late 80s till 1995. They became my family when I was in New York City; they have always treated me like a long lost brother.

But whenever we speak about their story, I’m always fascinated by the many memories they have of their love relationship, a great part of which are also written in the love letters they exchanged. I think those memories are like what we consider ‘Sacred Tradition’ and their love letters could be compared to the ‘Sacred Scriptures’. They form, for my friends, one love story but with two branches, one is told orally in conversations or chats and the other is written in the love letters.

The document on Divine Revelation makes a similar point. “Sacred Tradition and sacred Scripture, then, are bound closely together, and communicate one with the other. For both of them, flowing out from the same divine well-spring, come together in some fashion to form one thing, and move towards the same goal. Sacred Scripture is the speech of God as it is put down in writing under the breath of the Holy Spirit. And Tradition transmits in its entirety the Word of God which has been entrusted to the apostles by Christ the Lord and the Holy Spirit. It transmits it to the successors of the apostles so that, enlightened by the Spirit of truth, they may faithfully preserve, expound and spread it abroad by their preaching. Thus it comes about that the Church does not draw her certainty about all revealed truths from the Scriptures alone. Hence, both Scripture and Tradition must be accepted and honored with equal feelings of devotion and reverence” (DV 9).

Just as the orally told memories and the love letters of my friends constitute just one loves story, so Sacred Tradition and Sacred Scripture form one deposit of Divine Revelation. “Sacred Tradition and sacred Scripture make up a single sacred deposit of the Word of God, which is entrusted to the Church. By adhering to it the entire holy people, united to its pastors, remains always faithful to the teaching of the apostles, to the brotherhood, to the breaking of bread and prayers (cf Acts 2:42 Greek)” (DV 10).

By the way, that’s God’s love story with you and me.

ECPPC / from p8 In 1991, the ECOPRIW (which eventually came to be known as the Episcopal Commission for Prison Pastoral Care or ECPPC starting in 1998) led in organizing a conference that gathered all government, non-government, and church agencies involved in prison work to talk about common issues and problems and come up with consolidated efforts toward enlightened prison reforms. The agencies later coalesced into the Integrated Correctional Association of the Philippines (ICAP) in 1995, one of ECPPC’s grand alliances and linkages. All together, the agencies observed the National Correctional Consciousness Week starting October 1995.

Linkages are imperative to strengthen advocacy and networking towards meaningful change in the criminal justice system in the country.

Locally, aside from the ICAP, ECPPC is an active founding member of the PAYO (Philippine Action for Youth Offenders) and the CADP (Coalition Against Death Penalty). On the international front, the ECPPC has started to join hands with the inter-denominational International Prisons Chaplains Association (IPCA) which is based in Canada; and the International Commis-

sion of Catholic Prison Pastoral Care (ICCPPC), in Switzerland, whose objective is to bring to the worldwide Church a greater awareness and sensitivity to the exercise of Prison Pastoral Care and to contribute to the reform and revision of the penal system throughout the world.

Notwithstanding its successful advocacy campaign against the death penalty, pursued with unrelenting passion and conviction, the Commission continue to campaign for the adoption of a restorative criminal justice system that heals the effects of crime for the welfare not only of the prison society but of the whole national community of this country. _____________________ Members of the Episcopal Commission on Prison and Pastoral Care are: Chairman: Bp. Pedro Arigo Vice-Chairman: Bp. Francisco San Diego Members: Bp. Artemio Rillera, SVD Bp. Romulo Valles Bp. Manuel Sobreviñas Executive Secretary: Mr. Rodolfo Diamante

Vol. 10 No. 13 October 9, 2006

Part I: General Concepts What is politics?

Politics in the widest sense is the dynamic organization of society for the common good. As such it calls for the responsible active participation of all citizens (cf. Congregation for Religious and Secular Institutes, Religious Life and Human Promotion, 1980, no. 12).

Politics may be described as the art of government and public service.

Vatican II describes politics as a “difficult and noble art” (GS, 75). Its aim is to realize the purpose of the State.

Politics is also used for partisan politics, the competition to win or retain positions of governmental power.

In this last sense clerics and religious are forbidden by church law to be involved in (partisan) politics.

What is the purpose of the State?

The purpose of the State is the protection and promotion of the common good. In general this purpose is accomplished through three tasks: (1) legislation and administration of justice, (2) promotion of the socioeconomic welfare and health, and (3) care for cultural and moral concerns or the fostering of good morals (see Karl H. Peschke, S.V.D., Christian Ethics: Moral Theology in the light of Vatican II, vol. II, Special Moral Theology, 1987, pp. 267-71).

What is the common good?

The common good is “the sum total of social conditions which allow people, either as groups or as individuals, to reach their fulfillment more fully and easily” (GS, 26).

It consists of three essential elements: (a) it presupposes respect for the fundamental rights of the human person and the natural freedoms necessary for the development of the human vocation; (b) it requires the social well being and development of the group itself, i.e., whatever is needed to lead a truly human life such as food, clothing, health, work, education, and culture should be accessible to each one; (c) it requires peace, i.e., the stability and security of a just order (cf. CCC, 190709). These social conditions are obtained through social justice.

Social Concern What is social justice?

Social justice is sometimes called the justice of the common good. It demands proportionate share in the fruits of economic cooperation and equitable distribution of the wealth of a nation among different social classes.

It also imposes obligations of mutual relation on different social groups, e.g., the better to assist the poor so that they can live in a manner worthy of human beings. Social justice condemns such situations as “excessive economic and social disparity between individuals and peoples” (GS, 29), the concentration of wealth in the hands of the few, and excessive profits.

What principles are the basis for the development of the social order?

The social order and its development “must be founded in truth, built on justice, and enlivened by love: it should grow in freedom towards a more humane equilibrium” (GS, loc. cit.).

This means that individuals and groups should practice not just private morality but also social morality which governs the relationships between individuals and society. Some examples of the exercise of social morality would be the just payment of taxes, integrity and accountability in public office, rejection of graft and corruption, the care of the environment.

What is the political community?

The political community consists of persons, social groups and organizations, their institutions and structures that are necessary for directing or ordering society towards the common good. The common good is the full justification, meaning, and source of the political community’s specific and basic right to exist (GS, 74). Within the political community is public or political authority which “must be exercised within the limits of the moral order and directed toward the common good.”

What moral and religious principles guide politics?

The Bishops of the Philippines enumerated the following truths to guide politics (see PEPP, pp. 34-38): (a) human dignity and solidarity as the first principle of politics; (b) the com-

Text and Context / from p6 mote “a culture with a soul.” And Msgr. Gerry Santos, Chief Superintendent, exhorted all to “share the secret” (the Social Doctrine) of the Church on Justice, Peace, Integrity of Creation, that do not go down to the multitudes. The curriculum, he averred, is ever in process, in need of fine-tuning leading to transformational education. In process—just like all of us, pilgrims ever on the move on our way to the Kingdom.

But how do you entice your students from the culture of modernity that causes young people “to project an indifference towards the Church”? How can Catholic schools outrun outlandish showbiz values in communicating to the Filipino youth the wonderment of Christ, and the long term happiness his gospel values offer? Technoloy-wise and logistics-wise, Catholic schools and universities are the underdogs in the battle for the hearts and minds of the Filipino youth. So do we throw in the towel?

A week ago the Pondo ng Pinoy education committee had a meeting in the Nazarene Catholic School a.k.a.

Quiapo Catholic school from 8:00 to 11:00 a.m. I was awash with colds and cough, backlash of a stubborn flu. But after gulping down Augmentin and Neozep, I went anyway because we had to finalize the long overdue catechetical modules in E-format. The moment I entered Nazarene Catholic School at 7:45 a.m., some boys (students) near the door greeted me: Good morning, ma’am.

When I went up the stairs, a student (girl this time) ahead of me turned

around and said: Good morning, ma’am. I asked her where the chapel was because Msgr. Gerry Santos, president of NCS and head of PnP education, will be saying Mass for Grade 5 students before our meeting. The student good-naturedly replied: It’s straight ahead but I’ll bring you there, ma’am. I told her no need, thanks, I’ll find my way since she might be late for her classes. She insisted smiling: It’s alright ma’am, I don’t want you to get lost.

As I entered the chapel, I noticed a lot of shoes neatly lined up near the door. Inside the chapel some 40 boys and girls, stockinged-feet, were seated waiting for the Mass to begin. They were quiet—not just audibly, but physically. No little whispers or nods, no shifting or shuffling motions. Quite remarkable for boys and girls their age—especially for boys. They were all in reverent attention looking in front at the altar.

Then Msgr. Gerry came in and greeted them: Good morning, children. And they responded cheerfully: Good morning, Msgr. Gerry.

Before beginning the Mass, he told them: My dear children, you are Grade 5, yes? What is your section?

They answered: San Fernando de Dilao, Msgr. Gerry. He said: Yes, it is good for you to know that our school belongs to the Archdiocese of Manila, that your section is named after the vicariate where we belong—San Fernando de Dilao. This is also the name of the parish in Paco where there is a Catholic school like ours.

So you and the students there, we Text and Context / P12

11 (Editor’s Note: The CBCP’s declaration of 2006 as Year of Social Concerns has veritably brought to fore once again the burning question of the Church’s engagement in politics as being part of the Church’s social concern agenda. CBCP Monitor is serializing the following document issued by the CBCP in 1998 with such end of providing a catechetical perspective to the continuing discourse.)

© Denz Dayao / CBCP Media

CBCP Monitor

CATECHISM ON THE CHURCH AND POLITICS mon good as the goal of political activity; (c) authority and power as a divine trust for service; (d) autonomy and mutual collaboration between the Church and the political community.

This is why Jesus not only forgave sins but also healed people from sickness. The Church must likewise bring the healing grace of salvation to the temporal, including political, sphere.

Part II: The Relationship Between Church, State and Politics

Are there other reasons why the Church must be involved in politics?

Yes, there are. Another reason is because salvation of the human person is from personal and social sin.

We know that in the political field, social sins unfortunately abound, such as graft and corruption, “dirty politics” of “guns, goons, and gold”, deceit and unprincipled compromises, “politics of greed”. In the mind of the Church, systems where such social sins have been imbedded through constant practice are “structures of sin or structures of injustice.”

Still another reason is because the Church has an Option for the Poor. In the Philippines, politics is heavily tilted against the poor. The poor often become in a real sense voiceless and powerless. Laws are often passed that merely support vested interests rather than promote the common good of all.

Finally, because John Paul II said that the concrete human being living in history is “the way for the Church” (RH, 14; CA, 53-54). The temporal and spiritual development of the total human person is the way by which the Church accomplishes the mission to

What is the basis for the Church’s mission in politics?

The main reasons why the Church has a mission in politics are the following: First, because politics has a moral dimension. Politics is a human activity. It may hurt or benefit people. It can lead to grace or to sin.

Second, because the Gospel and the Kingdom of God call the Church to political involvement. To proclaim the gospel to all creation necessarily includes evangelizing the political world. Moreover, at the center of Jesus’ mission is the proclaiming of the Kingdom of God. But the Kingdom of God calls us to repentance and renewal (Mk. 1:15). This call to renewal is addressed likewise to the political field.

Third, because the mission of the Church of integral salvation involves the political sphere. Integral salvation is the salvation of the total person, soul and body, spiritual and temporal.

proclaim the Gospel. We know very well that politics can dehumanize the human person and entrap the person in sinful behavior or structures.

In short, politics cannot claim to be above or outside the natural law and the moral law. Politics has moral and religious dimensions. Therefore, the Church has to be involved in the political world.

Is not the Church’s involvement in politics “political interference”?

“Political interference” takes place when the Church involves itself in politics in a way that is not justified by her mission or when such involvement is against the Constitution. But the mission of the Church requires her, for instance, to denounce political attitudes, behavior and structures that run counter to the Gospel and to the Reign of God or that militate against the common good and the integral salvation of the human person, especially of the poor. Also in accord with her mission is for the Church to issue moral guidelines regarding the qualifications of political candidates. It would be “political interference” if the Church were to be involved in way that is not in keeping with her mission to evangelize, or if the Church were to violate the Constitutional mandate of “separation of Church and State.”

(To be continued next issue)

What does “separation of Church and

The Relationship Between Labor and Private Property (Excerpted from the Compendium of the Social Doctrine of the Church, # 282-283)

THE Church’s social Magisterium sees an expression of the relationship between labour and capital also in the institution of private property, in the right to and the use of private property. The right to private property is subordinated to the principle of the universal destination of goods and must not constitute a reason for impeding the work or development of others. Property, which

is acquired in the first place through work, must be placed at the service of work. This is particularly true regarding the possession of the means of production, but the same principle also concerns the goods proper to the world of finance, technology, knowledge, and personnel.

The means of production “cannot be possessed against labour, they cannot even be possessed for possession’s sake”. It becomes ille-

gitimate to possess them when property “is not utilized or when it serves to impede the work of others, in an effort to gain a profit which is not the result of the overall expansion of work and the wealth of society, but rather is the result of curbing them or of illicit exploitation, speculation or the breaking of solidarity among working people”.

Private and public property, as well as the various mechanisms of the economic system, must be oriented to an economy of service to mankind, so that they contribute to putting into effect the principle of the universal destiThe Relationship / P12

Message

12 Dear Brothers and Sisters, 1. World Mission Sunday, which we will be celebrating on Sunday, 22 October, is an opportunity to reflect this year on the theme: “Charity: soul of the mission”.

Unless the mission is oriented by charity, that is, unless it springs from a profound act of divine love, it risks being reduced to mere philanthropic and social activity. In fact, God’s love for every person constitutes the heart of the experience and proclamation of the Gospel, and those who welcome it in turn become its witnesses.

God’s love, which gives life to the world, is the love that was given to us in Jesus, the Word of salvation, perfect icon of the Heavenly Father’s mercy.

The saving message can be summed up well, therefore, in the words of John the Evangelist: “In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him” (I Jn 4: 9).

It was after his Resurrection that Jesus gave the Apostles the mandate to proclaim the news of this love, and the Apostles, inwardly transformed by the power of the Holy Spirit on the day of Pentecost, began to bear witness to the Lord who had died and was risen. Ever since, the Church has continued this same mission, which is an indispensable and ongoing commitment for all believers.

2. Every Christian community is therefore called to make known God who is Love. In my Encyclical Deus Caritas Est, I wanted to pause and reflect on this fundamental mystery of our faith. God imbues the entire creation and human history with his love.

In the beginning, man came from the Creator ’s hands as the fruit of an initiative of love. Later, sin obscured the impression of the divine within him.

Deceived by the Evil One, Adam and Eve, our first parents, failed to live up to the relationship of trust with their Lord, succumbing to the temptation of the Evil One who instilled in them the suspicion that the Lord was a rival and wanted to limit their freedom.

So it was that they preferred themselves to divine love freely given, convinced that in this way they were asserting their own free will. They consequently ended by losing their original happiness and

Vol. 10 No. 13 October 9, 2006

Message of His Holiness Benedict XVI for the 80th World Mission Sunday 2006

“Charity: Soul of the Mission”

(Get a good picture of the pope, extending his hands to people)

they tasted the bitter sorrow of sin and death.

However, God did not abandon them. He promised salvation to them and to their descendents, announcing in advance that he would send his Only-begotten Son, Jesus, who in the fullness of time was to reveal his love as Father, a love capable of redeeming every human creature from the slavery of evil and death.

In Christ, therefore, immortal life was communicated to us, the very life of the Trinity.

Thanks to Christ, the Good Shepherd who did not abandon the lost sheep, human beings of all time were granted the possibility of entering into communion with God, the Merciful Father who was prepared to welcome home the Prodigal Son. An astonishing sign of this love is the Cross. Christ’s death on the Cross, I wrote in the Encyclical Deus Caritas Est, is “the culmination of that turning of God against himself in which he gives himself in order to raise man up and save him.... This is

love in its most radical form.... It is there that this truth can be contemplated. It is from there that our definition of love must begin. In this contemplation the Christian discovers the path along which his life and love must move” (n. 12).

3. On the eve of his Passion, Jesus bequeathed as a testament to his disciples, who had gathered in the Upper Room to celebrate the Passover, the “new commandment of love—”mandatum novum”: “This I command you, to love one another” (Jn 15: 17). The brotherly love that the Lord asked of his “friends” originates in the fatherly love of God. The Apostle John noted: “He who loves is born of God and knows God” (I Jn 4: 7). Therefore, to love according to God it is necessary to live in him and of him: God is the first “home” of human beings, and only by dwelling in God do men and women burn with a flame of divine love that can set the world “on fire”.

It is not difficult, then, to understand that authentic missionary con-

cern, the priority commitment of the Ecclesial Community, is linked to faithfulness to divine love, and this is true for every individual Christian, for every local community, for the particular Churches and for the entire People of God. The generous readiness of disciples of Christ to undertake works of human and spiritual advancement draws vigor literally from the awareness of this common mission. These works, as the beloved John Paul II wrote in the Encyclical Redemptoris Missio, witness to “the soul of all missionary activity: love, which has been and remains the driving force of mission, and is also “the sole criterion for judging what is to be done or not done, changed or not changed. It is the principle which must direct every action, and the end to which that action must be directed. When we act with a view to charity, or are inspired by charity, nothing is unseemly and everything is good’” (n. 60).

Consequently, being missionar-

Text and Context / from p11 all belong to one family. Today we are celebrating the feast of a great saint, St. Vincent the Paul, the friend of the poor. Let us pray that we may be like him in loving the poor. And he began the Mass.

The homily of Msgr.

Gerry was like a catechism class. He told them about love, about sharing. He asked them what they thought about love, about sharing. Their answers were bits of wisdom.

And I remembered what Jesus said in the Bible: I praise you Father, Lord of heaven and earth, for although you have kept these things from the learned and the wise, you revealed them to little children.

Msgr. Gerry went on to tell his Grade 5 boys and girls about Jesus, about his love, about how he shared this— all like a story, simple but fascinating. At this point I felt the onrush of a coughing fit so I quietly left the chapel to let my cough run free at the end of the hall. A student passing by came near me and solicitously said: Good morning ma’am, are you alright?

And I remembered Prof. Mary

CBCP Monitor

Ann Glendon’s basic rules of social life, customs as treasures of a people, Christian life as matrix of civilization— WOW ! These are being practiced here in Nazarene Catholic School.

After the meeting on my way to the office, all I could think of was: it works. It still works. Give the young people the Absolute Basic—JESUS. Tell and re-tell his story to them, from the time they first come to school to learn how to read and write, how to add and subtract, how to multiply and divide. Tell them the Absolute Truth on which all lessons are grounded. Abba, Father—God who is Love— who made them in his image and likeness, and gave them the whole of his creation to take care of and multiply so that there will be enough for everyone’s fullness of life.

Tell them about the Son of God, Jesus Christ, who out of love for his Father became like us, to show us how to have fullness of life and, out of love for us, gave up his own life to ensure that this fullness of life may be ours forever. Tell them

ies means loving God with all one’s heart, even to the point, if necessary, of dying for him. How many priests, men and women Religious and lay people, have borne the supreme witness of love with martyrdom even in our times!

Being missionaries means stooping down to the needs of all, like the Good Samaritan, especially those of the poorest and most destitute people, because those who love with Christ’s Heart do not seek their own interests but the glory of the Father and the good of their neighbor alone.

Here lies the secret of the apostolic fruitfulness of missionary action that crosses frontiers and cultures, reaches peoples and spreads to the extreme boundaries of the world.

4. Dear brothers and sisters, may the World Missionary Day be a useful opportunity to understand ever better that the witness of love, the soul of the mission, concerns everyone. Indeed, serving the Gospel should not be considered a solitary adventure but a commitment to be shared by every community.

As well as those who are in the front line on the frontiers of evangelization—and I am thinking here with gratitude of the men and women missionaries—many others, children, young people and adults, with their prayers and cooperation, contribute in various ways to spreading the Kingdom of God on earth. It is to be hoped that this participation will continue to grow, thanks to the contribution of one and all.

I willingly take this opportunity to express my gratitude to the Congregation for the Evangelization of Peoples and to the Pontifical Mission Societies (PMS), which are dedicated to coordinating the efforts made in every part of the world to support the activity of those on the front lines on the missionary frontiers.

May the Virgin Mary, who collaborated actively in the beginning of the Church’s mission with her presence beneath the Cross and her prayers in the Upper Room, sustain their action and help believers in Christ to be ever more capable of true love, so that they become sources of living water in a spiritually thirsting world. I wish this with all my heart, as I impart my Blessing to you all.

From the Vatican, 29 April 2006 BENEDICTUS PP. XVI

The Relationship / from p11 about the Holy Spirit, God given to us, to be our power to be more for others, our power to make Jesus the first of many brothers and sisters.

Then use all the power of information, communication, technology, sciences and the arts to creatively format this Absolute Truth as the identity of Catholic schools and universities. The identity that cuts across everything—from learning modules to the curriculum, from formators, teachers, superintendents and administrators to the students.

The Catholic schools and universities in the forefront shaping a different future, introducing a culture with a soul, and re-creating the Filipino youth as a new creature.

The Holy Father, the great Pope John Paul II who was the Pope of the Youth, always believed this can happen. When the young people in the XII World Youth Day in Paris, August 1997, asked him where they will turn to, where they will find love, where they will find life—he told them: Dear young people,

like the first disciples, follow Jesus! Do not be afraid to draw near to Him, to cross the threshold of His dwelling, to speak to Him face to face as you talk to a friend.

He himself will make it possible for you to receive that life and practice it with the help of His grace and the gift of the Holy Spirit.

For CEAP, for the Vatican’s PCF, for the FABCOSC, for all of us, amidst typhoons and sunshine, darkness and light—the answer to all our joys and hopes, our grief and anguish is JESUS. “Only from Christ can there be answers that do not deceive or disappoint.” (PJPII. WYD 1997) Msgr. Gerry Santos is using this answer in Nazarene Catholic School and with promising results. Why not start using this, too, in our homes, in our offices, in all our relationships.

What joy . . . with so many JESUS around!

nation of goods. The issue of ownership and use of new technologies and knowledge—which in our day constitute a particular form of property that is no less important than ownership of land or capital—becomes significant in this perspective. These resources, like all goods, have a universal destination; they too must be placed in a context of legal norms and social rules that guarantee that they will be used according to the

criteria of justice, equity, and respect of human rights. The new discoveries and technologies, thanks to their enormous potential, can make a decisive contribution to the promotion of social progress; but if they remain concentrated in the wealthier countries or in the hands of a small number of powerful groups, they risk becoming sources of unemployment and increasing the gap between developed and underdeveloped areas.

Si Erika / from p14 si nanay lang, wala nang iba.

Hindi naman sinasabing hindi na tayo dapat magnilay sa kahapon para matuto sa kasaysayan. Hindi naman sinasabing hindi na tayo maghahanda para bukas. Basta ngayon. Basta si Hesus lang ang Diyos ko, Hindi ang kung sinusinong diyos na nagbabawal maglibing kung lunes, bawal magpakasal kung biyernes, bawal ang itim na pusa... basta si Hesus lang ang Diyos sa buhay ko, hindi ang diyos ng papuri, ang diyos ng salapi, ang diyos na laging pumapansin, at kung sinu-sino pang diyos ng lipunang Pilipino.

Basta magkakasama tayo

ngayon, pahalagahan ang mga sandaling ito kasi hindi na ito maibabalik pa: pahalagahan mo ang pagiging pari: hindi na mauulit ito; pahalagahan mo ang pagiging ina ngayon, bukas, malalaki na sila, hindi mo na madadala sa isang tingin lang; pahalagahan mo ang pagiging ama ngayon, bukas, lolo ka na; pahalagahan mo ang pagiging layko ngayon, bukas, iba na naman ang mga karansan.... pahalagahan mo ang ngayon at dito ng buhay mo.

May matututunan tayo sa mga bata. Kung hindi, hindi ka makakapiling ni Hesus.

CBCP Monitor

Statements

Vol. 10 No. 13 October 9, 2006

13

Pastoral Letter to the Reverend Members of the Clergy, Women Religious and Laity of the Archdiocese of San Fernando, Pampanga Then, the Secretary of State reviews the clear position of Pope Benedict XVI in favor of interreligious and intercultural dialogue. Meeting with representatives of Muslim communities in Cologne, Germany on August 20, 2006, he said that dialogue between Christians and Muslims “cannot be reduced to an optional extra” adding: “The lessons of the past must help us to avoid repeating the same mistakes. We must seek paths of reconciliation and learn to live with respect for each other’s identity.”

As for the quotation of the opinion of the Byzantine emperor which he quoted, the Pope made it clear that he does not mean to make that opinion in any way his own since a careful and complete reading of his lecture will show that this main them was “a clear and radical rejection of the religious motivation for violence, from whatever side it might come.”

In conclusion, the Pope himself underlined the true meaning of his Regensburg address, which was “an invitation to frank and sincere dialogue, with great mutual respect.”

It is an invitation that is mutual for it is not only Christians who invite Muslims to dialogue but Muslims also who invite Christians to a dialogue which respects each other ’s identity. We are happy to note that in the Philippines there is this mutual dialogue going on for many years now between Christians and Muslims especially in Mindanao as promoted by the Bishops-Ulama Conference.

Finally, we address our prayers to Mary, whom Muslims likewise honor as the virgin Mother of Jesus, to help all men and women of goodwill to understand the correct meaning of the Pope’s address so that together Christians and Muslims may promote social justice and pace in our times. +PACIANO B. ANICETO, DD Archbishop of San Fernando, Pampanga October 1, 2006

7 Questions / from p5 gram. But, definitely, as I have mentioned during our last clergy assembly, we’ll make the social concerns year a year when our people would truly feel the implementation of the Church’s social concern agenda in the spirit of the Church’s social doctrines and teachings.

What about the Church’s engagement in politics. Is this part of the Church’s social concern agenda?

Very much so. You know, even long before as a formator in Iloilo seminary, then as auxiliary bishop of Cebu, and even as bishop of Calbayog, it has always been my

strong conviction that politics is an area where the Church could really come in, not in a sense of supporting or competing with a particular politician, but in giving direction of moral guidelines. I have a strong conviction that politics is an important aspect of our life if only to be left completely to the politicians. Meaning to say, all of us should get involved in it, including the Church—not in terms of partisan politicking, but in terms of providing moral principles and guidelines.

Expect then that, time and again, the Church will always come out with statements or guidelines as de-

fined precisely by the CBCP in its exhortation on politics. In this sense, people are enlightened as to the importance of this aspect of our life and, of course, as to the best we can exercise our political rights.

Lastly, what’s your take on the secular media?

Even as before, I already believed that the media people are our collaborators or partners. I’d like to mention that even as bishop of Calbayog before, we have had such a wonderful working relationship with the media people in general. To me, I consider media people as

Laiko Lampstand / from p7 equally as important as catechesis and family evangelization programs.

This is an area of advocacy for the laity.

I recently talked to Mrs. Sony Sison, widow of Sito Sison, past president couple of the Christian Family Movement (CFM), also the pioneer for the advocacy—Families of Overseas Workers on what CFM has planned as outreach for the Filipino Diaspora families. She expressed that counseling solo parents has been effectively programmed by the Solo Parent group of CFM. They passed on this training program to CFM groups in the Philippines. However, the need for more people to help in this family evangelization program is so great that it needs the help of the dioceses to include the Families for Overseas program in their Family Life Apostolate. Before an overseas worker parent leaves the country, he/she enrolls in the evangelization program for the Families of Overseas Workers. CFM will prepare specific activities to include spiritual enrichment exercises as well as psychological help. Managing of fi-

friends and as co-workers in evangelization. I have no doubts that media people are also motivated by being able to share what could inspire, what could provide development or progress, or what could help people live a good and enjoyable life.

Hence, it would then just be a matter of continuing dialogue, of sharing, working out, and collaborating with them. Basically I believe in the goodness of people, and I believe media people have that also in mind. For me, there is a desire among media people to bring about good ends in what they are doing.

© bayan.ph

LAST month, Pope Benedict XVI visited his Catholic Bavarian homeland in Germany. He used this historic visit to emphasize the key message of his pontificate to a Western world that had become deaf to the voice of God: “Listen!” he said preaching of a God who liberates and loves us: “The world needs God! We need God”.

This was at the heart of his speeches and homilies in Germany: that it was vital that Catholics proclaim clearly that the God we believe in is a God who has a human face, a face of love for all men and women.

That is why great was his shock and sorrow that a few passing passages in his academic lecture in the University of Regensburg were taken out of context, not properly translated and thus removed from the overall context of his university address to professors and students.

We, the People of God in the Archdiocese of San Fernando, Pampanga feel this sorrow of our Holy Father. We can best express our unity with His Holiness by understanding the true meaning of his Regensburg address so that we might not be confused by biased media reports which only serve to fan unreasonable reactions by some sectors.

And the best explanation we can go to is contained in the Declaration of September 16, 2006 made by the new Secretary of State Cardinal Tarcisio Bertone.

First, he states that official position of the Catholic church concerning Islam as expressed in the conciliar document Nostra Aetate: “The Church regards with esteem also the Muslims. They adore the one God, living and subsisting in himself; merciful and all-powerful…”

( o a

Sympathy and Alarm IN the spirit of Ecumenism, we express our sympathy to the Supreme Council of Bishops of the Philippine Independent Church over the death of Bishop Alberto Ramento. What is saddening and shocking are the circumstances surrounding his killing.

Our Conference of Bishops in several pastoral statements has already denounced the increasing number of extra-judicial killings of journalists, activists and militants over the years. What is alarming is that so far the actions that have been taken do not yet satisfy the demands of justice especially for the victims

and their relatives. As is usually said: “Justice delayed is justice denied.”

Will the case of Bishop Ramento be another reason for us to say that this country is no longer safe for those who announce the truth and denounce immorality? The command of God in the Bible is simple and straightforward “Thou shall not kill!” +Angel N. Lagdameo Archbishop of Jaro President, CBCP October 4, 2006

Visit us online at • www.cbcponline.net/cbcpmonitor

Tidbits / from p7 nances may also be a necessary training input for specific families.

I remember the remark of the late Cardinal Jaime Sin, who commented that our overseas workers are missionaries for the re-Christianization of first world countries whose families have stopped going to Church.

It is a fact that when one goes to European countries and hear mass on Sundays, invariably most of the Church-goers are Filipinos. Hurray for the Filipino Overseas Worker!

The Christian Family Movement which is now celebrating its 50th anniversary, must seriously undertake the family apostolate, Families of Overseas Workers. I am sure that with many talented couples of the Christian Family Movement who in the past successfully introduced the Marriage Encounter and the Family Encounter in the Philippines, this work of love, the apostolate for the Families of Overseas Worker, will surely succeed. What it needs is the full support of the priests in all the parishes where solo-parent families abound.

communities that exist, we have agents who must be collaborators in the parish if we are to have ‘integrated’ pastoral care” (ZE06092401).

However, to call these charismatic movements and communities to work in the parish, integrating them into the program and work of the parish, demands from the pastor and the faith communities much prudence, wisdom and patience. As John Paul II exhorted the bishops in a meeting in Rome in 1999: “Your first task, in fact, is to open the eyes of your heart and mind to recognize the multiple ways the Spirit is present in the Church, to reflect on these and to lead them to unity in truth and charity” ( ZENIT990620).

The first task of the

pastor is to recognize the specific charism of each group and respect it for what it is. It is this charism of the founder that renewed the parishioners to the faith, sustained them to this new found spirituality. Ecclesial movements and faith communities have therefore their own unique way of expressing the faith.

That has to be respected; their uniqueness to be upheld at all times.

For their part, the lay movements and faith communities must be aware that their faith is not somewhere in the air, but exists in the concrete reality called the local Church, nay, the parish.

Any movement is a concrete ecclesial reality, the reason for its existence is in its communion with the Church. This is a com-

munion that has to be lived in relation not only to the Roman Pontiff, but most especially to the local Church where the initial discernment of the charism has been done.

The Pontifical recognition is indeed an honor, but not at all a license for the community to declare independence from the parish life and structures.

Rather, it is a constant reminder to the community to integrate itself deeper into the parish life. As the document Christifideles Laici wisely admonished the charismatic communities: “No charism dispenses a person from reference and submission to the Pastor of the Church” (n. 24). Hence, communities have to listen to the invitation of the parish priest to be integrated to the existing parish struc-

tures. Sensitive issues have to be ironed out, frictions doused off through constant dialogue, childish jealousies sloughed off.

To rediscover therefore the parish is a twofold task. It is the task of the members of the faith communities and lay movements to discover their true identity, that is, they are not just members of renewal groups, but they are first and foremost sons and daughters of the parish. Secondly, it is the task of the parish priest to discover within his own parish the vast wealth of pastoral and spiritual opportunities deeply hidden by the Holy Spirit in the heart of the members of these lay movements, ready to be tapped for the renewal of his parish.

CBCP Monitor

Reflections

14

Heroism in the Ordinary

by Fr. Roy Cimagala LAST October 6 was the fourth anniversary of the canonization of a holy priest who made a quiet but effective revolution in the world of spirituality. His name—St. Josemaria Escriva, founder of Opus Dei. The first time I read his books many years ago, what immediately struck me was the forcefulness and practical sense his words possessed. While always educated and refined, they transmitted a lot of common sense, of affection and of being street-smart.

He seemed able to open people’s consciences, to read and understand them with what later on I learned to be Christian compassion and charity. He did not present theories. He just talked in a language the heart could easily assimilate.

Right now, theologians are studying his thoughts and arguments, and are drawing precious lessons, indicating the richness of his spiritual and pastoral legacy.

As far as I was concerned, it did not take long for me to realize that he was talking about a sanctity that was not lost in sophisticated theories and elaborate practices.

There was the quality of

immediacy, of the here and now, about the kind of holiness he was preaching about. I understood that holiness cannot and should not be some remote ideal to pursue. It has to be lived now, no matter how imperfectly.

I understood from him that the drama of sanctification takes place in one’s heart, and is played out mainly in the small, ordinary things of our life, and seldom, if ever, in the public stages of extraordinary events.

It’s the drama of to whom you give your heart—to God or to oneself. And this choice is always at the center of our life, our thoughts, words and actions. It’s the choice that we always have to make and that ultimately defines us.

The drama can have its difficult moments, but St. Josemaria practically screamed his reassurance that God is our Father who loves us even to the

point of sending the Son to us, and the Son finally offering his life for us.

When I started the practice of reading the gospels, I then met divine words that explain these convictions St. Josemaria was so full of. “Where sin abounded, grace abounded even more,” St. Paul said (Rom 5,20). And in another letter, “For this is God’s will, your sanctification.” (1 Thes 4,3) For most of us, our sanctity is in the heroism of our self-giving to God and to others in the ordinary circumstances of our life. It’s in the effort to try to understand an annoying companion, or in putting the finishing touches to one’s household chores.

It’s in the smile we try to evoke in spite of contrary feelings, or in the hidden and persevering effort to study and work. It can be in the faithful and generous living out of one’s commitments, big and small, public and private.

SI ERIKA, at iba pa...

by Fr. Jhun Villanueva ANG taon ay 1995. Isang Linggo, kapistahan noon ng Sto. Niño, ako ay nakadestino pa sa Balanga noon. Sa lumang kumbento na ang hagdan paakyat ay parang “hanging bridge”, isang tanghali, ay nakita kong paakyat ang isang babaeng parang Nanay ko na sa edad. Dahan-dahan ang kanyang pag-akyat, sinalubong ko at inalalayan.

Pinaupo sa kawayang upuan na hanggang ngayon ay buhay pa sa bagong kumbento, ang babae ay nagpakilalang labandera sa isang restawran sa may kalsadang papuntang Tuyo. Hindi lang daw restawran ito. Pag gabi, may mga patay-sinding ilaw at mga babaeng may pinta ang mukha, sabi niya.

Sa kamay ng babaeng ito ay isang kahon ng katol. “Pababasbasan ko po, Father”, sabi niya. “Hindi po nanay binabasbasan ang katol”, sabi ko. “Hindi po katol ito, Father. Ang laman nito ay si Erika”. May halong pagkamangha at pagkalito, kinuha ko ang kahon ng katol, binuksan, at nakita ko si Erika. Isang batang patay—inabort daw ng ina sa restawran, inihulog sa toilet bowl, at napulot ng

babaeng nagpakilalang labandera na ayaw sabihin ang pangalan. Kinabahan ako. Sa itsura ng bata, babae nga siya. Humigit kumulang 4 na pulgada ang haba, maitim o dark violet ang kulay. Siya pala si Erika.

Ang sanggol na si Erika.

Hindi na mawala sa isip ko si Erika.

Masyadong ironic.

Masyadong malungkot. Matapos kong magmisa ng 4 noong Linggong iyon, ang mukha ni Erika ang pumasok sa isip ko at kanyang higaang kahon ng katol. Matapos kong maipahayag ang Salita ni Hesus na “Ingatan ninyo na huwag hamakin ang isa sa maliliit na ito.

Sinasabi ko sa inyo: sa langit, ang kanilang mga anghel ay laging nasa harapan ng aking Ama.”, dumating ang isang kagaya ni Erika, at marami pang hindi na nabasbasan, at marami pang naihulog sa toilet bowls, at marami pang itinapon na lamang sa kung saan. Ang sabi ni Hesus...”Ingatan ninyo na huwag hamakin ang isa sa maliliit na ito...” Ewan ko lang kung ilan pa ang susunod kina Erika. Sana ay natuto na siyang sumayaw ng otso-otso ngayon o kaya ay “Totoy Bibo” at kung

Bo Sanchez

Know Your Deepest Desires WHEN I was getting married, I cried “Heeeeeeeelp!”

I wanted to call the Fire Brigade. The Marines! The SWAT team. Power Rangers! Batman and Robin. Lois and Clark! Jacky Chan.

Anybody!

Why? Because I felt incredibly awkward.

To say “I was getting married,” was like as saying, “I’m blonde” or “I’m from Pluto” or “My nose is gorgeous.” Because if you’ve

been reading the stuff I wrote a few years back, you’d probably recall these lines from me: “My friends, I want to remain celibate for life. Will He give me the grace to remain so?

I’m giving myself two years to pray for the blessing of celibacy.

If I find it, and I really hope I do, I’ll make a more permanent decision at that time...”

Well, that was written in December of 1995.

And I didn’t find the grace. Sniffle.

I prayed for the gift of celi-

It can also be in maintaining both human and Christian integrity in one’s business and politics, even if the environment is filled with structures of sin.

The expressions of sanctity can be endless because the love that propels it never says enough. They remain constant whatever the circumstances, converting ordinary circumstances into paths to love God and others.

There is nothing mushy nor showy in his idea of sanctification, but it can generate tons of tender feelings, of exuberance, and of apostolic zeal.

It finds thrill in the routine of every day, joy and peace in every moment.

And the more I got to know about St. Josemaria, the more I got convinced of the consistency between his words and his deeds. And yes, he can easily throw a spell on you, the kind that leads you to conversion and self-giving.

When I read St. Paul’s “We speak not in the learned words of human wisdom, but in the doctrine of the Spirit, comparing spiritual things with spiritual.” (1 Cor 2,12), I think of how St. Josemaria entered my life and affected it.

The greatest lesson I learned from him is that loving and achieving sanctity is just a matter of decision of the heart that can and should be made at any time and in any place. On the part of God, his grace never lacks. It’s our call.

anu-ano pang “pasaway” na tugtog. O baka sila na ang mga ipinanganak na magiging politikong magpapabago sa mukha ng ating lipunan, o magbibigay ng pag-asa sa kapuwa....

Ano ba ang nasa isang bata na dapat matutunan nating matatanda? Marami. Pero nais kong magbigay lamang ng isa: ang kakayahan ng mga bata na pahalagahan ang ngayon, ang kasalukuyan. Tayong matatanda, hindi na mapakali sa ngayon at dito ng buhay natin. Oo nga, ang relo natin at kalendaryo ay para sa oras at araw na ito, pero ang diwa ay para sa bukas: ano kaya ang daratnan ko? Babatiin kaya ako ni ganito at ganoon? Okay kaya ang bagong pari?

Papasa kaya siya sa panlasa ni kuwan at ganoon? At kung anu-ano pang abalahin ng bukas. O pwede ring nasa nakaraan pa ang diwa natin. Na stroke si Tisya kasi galit na galit siya nang makita si Weng na nakasagutan niya noong isang taon sa may palengke. Nanginginig sa galit si Petra kasi hindi siya napagbigyan sa kanyang request na magbakasyon noong isang buwan....

Ang bata ay walang pakialam sa kahapon at sa bukas. Paluin mo siya. Bukas, babalik siya sa iyo. Hindi man niya iniiisip kung ang mga loyalista ni FPJ ay mag-aalsa.

Ang mahalaga sa kanya ay ito: yakap siya ng kanyang ina, kinakantahan ng kahi’t na sintunadong “Bulaklak” ng SexBomb, basta

bacy.

He gave me the gift of marriage instead.

(Mom, don’t cry too much. My son may be a bishop.)

In this whole discernment process about my future, I realized two important things about me.

1) I love being a lay preacher. I love it too much to give it up for a roman collar and velvet stole and church altar.

Preaching as a normal human being works too well for me.

2) My heart longs for a female companion too much, too often, too strongly. What can I say? I’m made for luv. (Oh no. I’m watching too many Meg Ryan movies.)

Si Erika / P12

A friend of mine tells me that searching for the will of God “out there” is a big boo-boo. Because His will for us is in the depths of our hearts. We’ll discover His plan for our lives in our DEEPEST DESIRES. (Still, it’ll take prayer and time to find out what they are!)

When God made us, He implanted within us a burning desire for His will. He’ll never twist our arm and say, “Be a priest!” or “Be a nun!” or “Get married!” or “Be the Tom Cruise of the Philippines.”

He won’t force.

Because we’ll simply desire His will.

Period.

Vol. 10 No. 13 October 9, 2006

Up High

by Nov. John Jay C. Magpusao, OSC I LOVE to ride an airplane.

It gives me a kind of “high” feeling up there.

It is not often that I am able to ride this awesome craft made by the brilliant minds of the gifted inventors and scientists our world ever had. Looking at these air vessels with amazement, what an intelligence and skills is all that I scream to myself. With this, I consider each ride a blessing, such a rare opportunity for me.

The number of times I rode an airplane can still be counted by the fingers on my hands. I had one international flight and couples of domestic flights. My first flight was when I was in Grade V, Davao-Cebu with my Mama. My latest, well, just this summer, Davao-Manila.

The “high” feeling I had when I was thousands of feet above sea level was brought about by the spectacular view of the vast seas and oceans, small and big islands below. It’s moreover incredible to think that the wide roads, big infrastructures, and tall buildings, plus the trees, forests, and mountains, that surely dwarf me, can be viewed as miniatures from the top, just like the Lego my Aunt Mely gave me when I was a kid. And oh, the levitational sensation I felt every time the airplane glided and suddenly descended to defy airpockets!

My neck almost stiffened every trip because I made it a point that I should be comfortably positioning myself in the window seat.

The request I always say to the officer when checkingin at the airport.

By being in the window seat, it was possible for me to see what’s beneath. I also enjoyed watching the mechanical movements of the plane’s wing (of course, I can only see one side) when it adjusted to changes of wind velocity.

But more than them, the “high” feeling was delightfully offered to me by the beautiful clouds up there. Minus the plane, I could possibly be in the clouds! Sparkling white tremendously big cottons or comfy pillows so inviting to hug and sleep on.

Seeing these clouds, I can’t help but hold on to my childish concept of heaven.

That it is up there in the clouds… That up there in the clouds is the Golden Gate and there is Jesus Christ waiting for me with a smile and a warm sweet embrace (of course, I project heaven as my final destination!).

Thanks be to God that with all my trips, I touched down safe and sound.

When the plane touched down at the Ninoy Aquino International Airport in my latest travel in the air, it signaled the start of the new journey of my life. That touch down eventually led me here in the City of Pines.

But a vacation grande, it is not, though… (Master Rey told us!)

I’m now in my Novitiate Formation here in Baguio City. What a “high” feeling touching down here!

Cool breeze.. Fog… Rain… Warm sunshine…

Pine trees… Chirping of the birds… White butterflies in the garden… Silent days and nights… Lots of prayers…

‘Tis no longer my first time to be here in Baguio but like my other Novice brothers, excitement ran through my nerve endings as we climbed up here.

New life… New experiences… New challenges…

With God. I’m so thankful for this stage of my life, for this stage of my formation, and for this vocation.

As always been said by the priests and the religious, the life I am having right now is a gift. A gift from God. A wonderful gift that also needs my participation in nurturing it, in making it rooted and grow, and nourishing it. And so I’ll be able to effectively share my life, this gift, to the vineyard of God, most especially to the poor and the sick.

When I stepped on the ground of the St. Camillus Novitiate last 7 o’clock in the evening of the 31st day of May, 2006, I was (and still at the press time) looking forward to a fruitful, enriching, and intimate relationship with the Lord throughout the one whole year of Novitiate Formation. It is my prayer that may the coolness of Baguio be the source of warmth, comfort, and inspiration from God for us 11 new Novices.

As I sat down in front of the computer encoding this reflection, I was having another “high” feeling. I was not riding an airplane, neither was I in the clouds, but we just had our morning prayer and meditation at the veranda earlier. So heavenly was the feeling to just sit back, relax, close my eyes, and feel the morning cool breeze of Baguio, mixed with the warmth spelled on my face and skin by the morning sunshine, and the sweet music of the chirping of the birds flying and hopping from one pine tree to another.

And as I opened my eyes at the end of the morning communion, white butterflies accented the beautiful flowers in the garden below.

With inner peace and joy, I could loudly hear in my brain my heart singing a line from the danceable beat of Gloria Estefan’s song, “…heaven’s what I feel when I’m with YOU…” Nov. 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. Please visit www.orderofsaintcamillus.org.

CBCP Monitor

CINEMA Reviews

Vol. 10 No. 13 October 9, 2006

Title: TALLADEGA NIGHTS Running Time: 70 mins Lead Cast: Will Ferrell, John C. Reilly, Leslie Bibb, Amy Adams, Michael Clarke Duncan, Sacha Baron Cohen, Greg Germann, Gary Cole Director: Adam McKay Producers: Judd Apatow, Jimmy Miller Screenwriter: Will Ferrell, Adam McKay Music: Alex Wurman Editors: Brent White Genre: Action / Comedy Cinematography: Oliver Wood Distributor: Sony Films Location: Southern USA Technical Assessment: Moral Assessment: ½ CINEMA Rating: For viewers 14 and above

Ricky Bobby (Will Ferrell) grew up in speed following his father's principle "If you're not first, you're last". As an adult he works as a technical team of a NASCAR racer until he gets a break to prove his fiery velocity in the racetracks. He is transformed into a hero and most sought after endorser.

Too much too soon transforms him and family into a bratty monster with no manners. However, his career is threatened when his manager brings in Jean Gerard (Sacha Baron Cohen), a French Formula One racer with enough sophistication and technique to dislodge Bobby in his place. Bobby fights back and in an aggressive speed race meets an accident that further damages his career as racer. He becomes a psychosomatic, imagining himself on fire or paralyzed and freMattie Webber (Kristen Bell) checks on her boyfriend Josh (Jonathan Tucker) who appears disturbed to her. They talk and yet within the short span together, he manages to slip into another room and hangs himself. Shocked by the suicide, nevertheless, she notices frantic messages on her computer coming from Josh: about something terrible happening and what to do about it. She looks for Josh's computer and finds it with the buyer Dexter McCarthy (Ian Somerhalder), who has not plugged it in nor used it since its purchase. Dexter looks for an ans w e r, going through Josh's computer's hard drive, where he finds disturbing information. He and Mattie learn that Josh caused the opening of a passageway into another dimension. He wants them to close it.

This horror-suspense story does not succeed in being scary.

It is a takeoff of a Japanese horror movie Kairo shown in 2001, written and directed by Kiyoshi Kurosawa. Pulse centers on a mistake committed on the computer leading to the opening of an access between this world and another dimension, resulting in a chaotic takeover of a town. The sequences have a lackluster pacing. There are no really suspenseful moments. The story is run

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quently turning himself into the town's laughing stock. As his career plummets, so do his finances and his family. He loses his wife to his best friend Cal (John C. Reilly). He is taken in by his mother and is forced to bond with his long time absentee father, Reese Bobby (Gary Cole) in an effort to regain his career and find himself.

The film is decently done with high-speed races pulsating every other minute. The editing and camera works are crisp and interesting creating a fast paced drama interjected with comic relief now and then.

Not only does McKay display a strong grip on his actors and the camera, he also gets the grit, heat and feel of NASCAR racetracks with a near-documentary sensibility. This is perhaps the film's most surprising

dimension, aided by Oliver Wood's ace wide screen lensing, and CG racetrack and car crash effects. The actors have enough chemistry and rapport to pull off emotional and hilarious situations. However, the producers' attempt to make it into a satire fall short as some of the scenes are just cheap comedy.

What is good about the movie is how it demonstrates that life is not about speed but really about caution. The protagonist earns audience affection by showing how a man is humbled and his efforts and determination to rebuild his life and rise above his personal and situational crises. However, the treatment of the film borders on the offensive with a lot of rudeness from children, cheap comedy, and in showing how tacky and absurd some societies prefer to live. Majority of the characters are presented as funny personalities with varying degrees of bad attitudes. Violence, crude humor and sex are presented in the light of comedy. Although the producers may not have intended malice in the comedy of some scenes, a more sensitive audience might be rubbed the wrong way by things such as children talking back to grandparents, sexual undertones, recklessness, substance abuse, etc. The movie might illicit a few good laughs but it is better that a responsible and mature adult accompany their teenagers when watching this movie.

Title: PULSE Running Time: 80 mins Lead Cast: Kristen Bell, Ian Somerhalder, Christina Milian, Rick Gonzalez, Jonathan Tucker, Shamm Levine, Ron Rofkincil, Kel Oneill Director: Jim Sonzero Producers: Anant Singh, Brian Cox, Michael Leaky, Joel Soisson Screenwriter: Wes Craven Music: Elia C. Miral Editors: Bob Mori, Robert Lawbert, Kirk Morri Genre: Horror/Suspense Cinematography: Mark Plummer Distributor: Dimension Films/Sky Films Location: Romania Technical Assessment: Moral Assessment: ½ CINEMA Rating: For viewers 14 and above

through a poorly lighted background. Most of the time the "ghost invaders", except those who take on human forms, are seen as shadowy images. Not much acting is called for since the movie relies more heavily on the CGI effects and not on the handful of main, little known players.

At its worst, Pulse shows technology as a means for "others" to invade, take over earth, and the "invaders" sucking the life out of human beings. And this could happen through human error or by accident, connecting our world to "theirs" by--in this case-the flick of a mouse. For a multi-

tude of sinister beings to descend upon a whole town simply by entering a personal computer's system like a virus seems far from happening. On the human level, however, the benefits and disadvantages of technology depends on how it is used and for what purpose. It could bring the world together or create distances between people. It could be the source of destruction or edification. Though highly improbable, the story shows the "invader ghosts" taking over the town, most of the inhabitants dead, and about six survivors escaping to begin life somewhere else.

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Title: THE DEPARTED Running Time: 190 mins Lead Cast: Leonardo Di Carpio, Matt Damon, Jack Nicholson, Mark Wahlberg, Martin Sheen, Ray W instone, Vera Farmiga, Alec Baldwin Director: Martin Scorsese Producers: Roy Lee, Doug Davison, Gianni Nunnari, G. MacBrown, Kristin Hahn Screenwriter: William Monahan Music: Howard Shore Editor: Thelma Schoonmaker Genre: Suspense/Drama Cinematography: Michael Ballhaus Distributor: Warner Bros.

Location: U.S.A. Technical Assessment: ½ Moral Assessment: CINEMA Rating: For mature viewers 18 and above

Gangster Frank Costello (Jack Nicholson) lords it over Boston 's Irish American community, outdoing all other mobsters in drug dealing and other crimes related to it. In the same community, William Costigan (Leonardo DiCaprio) and Colin Sullivan (Matt Damon) grow up along rough parallel paths which diverge when they reach adolescence. Costigan aspires to become a state trooper and enrolls in the police academy; Sullivan becomes Costello's right-hand man and joins the police force as the gangster's mole. They are cops in the same community but neither is aware of it: only Captain Queenan (Martin Sheen) and Sgt. Dignam (Mark Wahlberg) know, as they have handpicked Costigan to do undercover work?infiltrating Costello's inner circle. Intrigues and tensions rise in the cat-andmouse game as Costigan feeds the police information about Costello's schemes and whereabouts while Sullivan leaks to Costello police plans to ensnare the hoodlum. Both Sullivan and Costigan take their jobs dead seriously, knowing there are leaks, but the truth about the other's position in the force is hidden to both of them. Soon Capt. Queenan and Sgt. Dignam appoints Sullivan as head of the team assigned to discover who's Costello's mole among the cops. Costello smells a rat in his team but hardly suspects Costigan.

The Departed is a remake of Infernal Affairs, a secondrate crime movie from Hong Kong , but under the direction of Martin Scorsese it turns out far superior to its original version. Credit it to the acting of the stellar cast led by the four

men (DiCaprio, Nicholson, Damon and Wahlberg) who even physically look like they've come out of the same cast: gritty, hard-boiled, selfcontained, human islands.

Damon plays his character like the topnotch betrayer it is meant to be. A mature DiCaprio delivers a riveting performance that could be the best in his entire career. Wahlberg playing the foul-mouthed cop at times even threatens to overshadow DiCaprio. And no one is better at being bad than Nicholson whose sinister snicker can render the script superfluous. Vera Farmiga as Madeleine, the psychiatrist caught in a triangle between Costigan and Sullivan, executes her role with just the right blend of vulnerability and sensuality. The scrupulously and cleverly edited The Departed scores high in keeping the viewer at the edge of his seat with its clear plot and story development.

The amount of profanity in the movie may offend the auditory nerves of viewers accustomed to polite conversations, but just like the blood and the violence, four letter words are endemic in a cops-and-goons environment, in the same way that a story on priests or nuns and other consecrated persons would be incomplete without "otherworldly" talk or dialogue that shines with virtue. The Departed offers a window through which its audience may view family, loyalty, betrayal, and the fate that results from the choices one makes in life. Due to its topic--the dark secrets residing in the bowels of organized crime-- The Departed is better confined to adult viewership.

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People, Facts & Places

Youth Missionaries Responding to Change

The Pontifical Missionary Societies of the Philippines on the occasion of its 75th foundation anniversary had a two day (September 30 - October 1, 2006) “National Mission Youth Camp,” held at St. Michael Retreat House, Antipolo City. Msgr. Gilbert Garcera, the National director and Executive Secretary of the Commission on Mission, initiated this youth reflection sessions in response to the 4th Asian Youth Day held in Hongkong from July 30 to August 5 and in preparation for the 1st Asian Mission Congress, October 2006.

In coordination with the Episcopal Commission on Mission and Youth, there were 3 bishops and 25 youth leaders coming from selected dioceses, national youth organizations and institutions, who attended the youth sessions.

Recalling the 4th Asian Youth Day (July 30 to August 5, Hongkong) which urged the young participants to be missionaries of hope in their continent, Msgr. Garcera thought of convening selected youth leaders to reflect on the results of the national youth survey and the phenomenon

on globalization.

Fr. Andrew Recepcion, Mission director of Caceres, explaining the globalization issue, said that “our situation brings us to a consciousness that the world is changing… that little by little ‘the world village mentality’ creeps in the doorsteps of our self. In this “Mcworld” experience, Fr. Recepcion challenged the young people “to think globally, act locally and live virtuously.”

Further, Fr. Conegundo Garganta, executive secretary of the Commission, reporting on the survey conducted by the Episcopal Commission, expressed his high hopes for the Filipino youth.

The participants of the mission youth camp resolved a) to design a formation module on globalization, b) to synergize personnel, program and formation resources, c) to prioritize integral faith formation as dictated in the National Pastoral Consultation for Church Renewal (NPCCR) and, d) to establish a youth-mission electronic group.

(Msgr. Gilbert A. Garcera, HP)

Int’l Authors in Town to Celebrate Claretian Publications’ 25 th Anniversary WORLD-CLASS authors Megan McKenna and Joyce Rupp are in town for a series of talks and recollections slated in this month of October in celebration of the 25th anniversary of Claretian Publications on October 24.

Megan McKenna, a lay theologian and biblical scholar from the United States gave a series of workshop-seminars from October 5 to 7 at the Institute for Consecrated Life in Asia and the Immaculate Heart of Mary Parish in U.P. Village, both in Quezon City. She also lectured at the East Asian Pastoral Institute.

McKenna is an internationally sought-after speaker, lecturer, retreat leader, and spiritual director. She has traveled extensively all over the world and has visited many countries in South-East Asia.

She is also the writer of the Gospel reflections found in the 2007 edition of the Bible Diary and the Daily Gospel, both published by Claretian Publications.

Entitled Scriptures, Stories, and Life, the series of talks revealed the master storyteller that Megan is. She coupled this with the proclamation of, and reflections on select Scriptural passages, touching on the issues and challenges that the Church and the Philippine society face today.

Joyce Rupp, popularly known for her book Praying Our Goodbyes, which deals about loss and how God and spirituality can bring about healing and the strength; is directing a three-day retreat at the BarCie International Center in Malolos, Bulacan from October 12–14. Bearing the theme, “The Liberated Heart,” the retreat focused on the challenge toward personal conversion and daily spiritual growth.

A recollection is slated for Religious on October 15, where Rupp will talk about “Listening to God”, inviting participants to enter fully into the spiritual dimension of daily living.

On October 17, she will speak to pastoral workers and lay leaders about “Igniting the Sacred Fire in Ministry”— a growth-oriented and comforting sojourn towards spiritual transformation. Both speaking engagements will be held at St. Paul University of Quezon City.

Rupp will deliver the keynote address at the 2nd National Convention of Campus Ministry at the Hotel Philippine Plaza on October 19 to 21.

She will expound on “The Spirituality of a Servant Leader” encouraging campus ministers all over the country to be leaders who serve and put the Gospel and the welfare of the people they lead ahead of their own personal agenda.

Claretian Publications is the publishing arm of the Claretian Missionaries in the Philippines. It was first established by Fr. Alberto Rossa, CMF in 1981 with the vision of spreading God’s word and making available to the Philippine and Asian markets good quality books and interesting titles particularly in the areas of theology, pastoral ministry, liturgy, prayer, and spirituality.

Some of their more popular books include the Christian Community Bible (Catholic Pastoral Edition) which has been translated in more than twelve languages and with more than 57 million copies distributed worldwide.

They also publish every year the popular collection of the Bible Diary, Daily Gospel, Pandesal, and Pan sa Kinabuhi which are daily companions containing Bible readings and reflections. (Ian Shelley P. Alabanza)

CBCP Monitor Vol. 10 No. 13 October 9, 2006

Markings CONFERRED. Rev. Msgr.

Juanito Seidel Figura, PC, 49; Papal Honorary Title of Chaplain of His Holiness Pope Benedict XVI. Figura is currently the Secretary General of the Catholic Bishops’ Conference of the Philippines. Ordained priest in 1981, Figura’s previous assignments include, namely: as Dean of Studies and Professor in Moral Theology at the St. Joseph Regional Seminary in Jaro, Iloilo City from 1984 to 1990; as Parochial Vicar of the parishes of Our Lady of Peace and Good Voyage and Holy Name of Jesus, both in Iloilo City, respectively; and as Parish Priest of San Jose Obrero Parish, also in Iloilo City. Figura obtained his Bachelor and Licentiate in Sacred Theology (STB and STL) degrees from the University of Santo Tomas Central Seminary, Manila and his Doctorate in Sacred Theology (SThD) degree from the Athenaeum Romanum Sanctae Crucis in Rome.

Figura’s solemn investiture rites will be held on October 30, 2006, 10:00 AM, at the Sto. Tomas de Villanueva Parish Church in Miagao, Iloilo.

CELEBRATED. St. Michael the Archangel Parish (Jagna, Bohol), 375th founding anniversary as a parish; September 28-29. Based on the historical account of the Augustinian Recollect priest Father Ambrosio Iturriaga, author of Libro de Cosas Notables de Este Ministerio de Jagna, the historical inception of St. Michael the Archangel parish dates back to 1631 when the missionaries of Society of Jesus (SJ) “erected the mission of Jagna under the invocation of Saint Michael Archangel” and that September 29 has been the fiesta of the parish of San Miguel de Jagna since then. Jagna is a now a progressive 4 th class town in the southeastern part of Bohol, 63 kilometers from the capital city of Tagbilaran. Marking the parish’s 375th jubilee celebration was a Pontifical Mass presided by Cebu Archbishop Ricardo Cardinal Vidal and attended by the bishops of Sorsogon, Surigao, and Talibon (Bohol) as well as by some 100 diocesan and religious priests, including representatives of the religious congregations of the Society of Jesus(SJ)Philippine Province and the Order of the Augustinian Recollects(OAR)-Province of St. Ezekiel Moreno.

The local history of the parish and the town of Jagna, Bohol has been written by the University of the Philippines-Diliman professor and Church historian Emmanuel Luis A. Romanillos.

CELEBRATED. Daughters of Saint Paul (FSP), Naga City Community, 50th foundation anniversary; October 2, 2006. An Italian congregation by origin whose apostolate is evangelization through media, the first Daughters of St. Paul sisters came to the Philippines in 1938. They first settled in Lipa City and came to Manila in 1954 where the Provincial and Central houses are now located. From Manila

the congregation branched out to different regions in the country. Prior to founding a community in Naga City, two Sisters used to go to Bicol to conduct book diffusion among the local families. On October 2, 1956, the FSP community of Naga was formally opened. The Sisters who composed the first community were Sr. Elena Roallos, Sr. Ma. Pia Faller, Sr. Ma. Eulalia Bravo and Postulant Consuelo (Sr. Ma. Gesualda) Sebumpan. Then Nueva Caceres archbishop Pedro P. Santos welcomed the Sisters and had a small convent built for them at the back of the Cathedral. At present, the convent still stands in the same location but has been renovated into a two-story building. Among the various apostolic initiatives the FSP-Naga community is currently involved in include the media center, hosting live radio programs, teaching communication courses in the seminary and other pastoral involvements in the diocese. Now, FSP-Naga community is a flourishing branch house of the Philippine-Malaysian-Papua New Guinean-Thai province. The Sisters find closer collaboration from two of the ten institutes founded

by Blessed James Alberione: the Institute of Our Lady of the Annunciation (IOLA) and the Association of the Pauline Cooperators (APC). To date, there are 43 Sisters (eight of whom have already crossed the Great Beyond), one postulant, 2 pre-postulants, and one aspirant who hail from the Bicol provinces among the 192 professed members of the Daughters of St. Paul in the Philippines.

CELEBRATING. Society of the Oblates of Notre Dame (OND), 50th foundation anniversary; May 1-November 10, 2006. The OND, a Cotabato(Southern Philippines)-born religious society for women, traces its beginnings to November 10, 1956 when then Cotabato archbishop Gerard Mongeau and Fr. George Dion (later as Bishop Dion), both from the religious congregation of the Oblates of Mary Immaculate (OMI), founded the society with Sr. Ma. Estrella P. Adre, OND and Sr. Mary Rose B. Quijano, OND as its first and second members respectively. On May 25, 1987 , the OND was approved as a Religious Institute of Pontifical Right dedicated to the works of the apostolate. At present the congregation has 168 professed members scattered through its various local and international mission and formation houses and all actively engaging in diocesan and parochial ministry and social services, school and youth ministry, and indigenous peoples’ apostolate or ministry.

CELEBRATED. Religious Sisters of the Holy Face of Jesus (HFJ), 20th foundation anniversary as a religious congregation; October 1. The HFJ congregation, officially known as Holy Face of Jesus Sisters of Perpetual Adoration, was founded on October 1, 1986 by the late Mo. Mary Therese L. Vicente, HFJ, a former Carmelite nun, based on such charism of “contemplation of the Holy Face of Jesus and of His presence in the Holy Eucharist”. With the approval of then Manila archbishop Jaime Cardinal Sin through the recommendation of Bishop Reginald Arliss, CP, then Manila’s Vicar for Religious, the HFJ was born thus.

The Institute was approved as an apostolic Union of Women in the Archdiocese of Manila on February 27, 1990, with the complementary efforts of Msgr.

Josefino Ramirez, then Manila archdiocese’s vicar general. At present, the congregation has mission houses in Mexico, Pampanga and Alaminos, Pangasinan. The HFJ sisters also work in San Roque de Manila Parish, Sta. Cruz, Manila and at the Catholic Bishops Conference of the Philippines, Intramuros, Manila.

From L-R: Ms. Cynthia Banta, President of Mission Appeal for Seminary Support (MASS); Bishop Oscar Solis, first FilAm bishop of Archdiocese of Los Angeles; and Dr. Zenaida Rotea, MD, executive Secretary of CBCP Office on Women.