Oct 23, 2006 - CBCPMonitor

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Vol. 10 No. 14

NASSA’s R&R October 23, 2006

Program: Giving Hope, Rebuilding Lives

Churches Off-limits to Armed Groups

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Conclusions of First Asian Mission Congress

Page 12 Vatican Message For the End of Ramadan

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CATHOLIC Churches of the Filipino people falls under the jurisdiction of the Roman Catholic Church and their representatives in Philippines, a high-ranking priest said.

Msgr. Andres Valera, Vicar general of the Diocese of Malolos in Bulacan said Churches are abodes

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Catechism on the Church and Politics

CBCP Monitor

Churches Off-limits / P4

Protagonist of Truth, Promoter of Peace October 23, 2006

Vol. 10 No. 14

Php 16.00

PPCRV Urged on Poll Vigilance THE Catholic Bishops’ Conference of the Philippines (CBCP) strongly advised the Parish Pastoral Council for Responsible Voting (PPCRV) to be gutsy in fighting what create “chaos, confusion and conflict” during elections.

PPCRV Urged / P4

Catholic Bishops to Campaign vs. “Anti-life” Lawmakers

by Roy Lagarde

WITH only seven months left before the 2007 mid-term elections, at least two senior members of the Catholic Church hierarchy said they would lead a campaign against congressmen who support “anti-life” bills.

Misereor Top Honcho at CBCP: Most Rev. Werner Thisse, DD (3rd from right), Archbishop of Hamburg (Germany) and Board Chairman of Misereor, curing his recent visit to the CBCP headquarters in Intramuros, Manila. Abp. Thissen was in the country to get first hand picture of the Misereor-funded programs in the Philippines. In photo are (from R to L): Caloocan Bp. Deogracias Iniguez, Manila Abp. Gaudencio Cardinal Rosales, Abp. Werner Thissen, CBCP president Abp. Angel lagdameo, and Bp. Emeritus Francisco Claver.

Pope Appoints New Bohol Bishop POPE Benedict XVI has appointed Bishop Leonardo Medroso as the new Bishop of Tagbilaran, Bohol, the Vatican said.

Ta g b i l a r a n diocese had no residential bishop for more than a year after its bishop, Leopoldo Tumulak, was appointed Ordinary of the Military Ordinariate of the Philippines in January 2005.

Tumulak was later named concurrent apostolic administrator of Tagbilaran.

Medroso, turning 68 years old on November 6, is currently the bishop of the Borongan diocese in Eastern Samar for almost 20 years now.

Born in Ormoc City, he entered the minor seminary at the age of 12. He finished his training for the priesthood at the University of Santo Tomas Central Seminary in Manila where he earned a degree in Sacred Theology.

He was ordained priest at the age of 25. He later earned his doctorate in Canon Law also from UST. He first served as assistant parish priest in Barugo, Leyte in 1983 and was assigned to two more parishes in Leyte serving same position. In 1967, he was named parish priest of Tolosa, Leyte and in PHHC, Tacloban City from 1968 to 1970.

The new Tagbilaran bishop also served as Vice-Rector and Prefect of the Sacred Heart Seminary for one year before Pope Appoints / P16

CBCP Head Stresses Unity to End Social Ills

Cebu Archbishop Ricardo Cardinal Vidal and Archbishop Paciano Aniceto of San Fernando, Pampanga warned their flocks against voting candidates who support House Bills on abortion, euthanasia, divorce and others, which the Church calls “anti-life” bills.

Aniceto said support and promotion of “anti-life” bills by any candidate is always wrong and can never be justified.

“Campaigning against them is not political because life is the bearer of human rights and when you violate it, other rights will disappear,” said Aniceto who also chairs the Episcopal Commission on Family and Life (ECFL) of the Catholic Bishops’ Conference of the Philippines (CBCP).

He said the CBCP would never cease to denounce anti-life bills and teach all Catholics

THE Catholic Bishops’ Conference of the Philippines (CBCP) said Christians and Muslims should work together to combat social problems, adding that the ongoing dialogues between the two religions have been making some progress.

In a message to Muslims marking the end of Ramadan, CBCP head Archbishop Angel Lagdameo He said that the continuing dialogue, led by the Bishops Ulama Conference (BUC), is gaining the vision of inter-cultural and interreligious understanding.

Catholic Bishops / P4

CBCP Head / P4

Archdiocese of Capiz: ‘Stop Aswang Festival’ ROXAS City—Saying that it’s “anti-Christ” and “anti-Christian”, the Archdiocese of Capiz urged the event organizers and local officials here to put an end to the annual “Aswang Festival” in Capiz province.

The Aswang Festival presents “evil” characters in cunning ways and by giving them

PPCRV introduces SMS services MOBILE phone users, as well as the faithful, can now send and receive prayers and Bibleinspired messages on their cell phones.

The Parish Pastoral Council for Responsible Voting (PPCRV) has created the new service to revive interest in faith among members of the Catholic Church.

Services are available in two forms: the “Hello God,” where cellphone users can receive daily inspiring messages, and “Senda-Prayer”, a feature that will allow the subscribers to send their own prayers which will be forwarded to other subscribers and PPCRV community.

Monotone and Polytone praise tunes can also be downloaded for those who want Christian music to be their ring tone or text tone.

Subscribers can also access “Message Bible”, a daily verse of contemporary version of the Bible derived from Eugene Peterson’s work.

The PPCRV mobile service was launched during the PPCRV 15th anniversary on October 19, 2006. (Miami Ebilane)

new looks through fantastic and colorful costumes they appear cool and innocent.

The archdiocese admitted that the festival presentation exacerbates the increasing appeal and flavor for witchcraft to many people.

“Yet, these mystical figures can become dangerous once they enter into the psyche of the Capiceños and interiorly form part of the culture of Capiz,” the statement reads.

Since culture crisscrosses practically every aspect of life in society and is verbalized and ritualized through religion, the

archdiocese said, further negative effects of the aswang image can enter into the religious psyche of many Capiceños.

“Culture and religion are closely connected. Evil images are perceived through cultural beliefs as various faces of the devil that needs to be expelled through prayers and blessings,” the statement said.

The archdiocese reiterated its stand following the holding of the 3 rd Aswang Festival slated on October 27-28 in Roxas City, Archdiocese of Capiz / P4

KC Vows Support for CBCP on Social Concerns THE “strong right arm of the Church” renewed its full support for the programs and advocacies on socio-political issues of the Catholic Bishops’ Conference of the Philippines (CBCP).

The national leadership of the Knights of Columbus (KC) has assured the Catholic hierarchy that their organization would do everything to exercise and fulfill KC’s commitment and mandate.

“We will do everything in our power to ensure that we will be able to meet the challenge of the bishops not just on spiritual but also on social issues,” Atty. Edejar Martinez, president of the KC Fraternal Association of the Philippines, said.

KC is a Catholic family, fraternal and service and parish based organization that was started in 1882 by its founder Fr Michael J. McGivney in New Haven, Connecticut, USA. In the Philippines, the group was born in 1905 with the chartering of Manila

Council 1000 with American servicemen and renowned Filipinos belonging to the upper echelon of society as its members.

In light of the order’s strong support of the Church, several popes including Pope John Paul II and Pope Benedict XVI have referred to the KC as the “strong right arm of the Church.”

The group is known worldwide for promoting and conducting educational, charitable, religious social welfare, war relief and welfare, and public relief work.

KC vows / P4

World News

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Pope Benedict XVI Convokes Synod On Holy Scripture VATICAN, October 17, 2006— Pope Benedict XVI has convoked a world Synod of Bishops for 2008 dedicated to sacred Scripture and its relationship to the activity of the Church.

“The Word of God in the Life and the Mission of the Church” will be the theme for the 12th ordinary session, the Vatican press office announced today, and will take place in the Vatican from Oct. 5-26, 2008.

It will be the second synod presided over by Benedict XVI. The Holy Father presided over the synod on the Eucharist last October, which had been convoked by Pope John Paul II. Benedict XVI introduced two novelties to that synod: He

shortened the length of the meeting from four to three weeks, and he introduced free interventions before the assembly.

The Synod of Bishops is a permanent institution established

by Pope Paul VI in 1965 as a way to maintain the level of collegiality among bishops reached at the Second Vatican Council. (CBCI News)

300-million Population Not Enough, US Expert says FRONT ROYAL, Va, October 16, 2006—Contradicting statements by population-control advocates, the head of an American pro-life group argues that as the US population reaches 300 million, the total is not growing fast enough.

“When you look at the projections that show our population aging rapidly over the next few decades, when you see our economy and government programs such as Social Security risking bankruptcy, you can see that the United States’ annual 0.9% population growth rate is not enough,” says Steven Mosher, president of the Population Research Institute (PRI).

Mosher says that America “faces a gray dawn” because the

children of the baby-boom generation have had so few children of their own. Estimates show that the proportion of Americans over the age of 65 will grown from 12.3% today to over 20% by 2050; over the same period the proportion over 80 years old will double, moving from 3.6% to 7.3%.

At those rates, the younger Americans still in the workforce could face crushing tax burdens as they meet the costs of care for their elderly neighbors.

The birthrate of the United States is 2.0 children per woman, PRI notes: slightly less than the replacement rate of 2.1. Without immigrants, the birthrate would be even lower. (CWNews)

Nursing A Profession Of “Sacrifice And Selfless Service” - Cardinal Vithayathil

Varkey Cardinal Vithayathil

THRISSUR, India, October 16, 2006— Inaugurating the 18th quadrennial National Convention of the Catholic Nurses’ Guild of India (CNGI) here, October 13, the Major Archbishop of the Syro-Malabar Church, Varkey Cardinal Vithayathil said nursing was a profession of “sacrifice and selfless service for the sick”.

He said there was a good demand abroad for nurses from India – especially in countries like the USA, Canada and the European Union — because of their trustworthiness and credibility.

Foreign countries preferred Indian nurses as they served the sick with sincerity, loyalty and sacrificial mentality, the prelate said, adding it was a credit for India.

“The motto of the Catholic nurses should be divine love… they should lead a life of love and after all, it should not be for any reward,” the Cardinal said.

He pointed out that there was opposition to the Church setting up medical and nursing colleges.

Addressing the inaugural session of the convention, Auxiliary Bishop of Thrissur, Andrews Thazhath, charged the media with diminishing traditional values.

The bishop said though one of the most influential factors in today’s world was the media, it often devalued the traditional values for commercial and selfish motives.

“Nurses are called to be servants and guardians of life,” he said. It was most unfortunate that the media sometimes depicted the unselfish services of nurses and medical doctors as a “commercial profession,” the bishop added.

“Catholic nurses have received a great vision and mission from Christ and His Church. Hence they are bound to keep the true spirit of the nursing profession and declare it a challenge to the modern world,” the prelate said.

He said today’s world needed committed persons for the nursing

CBCP Monitor Vol. 10 No. 14 October 23, 2006

Vatican appeals for Muslim cooperation against terrorism VATICAN, Oct. 20, 2006—The Pontifical Council for InterReligious Dialogue has released an annual Vatican statement to the world’s Muslims, calling new attention to the necessity for Christians and Muslims to work together for the cause of world peace.

In what has become an annual tradition, the Vatican released the text of a message to the Islamic world as Ramadan came to a close.

In the past the message has been released with minimal fanfare, but this year for the first time the Pontifical Council for InterReligious Dialogue held a news conference to underline the importance of the message and the renewed stress at the Vatican on

pursuing every possibility of dialogue with Islam.

Just over a month after the Pope’s speech at Regensburg prompted major anti-Catholic protests in the Islamic world, the Vatican statement argues that it is “more necessary than ever” for Christians and Muslims to work together.

The statement—signed by Cardinal Paul Poupard, the president of the Pontifical Council for Inter-Religious Dialogue; and Archbishop Pier Luigi Celata, the secretary—says that Christians and Muslims are “the first to be called to offer our specific contribution” to address the mounting problem of violence and terrorism.

Repeating the frequent Vatican insistence that religion must never be used as the pretext for violence, the message issues a challenge for Muslims to join in the struggle against terrorism. “If we do not play our part as believers,” the Vatican statement says, “many will question the usefulness of religion and the integrity of all men and women who bow down before God.” The message points to other fields in which the two faiths can work together productively, to alleviate human suffering and to encourage greater respect for human dignity, human life, and the family. “In those places where we can work together,” the Vatican reasons, “let us not labor separately.” (CWNews)

Neocatechumenate to Coach Russian Orthodox Priests Russian Orthodox Church arose MOSCOW, October. 22, 2006—In within the Way itself and took agreement with the Russian several years to develop.

Orthodox Church, the Kiko Argüello said: “During Neocatechumenal Way will teach its our meeting with Metropolitan methods of evangelization to Kirill we explained to him that the Orthodox priests.

Way hopes that the people’s faith Kiko Argüello and Father Mario will grow, so that a change will take Pezzi, initiators and leaders of the place in them and they will be able Neocatechumenal Way, told ZENIT to love. We have come to Russia of the plan. They met Thursday with Kiko Arguello, founder of the Neocatecumenate Metropolitan Kirill of Smolensk and Kaliningrad, to show our love.

“In Europe, people are abandoning Christ and president of the Russian Orthodox Patriarchate’s society is increasingly penetrated by individualism Foreign Relations Department.

The agreement reached will be implemented in two where what is important is the satisfaction of the ‘ego,’ stages, Argüello explained: Initially, the Russian the delight of our ‘I.’ Few people come to church, that is Orthodox priests will be taught the Way’s principles of why God is preparing a new evangelization. And the Russian Orthodox Church knows that there must be a evangelization, and then they will be trained.

“We do not intend to engage in proselytism,” different way of catechizing.”

During a meeting the leaders had in Moscow’s clarified Father Pezzi. “Metropolitan Kirill and the Orthodox delegation that accompanied him received us Cathedral on Friday night, Argüello, Father Pezzi and very cordially and were aware that we had informed Way co-founder Carmen Hernández thanked some 250 Cardinal Walter Kasper about our visit.” Cardinal Kasper members of the Neocatechumenal communities of Russia is the president of the Pontifical Council for Promoting and Estonia, who met on the occasion of their visit, for the formation they have given and the support of the Christian Unity.

The initiative to take the methods and principles of groups. (Zenit.org) evangelization of the Neocatechumenal Way to the

Pontiff Links Missionaries’ Work to Love VATICAN CITY, October 22, 2006— Benedict XVI says that to be a missionary means “to take the good news to every person that ‘God is love.’”

“If the mission is not inspired by love, it is reduced to philanthropic and social activity,” the Pope said on the occasion of the 80th World Mission Sunday. He made that observation at midday, when praying the Angelus from the window of his study with the 30,000 people gathered in St. Peter’s Square.

The motto of the message, which as usual the Holy Father profession. “You nurses, you are dealing with human persons with body and soul. You have to see that the life in the body or persons is not decayed after your nursing but promoted to eternal life,” Bishop Thazhath said.

He said human life was threatened by the burgeoning ‘culture of death’ and it was on the increase following the phenomenon of globalisation and consumerism.

The Church laid emphasis on the principle that “all that is technologically feasible is not morally admissible.” (SAR News)

wrote for this Day, is “Charity, Soul of the Mission.”

“The mission arises from the heart,” said the Pontiff on a mild autumn day in Rome.

“When one pauses to pray before a crucifix, looking at that pierced side, one cannot but feel within oneself the joy of knowing that one is loved and the desire to love and to make oneself an instrument of mercy and reconciliation.”

By way of example, Benedict XVI mentioned the experience 800 years ago of the young Francis of Assisi, in the dilapidated church of San Damiano.

He heard the voice from the crucifix which said: “Go, repair my house, as you can see it is in ruins.”

“That ‘house’ was above all his own life, which had to be ‘repaired’ through an authentic conversion,” said the Pope, “it was the Church, not the one made of bricks, but of living people, which always needs purification. It was also the whole of humanity, in whom God wills to make his dwelling.

“The mission is always born from a heart transformed by the love of God, as witnessed by innumerable histories of saints and martyrs, who in different ways have spent their lives at the service of the Gospel.”

“Therefore, the mission is a source in which there is room for all,” according to their various states in life, the Holy Father continued.

The Pope added that there is room in the mission “for those who commit themselves to realize the kingdom of God in their own homes; for those who live their professional work with a Christian spirit; for those who consecrate themselves totally to the Lord; for those who follow Jesus the Good Shepherd in the ordained ministry to the People of God; for those who go specifically to proclaim Christ to those who do not yet know him.” (Zenit)

CBCP Monitor

News Feature

Vol. 10 No. 14 October 23, 2006

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NASSA’s R & R Program: Giving Hope, Rebuilding Lives

By Malou Mahilum-Acebedo

AT the recent inauguration of the newly constructed Misereor Village in remote Barangay Balarin, Gen. Natividad, Nueva Ecija, an exhilarating gaiety—or so it was—rather supplanted the once rustic mood as serene expressions of gratefulness and contentment filled the faces of some 200 relocated beneficiary families, erstwhile victims of the December 2004 killer floods and landslide in Quezon and Aurora provinces. No less, the presence of Sr. Rosanne Malllillin, SPC, executive secretary of CBCP’s NASSA (National Secretariat for Social Action), which single-handedly undertook the housing project, added reason to the grateful euphoria among the beneficiaries.

In a whiff of joy, Cristita (not her real name), 47, representing the 200 beneficiary families, exclaimed during the inauguration rites: “We are really grateful with all our hearts to God, to everybody, especially to Sr. Rosanne Mallillin who has become our mother of perpetual help.”

Cristita’s seemingly exaggerated attribution for NASSA’s executive secretary Sr. Rosanne was no promotional hype—nor was a testimonial platitude.

Like all the hundreds of displaced families who are beneficiaries of NASSA’s re-settlement rehabilitation

projects—including those in Infanta, Quezon and Dingalan, Aurora—Cristita’s grateful paean reflected the collective gratefulness and fulfillment of the beneficiaries who, erstwhile devastated by the killer floods and landslide, have found hope and started rebuilding their lives. Thanks to NASSA’s Relief and Rehabilitation Program.

After the four strong typhoons, in December 2004, successively pounded the southern part of Luzon and triggered the killer landslide which buried the towns of Real, Infanta and Gen Nakar in Quezon, and Dingalan in Aurora—and left in its wake more than 500 bodies buried in the mud and irreversible damage to crops and properties—NASSA in no time launched international and local appeals to provide not only immediate relief but even long-term assistance for rehabilitation to the victims.

With the considerable help from international donor agencies, particularly the Misereor (Germany) and the country partners of Caritas Internationalis, NASSA immediately undertook its re-settlement rehabilitation projects by constructing settlement villages for some 800 affected families in Quezon and Aurora: 400 families from Infanta, Nakar and Real in Quezon were relocated to the recently completed Pope

John Paul II Village in Brgy. AgosAgos, Infanta, Quezon; 200 displaced families from Dingalan, Aurora relocated to the recently inaugurated Misereor Village in Brgy. Balarin, Gen. Natividad, Nueva Ecija; and 200 families who opted to remain in Dingalan, Aurora were provided hardware materials for housing reconstruction.

For NASSA, relocating the families did not simply imply moving them and constructing the housing structure but even providing likewise the basic support services for each family as well as for the community like water supply system, electricity, access roads, education and livelihood programs.

The concept then of NASSA’s rehabilitation program extends more so towards establishing Basic Ecclesial Communities (BECs) in the settlement areas. “Our program of rehabilitation includes a three-level approach. First, physical shelter or houses. Then we introduce or provide our NASSSA livelihood programs and services like sustainable agriculture programs and other micro-level initiatives. This we do by empowering them through trainings where some of them are expected to become leaders and community organizers in their own community.

Finally, the end-purpose is forming the community into a self-sustaining BEC imbued with spiritual ideals and values,” said Carlito Santos of NASSA. Honey Beso, Advocacy Research and Communications (ARC) Program Coordinator of NASSA, likewise adds that NASSA’s agenda of ‘rehabilitation’ is founded on providing hope or chance to beneficiaries in rebuilding their lives. “The term ‘rehabilitation’ connotes trying to rebuild something that has been shattered. You see, these people who have been victims of the killer floods and landslide were really

hopeless. Some of the members of their families were killed. They were left with practically nothing at all. On the part of NASSA then, we tried first and foremost to give them hope. We tried to show to them that the disaster is not the end of it all, that there is still a chance for them to rebuild their lives.

This is actually the foundation of NASSA’s rehabilitation program—of providing them hope. The different projects and services of NASSA are but a concretization of such a vision.”

Today, the completed NASSA villages—Pope John Paul II Village in Infanta (Quezon) and Misereor Village in Gen natividad (Nueva Ecija)—are a thriving dynamic settlement of BECs, far different to the once remote and barren picture of the place, and complete with all the basic services and necessities of, undeniably so, decent living. Thanks to the dynamic spirit of Sr. Rosanne, SPC, access roads from nearby urban centers were constructed.

In coordination with the local electric cooperatives, electricity is sufficiently provided to all the housing units. A modern water supply system has been provided for all the families.

Impressively likewise, the religious Sisters of St. Paul (SPC), the congregation to which Sr. Rosanne belongs, has put up schools in the two villages offering free quality Catholic education.

Most importantly, at the heart of every NASSA village stands the local Chapel, a living witness to the renewed hope and rebuilt lives of the once distressed and hopeless 800 families.

No wonder, Cristita cannot be more thankful than ever, not only to Sr. Rosanne whom she called as ‘mother of perpetual help’, but even more to the countless generous donors and benefactors of NASSA.

Nun Assails ‘Contraceptive Mentality” Among Filipinos

By Pinky Barrientos, FSP PRO-LIFE Philippines founder, and social activist, Sr. Pilar Versoza, RGS, denounces what she calls a “contraceptive mentality” which is shaping the mindset of the younger generation of Filipinos today.

Speaking at a press conference held by the Episcopal Commission on Family Life at the CBCP Media Office last October 13 to promote Rosary for Life for the conversion of those involved in abortions and terminating human life, Verzosa lamented how the young generations of Filipinos grow up with the notion that they can get into sex anytime.

Rosary for Life, an organization which promotes the rights of the unborn through the recitation of the 15 decades of the rosary, is

considered by Versoza as the powerhouse of Prolife Philippines. Rosary for Life founder Wyn Powers, and Versoza both spoke on the evils of abortion and contraception and the power of prayer to change the hearts of people.

Verzosa opined that the propensity of media to glorify sex also contribute in shaping a mentality among the youth that they can get into and enjoy the pleasures of sex anytime, contrary to the teachings of the Church that marital act should only be done within marriage.

The feisty nun argued that a contraceptive mentality will eventually lead to abortion. She said that when a failed relationship resulted into unwanted pregnancy, abortion is

always taken as an option. “So, usually they would overdose on pills, because somebody told them about it, or they take the morning pills, or they go to the herbal vendors where they were given some kinds of tablets so that it will bring down their menses.” Using contraceptive pills to prevent pregnancy is not 100% fool proof, according to Versoza.

And when it fails, the couple involved “would still want to get rid of that pregnancy and so abortion is the next recourse.”

Proponents of contraception claimed that the hard line attitude of the Church regarding the use of contraceptive pills essentially promotes abortion. However, the encyclical Evangelium Vitae clearly points out

the close connection between contraception and abortion explaining the close link between the two as “fruits of the same tree.”

“Certainly, from the moral point of view, contraception and abortion are specifically different evils: the former contradicts the full truth of the sexual act as the proper expression of conjugal love, while the latter destroys the life of a human being; the former is opposed to the virtue of chastity in marriage, the latter is opposed to the virtue of

justice and directly violates the divine commandment “You shall not kill”.

But despite their differences of nature and moral gravity, contra-ception and abortion are often closely connected, as fruits of the same tree.”

The close connection which exists, in mentality, between the practice of contraception, and that of abortion is becoming increasingly obvious. It is being demonstrated in an alarming way by the development of chemical products,

intrauterine devices and vaccines which, distributed with the same ease as contraceptives, really act as abortifacients in the very early stages of the development of the life of the new human being.”

“The IUD, the pills and the injectibles have abortifacient effect,” says Versoza. She explained that in spite of the contraceptive pills being taken, the woman continues to ovulate.

And when she enters into marital act during her ovulation period, fertilization could occur

without her being aware of it. “And when this one week old baby tries to cling or implant into the uterus, it is unable to because the IUD, the pills, and the injectible have already poisoned the blood that is supposed to be supporting the growth of the baby. That is one of the major reasons why we in the Catholic Church object to contraception.”

Versoza said there is a need to educate people further about the abortifacient effect of contraceptives. Women should be rendered this justice, otherwise, we would be “subjecting our women to all this terrible spiritual and moral psychological effects if we do not say the truth to them.”

V e r z o s a acknowledged the contribution of Rosary for Life in furthering the cause of Pro-life Philippines especially in saving the lives of the unborn innocent Nun Assails / P15

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Vol. 10 No. 14 October 23, 2006

Catholic Bishops / from page 1

Archdiocese of Capiz / from page 1 God.

that to support such bills is to support death over life.

“No anti-life legislator will win a single vote in Cebu,” Vidal earlier said during the Asia-Pacific Congress organized by the Human Life International in Cebu City recently.

Vidal asked the faithful to be vigilant, claiming that the proposed Charter Change “may radically alter the pro-life provisions of the Constitution.”

CBCP president Archbishop Angel Lagdameo earlier declared he will not support or campaign for any candidate.

“Clergymen are supposed to be non-partisan and supporting aspirants in the May 2007 elections would be contrary to their duty as shepherds of the flock,” he said.

Aniceto also said there are at least four bills that pose grave threats to the family due to thier emphasis on population control disguised as “reproductive health”.

“Families should be the first to take steps to see that the laws and institutions of the State not only do not offend but support and

positively defend the rights and duties of the family, he said.

Top on the bishops’ list is House Bill 3773, approved by the Committee on Women although originally heard by the Committee on Health which is a comprehensive “reproductive health” and population control oriented bill euphemistically titled “Responsible Parenthood and Population Management Act of 2005”.

The bill also proposes a twochild family set-up, which the bishops said, discriminates against larger families.

The prelates also rejected House Bill 5285, where “reproductive health” and birth

CBCP Head / from page 1

Churches Off-limits / from page 1

“We are encouraged by the knowledge that these dialogues have also gone to support the promotion of social justice, moral welfare and mutual benefit,” Lagdameo added.

Meanwhile, the Vatican’s Ramadan message said the controversy that followed the pope’s remarks about Islam recently showed that dialogue was more important than ever.

“The particular circumstances that we have recently experienced together demonstrate clearly that, however arduous the path of authentic dialogue may be at times, it is more necessary than ever,” said French Cardinal Paul Poupard who heads the Pontifical Council for Inter-Religious Dialogue.

The Pope has said he was misunderstood by some Muslims and has since launched a diplomatic offensive aimed at restoring friendly relations with the Muslim world.

The focal point of said Vatican statement was a call for Christians and Muslims to cooperate in building cultures and societies marked by solidarity, justice and peace. (CBCP News)

for the proclamation of the Word and evangelization.

Valera was reacting to a newspaper report quoting Col. Rommel Gomez, commanding officer of the Arm’s 703rd Infantry Brigade which operates in the province of Bulacan saying that Churches are “public places” that they could use in their activities.

“Why not use government facilities?” he asked. “Any person who wishes to enter the chapel must leave his firearms outside.”

He also said that if a group wishes to hold seminars using their churches, they should ask permission first from the assigned priest or any Church’s authority.

Malolos Bishop Jose Oliveros earlier ordered his priests to disallow the use of “places of worship” as meeting places of government forces and leftist groups.

“Chapels, schools, hospitals and health centers may not be used as a meeting place for indoctrination by any armed group,” the diocese said quoting the UN Convention on Human Rights in which the government is one of the signatories.

Reports said that the use of churches for anti-insurgency campaign started during the time of Maj. Gen. Jovito Palparan who vowed before he retired to defeat the insurgency during his term. (Miami Ebilane)

which had been considered by the Church as “anti-God” and “antiChristian.”

“The participants as well as bystanders are sometimes merely fascinated and amused by the spectacles of evil characters unmindful of their negative implications,” the statement said.

The archdiocese also said the evil images are perceived through cultural beliefs as various faces of the devil that needs to be expelled through prayers and blessings. “It is involved in the power of darkness.”

Irony The festival was launched in 2004, stirring up mixed reactions from various sectors.

The organizers are considering the festivities as just the kind of event that will cast a spell on tourists and lure them into the town.

The Dugo Capiznon Inc. had been appealing to the Church leaders not to judge the festival by its name saying that they only aim to change the negative notion of Capiz as haven of aswang and turn it into an advantage.

It also wants to showcase Capiz’ wealth, talents, resources, world-class quality of seafood products and hospitality of Capiceños.

The archdiocese, however, said that whatever is the rationale behind the festival couldn’t justify the shaming of the Capiceño identity and dignity in the face of national imagery.

It said that the festival has instead become an occasion of constant ridicules and jokes on the image of Capiceños— a situation contrary to its purpose.

“It deeply hurts to know that some Capiceños nowadays deny their province of origin and birth because of a negative perception boosted by a festival. They simply avoid becoming a laughing stock in cities and provinces, here and abroad,” the statement reads.

Capiz archbishop Msgr.

Onesimo C. Gordoncillo earlier said the holding of the festival was “a great insult to God.” “The festival did not help people develop a strong faith to

KC Vows / from page 1 The CBCP earlier declared 2006 as the year of social concerns paying special attention to teaching, appropriation and implementation of the Social Doctrine of the Church as contained in the Compendium of the Social Doctrine of the Church.

Meanwhile, Martinez also said that as they open their gates for another 100 years of the KC which celebrated its centennial last year, the nationwide search is on for the “unsung heroes” of the KC. The two categories—the “Knight of the Year” and the “Family of the Year”—seek to recognize and honor the most excellent KC members and have exemplified the Christian virtues of a true Knight and have made a difference in the lives of people and his family.

Each Council will make their nominees to the district, which will select one nominee before forwarding it to the Jurisdiction Board of Jurors who will select the winners.

The presentation of awards to the winners and giving of trophies of recognition will highlight KC National Convention in Cagayan de Oro City next April. Winners for both category will also receive P20, 000 cash prize.

The KC grew through the efforts of Fr George J. Willman whose legacy left the organization today with over 200,000 members

control are added to the civil and political rights of women.

Another measure the CBCP opposes is House Bill 634, where same-sex unions could be allowed, and House Bill 5012, where private companies would be required to provide free annual seminars on “reproductive health to indoctrinate our people.”

Vidal called on the people to be vigilant on the said bills saying that the proposed measures might “pass under our noses if we are not vigilant.”

Meanwhile, Aniceto also sought the support of the faithful for five pending bills in Congress which the bishops considered as “pro-family and pro-life”.

These are: • House Bill 5028, which will grant our public and private health workers their conscience rights, so that they can protest against any birth control program imposed on them; • House Bill 4643, which will make illegal the use of abortifacient drugs and devices; • House Bill 1245, limiting marriage to natural-born men and women; • House Bill 216, offering free marriage counseling for engaged couples; • And House Bill 5327, offering pregnancy care centers supported by the government.

“In the face of population trends, everyone is invited to put to good use the talents given by the Creator to realize personal development and to contribute in an original way to the development of the community,” Aniceto said.

PPCRV Urged / from page 1 Saying that PPCRV is for the ideals of good governance, CBCP president and Jaro Archbishop Angel Lagdameo said the people can be assured it will not sit well with some people.

“But, be courageous! Focus on the cause that PPCRV is fighting for, instead of the circumstances that surround it, and your courage level will rise,” Lagdameo said.

The organization, a national parish-based non-partisan citizens’ movement, marked on October 19 its from 1,976 councils all over the Philippines.

Willman also founded the KC Fraternal Association of the Philippines, Inc., in 1958 with P32,000 contributions from 64 members and councils that would provide relief to the family in case of loss of a member.

To date, the association stands strong with P2 billion resources and continues to be a financial muscle to the organization. (CBCP News)

15th year of carrying mandated to help form the civic conscience of the Filipino voters and campaign for an honest, meaningful and peaceful elections.

Lagdameo said that PPCRV promoters should lead the people to talk and listen openly that they may discover new realities for the good of the country.

He said people must be encouraged to discuss and discern for themselves the “moral evil of vote buying and selling during the election.”

“They must discover for themselves how unpatriotic as well as immoral it is. But they must open their eyes to it and not simply bury their heads on the sand,” he said.

Formed in 1991 as a program of the Archdiocese of Manila in preparation for the 1992 elections, the PPCRV has grown to become a national movement grounded on faith, values, and authentic democracy.

Instead, they were led to believe to a different kind of faith,” he said.

Respect and sensitivity Local officials’ response on the three-year controversy surrounding the festival would have been different if it involved mainly the rights of other people, it has been claimed.

Various groups and religious organizations are calling on the concerned authorities for respect and sensitivity to the belief of others and the promotion of common good.

They said that the local government’s response to many people’s recommendations had been lacking.

“While some members of the political community in Capiz uphold the rights of the organizers of the Aswang Festival, the same members of the political community should also respect the rights of other Capiceños, who are against it, as justice demands,” the archdiocese said in a three-page statement.

The Catholic Bishops’ Conference of the Philippines (CBCP) in its Pastoral Exhortation: Building a Civilization of Love, exhorts the faithful to foster a “sense of patriotism and of being responsible for our country.”

“Applying this principle to our province, should we not be responsible for Capiz?” the archdiocese asked.

While the clergy should take the responsibility morally, the statement said, the laity should lead socially and politically in the social transformation of our province.

Prayer vigils The Archdiocese of Capiz is urging its parishioners through Catholic schools, youth organizations and various religious communities to organize prayer vigils in all parishes and chaplaincies on same days when the festival will be held.

They also exhorted people who could not come to the parochial church to also pray the holy rosary in their respective barrio chapels.

“We do believe in the power of prayer. Through prayer, we express once again our strong opposition to the Aswang Festival in a peaceful but sincere manner for transformation of hearts,” the statement added. (Roy Lagarde) PPCRV national chairperson, Ambassador Henrietta de Villa said the political situation in the country is such that no way can responsible voting be abstracted from the life of our democracy or from our Christian life.

“PPCRV responds to the signs of the times. We look into strategies that harness people participation in ensuring good governance—election is powerful means,” she said.

“If unscrupulous politicians have been using elections for their own good, it’s time we turn the tables around. Get the fools out and let the angels in,” de Villa also said.

Over the years, PPCRV has played a major role during and inbetween election time by mobilizing its volunteers to man polling precincts in the country, helping safeguard the integrity of the ballot, ensuring a meaningful electoral process, and campaigning non-stop PPCRV Urged / P15

CBCP Monitor

Feature

Vol. 10 No. 14 October 23, 2006

JESUS lives! Christ is Risen! Our Savior is with us; his life is our life.

These affirmations capture our sentiments as the participants of the 2006 Asian Mission Congress.

Gathered in Thailand , October 1822, 2006 we express the same joyful faith as Christ’s first disciples, who proclaimed: “I have seen the Lord” (Jn. 20:18); ‘it is the Lord” (Jn. 21:7); “It is true: The Lord has risen” (Lk. 24:34); “My Lord and My God” (Jn. 20:28 ). The first disciples rejoiced: their friend, their teacher, their prophet, their compassionate healer, their beloved was miraculously— mysteriously—alive. Fear and disappointment, trauma, and devastation became faith and rejoicing. Who could have expected? Who would have dreamed?

Jesus comes personally to his followers. He calls them by name: Mary of Magdala, Thomas, Peter, James, John. They recognize him. He speaks words of peace and reconciliation. The disbelieving disciples are transformed. Yet, Jesus, the Crucified-Risen One, expands the dimensions of their faith. He challenges them further. He sends them on mission: “Go forth to every part of the world, and proclaim the Good News to the whole of creation” (Mk. 16:15 ); “Go forth and make all nations my disciples” (Mt. 28:19); “You are witnesses to all this” (Lk. 24:28); “As the Father sent me, so I send you” (Jn. 20:21 ). And so the disciples set out to tell the Jesus story. They go to places, near

Telling the Story of Jesus in Asia The Message of the First Asian Mission Congress Chiang Mai, Thailand, October 18-22, 2006

Bishop Antonio Luis Tagle delivers his Keynote Address at the Asian Mission Congress\

and far: James to Jerusalem, Peter and Paul to Rome Thomas to India.

Indeed, to encounter the Risen Lord is to be sent on mission.

In God’s gracious providence, over 1,000 of us contemporary disciples of Jesus assembled for the first-ever Asian Mission Congress.

A spacious, sprawling hotel in Chiang Mai, northern Thailand, became the New Upper Room. We gathered to share our experience, to tell our stories, to meet our disciples from across the vast Asian continent, from Lebanon to Japan , from Kazakhstan and Mongolia to Indonesia . We heard inspiring stories, too numerous account, stories of life, faith, heroism, service; prayer, dialogue, and proclamation.

An infectious mood of joy pervaded

7 QUESTIONS for Bp. GUILLERMO V. AFABLE, DD Most Rev. Guillermo V. Afable, D.D., Bishop of Digos (Davao del Sur) talks to CBCP Monitor about Digos’ social concern, vocation and clergy formation programs, and his perception of the secular or mainstream media.

How is the Year of Social Concern being observed in your diocese?

Well, as of date, we do have the mandated organizations that are helping the poor through their various apostolates. There is the Couples for Christ who provides housing for the poor through Gawad Kalinga. There is also the Divine Mercy Apostolate that does its corporal works of mercy on a smaller scale. We also have a partnership with LAKSA. There are pilot projects in four parishes on entrepreneurship, livelihood, good governance and peace building. These are all BEC-based (Basic Ecclesial Community). In every pilot project there are 10 BECs that are participants in this program. The expectation is that after finishing the program, this can be replicated in other parishes. Then there is also the partnership with Pondo ng Pinoy, particularly with its Hapag-Asa feeding program. This is a sixmonth project which hopefully we can replicate in another six months. The most interesting project we have is “sustainable agriculture”, where we collaborate with the Dioceses of Marbel,

5

Cotabato a n d Kidapawan in educating the people regarding the effects of mining. Sagittarius Mining Inc., a sister company of the one operating in Rapu-rapu, has mining operations in the mountains of Davao del Sur, Sarangani province, South Cotabato and North Cotabato. What we have learned in the Rapu-rapu experience is very relevant and we use this in advocating the people to resist mining in our area.

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

The teaching of the Church is very clear on this aspect. The Church has to provide the moral, doctrinal aspect for a more responsible exercise of politics. But for the Church to be actively involved in the political choices especially in connection to the electoral process, I believe that’s a ‘no-no’. But at the same time, we need to form our laity to be precisely informed or educated for honest and clean elections, like what the Parish Pastoral Council for Responsible Voting (PPCRV) is doing.

Moving on to the subject of vocation and clergy formation, what’s the status of priestly vocations in your diocese?

Yes, we do get many vocations for the priesthood in our diocese.

However, I must admit the fact that

us. No one doubted the active presence of the befriending Spirit of God. Together we celebrated our faith and our life as disciples of Jesus through sharing, listening, praying, celebrating the Eucharist.

The multiplicity of cultures and languages added light and color to the celebration of our one common faith.

This pastoral-catechetical congress explored a unique methodology of evangelizing: storytelling or faith-sharing. We listened to narratives about elderly, families, youth, children and women, BECs. We heard perspectives from Islam, Buddhism, Hinduism, and the Tribals. Contemporary contexts were highlighted: Consumerism, Media, Migrants, and Inter-faith Dialogue. there are a good number of dropouts among seminarians or candidates for the priesthood.

Even in the Regional Major Seminary (REMASE) in Davao City, it has been observed that in the last five years there has been a very big drop in terms of survival or of those who finally make it to the priestly ordination.

What do you think is the reason for that?

One reason is, I believe, connected with family background.

We are facing the phenomenon of dysfunctional families. Children or young people are growing up in the absence of one parent, or both due to migration or, if not, simply because the family can’t afford to support their children so they are sent or asked to be brought up by grandparents or uncles somewhere else. Then, another reason of course is the milieu of secularism, the stress of freedom and human rights, and other similar things being enormously pounded on today’s young generation.

But, regarding your priests in the diocese, do you have such a program for the continuing formation of clergy?

We have the monthly gathering and annual retreat of the clergy. We also encourage our priests, whoever are interested, to join the ASSIST program of the CBCP. Those who are in special need, we attend to them. I must admit though that the idea of a continuing formation is very difficult to sell to the clergy. After their initial or basic priestly formation, para sa kanila tapos na yon (for them, it’s completely

How significant these are to the mission of evangelization in the present context of ethnic conflicts and religious tensions!

The Story of Jesus was the unique thread, weaving all these life experiences into one grand narrative. All the colors, peoples, languages, cultures, values, religions, and arts of Asia’s peoples formed one grand tapestry. Lord, how marvelous are your ways! How deep your designs!

The world is full of stories.

Human life is unimaginable without stories. Stories tell us who we are and they link us with other peoples, all across Asia and even throughout the world. Through them we explore life’s deeper dimensions, including the mystery of our own being. through). To me, this phenomenon is not new, it was the same even when I was a young priest. But, you know, we’ll just have to continue trying, convincing our priests of the importance of a continuing priestly formation.

The secular, or mainstream, media has become quite aggressive than before in reporting about issues or concerns related to the Church.

How are you comfortable with them?

Oh, I am indeed comfortable with secular media as I had the opportunity to work with the media before. One point is that the secular media—they need also the pastoral care of the Church. The Church’s documents or teachings say that. Another point is, we also need to improve our Church media. We cannot simply keep on complaining about the secular media and not do anything with our own Church’s media.

But, what do you think, is there any bias by the secular media about the Church?

I don’t think so. It’s just that secular media is market driven.

This was revealed in a forum held in Davao City sometime last year.

Look, for instance, the national papers. They seem always to misrepresent Mindanao like, for example, tilting the news angle of a particular event or incident as to give a whole picture of Mindanao when, in truth, it is not. You have to understand then that the media is market driven. They have to present the story in such a way that it sells. So they respond to the demands of circulation, they respond to advertisers, rather than to the demands of truth and fairness.

Stories impact our life and our faith.

They transform perspectives and values. They form community.

Stories contain a hidden dynamism and transforming power, incalculably so when they emerge from experience. They are remembered much longer than lessons learned in school or books that are read.

Jesus was known as a storyteller. As a rabbi or a teacher, his favorite method of instruction was telling parables, insightful vignettes that revealed the depths of God’s Reign. Who does not know the parable of the Good Samaritan or the Prodigal Son? Jesus’ parables challenge us with new possibilities in our relations with God and all our Brothers and Sisters. Many might think of Jesus, who was born in Asia, as merely akin to the great Asian wisdom teachers, such as Confucius, Lao Tzu, and Gandhi. But more marvelously, we Christians believe that Jesus is the God who became Man, sent by the Father. He is God’s love story in the flesh— God’s Incarnate Story.

The Asian Mission Congress sought to enflesh many of the challenges found in Pope John Paul II’s Ecclesia in Asia (EA): “narrative methods akin to Asian cultural forms are to be preferred. In fact, the proclamation of Jesus Christ can most effectively be made by narrating his story, as the Gospels do” (EA 20f). Pope John Paul II recommends following “an evocative pedagogy, using stories, parables and symbols so characteristic of Asian methodology in teaching” (EA 20g).

The local Churches in Asia can be faithful to Christ’s mission mandate by telling and retelling the Jesus story both in words and effective deeds of service.

Repeatedly, the Church communicates its faith that originates in its experience of Jesus.

The Holy Spirit, the Great Storyteller, guides the Church in all situations to tell, especially through the witness of a transformed life: “what we have heard, what we have seen with our eyes, what we have looked upon and touched with our hands” it is none other than “the Word of Life (cf. 1 Jn. 1:1). Mission means keeping the story of Jesus alive, forming community, showing compassion, befriending the “other,” carrying the Cross, witnessing to the living person of Jesus.

The disciples on the road to Emmaus observed: “Did we not feel our hearts on fire as he talked with us on the road and explained the scriptures to us (Lk. 24:32)?” For us, the way to Chiang Mai has become our Emmaus road. At the Mission Congress we shared our experiences of faith. Stories from Bangladesh and Hong Kong , from Ecclesia in Asia resounded loudly: “A fire can only be lit by something that is itself on fire” (EA 23b). The Church in Asia is to be “a community aflame with missionary zeal to make Jesus known, loved and followed” (EA 19a). Jesu7s casts fire on the earth and prays that it be ablaze (cf. Lk. 12:49 ). “The Church in Asia shares his zeal that this fire be re-kindled now” (EA 18c). We know that our 2006 Mission Congress, sponsored Telling the Story / P8

CBCP Monitor

Opinion

6 Editorial

Vol. 10 No. 14 October 23, 2006

Huh... my master is indeed pro-life. He already abolished death penalty... never mind the killings of journalists, activists, farmers... and even Church people.

Story Telling TELLING the story of Jesus in Asia may be the most graphic way of looking at evangelization, or missionary work, in this continent today. In the face of complex and divergent realities of the present Asia, a high-strung theological or catechetical tract may not be as realistic as the simplicity of “telling and retelling the Jesus story both in words and effective deeds of service.”

The recently concluded Asian Mission Congress captures such simplicity with ease, “The stories of Asia’s poor today (beggars, people living with AIDS, migrants, the outcasts) must be read within Jesus’ story and his Paschal Mystery. Asia’s many venerable religions may be seen within the divine universal design to draw, in mysterious ways, all peoples to God. The riches of Asian cultures can be a most suitable vehicle for communicating the Jesus story. This task has “a special urgency today in the multi-ethnic, multi-religious and multi-cultural situation of Asia” (EA 21b).”

Abp. Angel N. Lagdameo, DD

The Mission Congress has “explored a unique methodology of evangelizing: story-telling or faithsharing. We listened to narratives about elderly, families, youth, children and women, BECs. We heard perspectives from Islam, Buddhism, Hinduism, and the Tribals. Contemporary contexts were highlighted: Consumerism, Media, Migrants, and Inter-faith Dialogue. How significant these are to the mission of evangelization in the present context of ethnic conflicts and religious tensions!”

In and Out of Season THE Parish Pastoral Council for Responsible Voting (PPCRV) has celebrated last week its 15th anniversary. The PPCRV was one of the fruits of the Second Plenary Council of the Philippines which encourages the Catholic laity to actively participate in the renewal of our government and politics.

Both PPCRV and NAMFREL in the past elections have received accreditation from COMELEC. We can say that both were founded to promote good governance by helping civilian society overcome dishonesty and graft and corruption. These movements are founded on the belief that a government that wins by cheating will rule by cheating.

PPCRV in particular is needed to educated and form the people, through the Parish Pastoral Councils (PPCs) on the qualities of good governance. What

And yet the building of methodologies or even modern technologies of story telling is not what the telling of the Jesus story is all about. At the end of the day, the simplest story of them all is: “They will know that you are my disciples if you love one another.”

The paramount way of “loving one another” is “is to offer one’s life” for the other. The greatest Story Teller did it. His story was written in the blood of martyrdom. Isn’t Asia today looking for martyrs? Or just plain story tellers?

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Protagonist

PPCRV has been designed to do is to encourage as many people as possible to discuss, discern and develop their position on candidates. PPCRV has been teaching that candidates must not be measured by their long-winded promises, which often are forgotten after they win.

More important to consider, PPCRV had been teaching, are the past tract record of the candidates.

PPCRV promoters should lead the people to talk openly and to listen openly in order that they may discover through enlightened discussion/dialogue new realities for the good of the country. Difficult problems can only be solved if people talk openly and listen reflectively.

This takes real courage.

PPCRV promoters and practitioners have an important role in the education of the people for good governance. The people must be encouraged to discuss

PPCRV, an Inspiration from PCP II

But then the pedagogy of story telling may just be more comfortable—as the lifestyles of today’s story tellers.

MY husband who is my supporter par excellence for the duc in altum of my endeavors for the apostolate, came rushing into my study room as I was preparing letters for the forthcoming 15th Foundation Day of PPCRV (Parish Pastoral Council for Responsible Voting) on 19 October 2006. He said: Ipe, (his own version of “sweetheart” for me for the last 51 years—minus 14 days at this writing— of our marriage) watch the TV, what they’re showing is very important to your PPCRV work. And he took my hand, to make sure I leave my computer at once, and led me to our room.

There on TV was a certain Atty.

Carmela Bengzon and several local government officials conducting a huge CHACHA teach-in through some kind of sophisticated patch-up arrangement with a large assembly of men and women in Batangas. She and the local officials with her were undisguised in promoting Charter Change. They were batting for a unicameral parliament and their main reason for this was the constant tug-of-war between the Senate and Congress which causes delays in legislation that would otherwise benefit the people. They were also in favor of CON-ASS—the current Congress turning itself into a Constituent Assembly that will decide how our

The Mission of PPCRV and discern for themselves the “moral evil of vote buying and selling during the election.” They must discover for themselves how unpatriotic as well as immoral it is.

But they must open their eyes to it and not simply bury their heads on the sand.

PPCRV encourages people to talk and listen reflectively. Talking openly means being willing to present to others what is inside of us. Listening reflectively means being willing to expose ourselves to the ideas of other people, and willing to be influenced and changed by others, including those we consider the enemy or the opposition. When we close our minds and hearts to those we consider “opposition” we close ourselves to new realities which they ma be holding.

We should not immediately reject those whom we judge as the problem or part of the problem. Discussion or In and Out / P10

Ambassador Henrietta T. de Villa

Constitution should be changed, the kind of government we ought to have, the term of office of our elective officials (which might or might not include those who are in office now), the economic measures that could positively affect the ownership privileges enjoyed by foreigners here in terms of business, land and media. Their main bias for CON-ASS was it would be less expensive than the other method of changing the Constitution.

This other method is the CON-CON whereby the Filipino voters directly elect the delegates to the Constitutional Convention who will discern, discuss and bring to dialogue the amendments and revisions to the Constitution based on their informed opinions and experiences regarding the common good, as well as the sentiments of their constituents.

I will refrain from commenting or reporting how the exchange went during that TV teach-in. I am sure the TV viewers watching that telecast, depending on their own perception and inclination on the CHACHA issue, would have been either reinforced in their stand regarding Charter Change and the methods to do so, or continue to be misinformed and vague in their understanding of this important issue. However, after watching that TV show, I wished PPCRV had even

Faith and F ir e Fir ire half of their budget and space for our voters’ education. This has been a nagging worry for us in PPCRV that we may not have the needed logistics to cascade our newly formulated exciting education manual, “Pinoy Voters’ Academy”, to the farthest ends of the country in time for our May 2007 elections. But then I remembered St. Paul, who must have anticipated all the worries of the Churches in all times, saying to the Philippians: Dismiss all anxiety from your minds.

Present your needs to God in every form of prayer and in petitions full of gratitude.

And that is what we shall be doing for our celebration of the 15th birthday of PPCRV. It will be a simple but special moment for recalling the wonderful deeds of the Lord, and to thank him for turning his face on us in all these 15 years. He has sent us, and continues to send us people who wear his badge of love in pro-actively advocating for responsible citizenship through responsible voting.

Yes, we shall thank the Lord and, in petitions full of gratitude, entrust all our anxieties to him at the PPCRV anniversary Mass on 19 October at 4:00 p.m. at the St. Maria Goretti Parish Church inside Pius XII Catholic Center complex. We shall Faith and Fire / P10

CBCP Monitor

Opinion

Vol. 10 No. 14 October 23, 2006

Atty. Jo Imbong

Text and Conte xt Context THAT is what my Honorable Congressman friend put on record during one Committee Hearing as he gathered his pile of notes before leaving. He had just sat through a very touchy proposal.

My friend beside me, Marge, heard it too. And it shocked her, this Babe-inthe–Woods Marge. She just sat through that committee hearing too. Her first ever, one of her late-blooming excursions into Family Rights advocacy. And she asks me, “Do you believe that, Tita?”

I search her wide, round, innocent eyes. They belie a hint of wisdom, a nippy sense of “not quite right” agitation.

Somehow I managed to answer, “Look, if you believe that, then much of what is contained in most of our laws are not supposed to be there at all. Right?”

With a slight furrow upon her brow, Marge recites confidently, “Law is an ordinance of reason issuing from legitimate authority, for the common good.” I say, “Hey, you’ve been sneaking into my private Library. That’s from my Aquinas!

You haven’t been looking at the pictures inside the book’s flaps, have you?”

I also thought this precocious girl should talk to my Congressman friend.

“But, Tita,” she sounded serious, “If Congress cannot legislate morality, what will they legislate about?”

What wisdom! I told you, this girl holds much promise. She should be the lawyer, not me. I wanted to ask her if she has a boyfriend. My son is 21 or so. She looks 20. And talks sense. My, what the Jesuit schools can do!

“What will they legislate about?” I echo. “I . . . don’t know.” That makes me blush. “Maybe . . . ordinances of reason,” I try to sound erudite.

“Because you and I have a mind,” she rejoins, “That’s why were talking like this.” We should be getting somewhere,” I sighed.

“And what is good for all of us should be moral. How can it be otherwise?” She’s not asking me. She’s telling me! My son should meet this girl.

She’s now sitting right on the table.

I try to line up for her a few landmark legislation: Fidelity to one’s spouse. The Family Code. The Penal Code. Honoring your cheques. BP 22. Respecting your neighbor’s hedges. Boundaries.

Technical descriptions. Giving every person the benefit of the doubt. Presump-

A Moral Question IS it morally right for churchmen to receive money for the poor from a duly perceived corrupt national government?

This is the moral question that demands a clear-cut answer in these times and in this country.

It is true that whatever money the government has, all comes from the people primarily by way of direct and indirect taxes. It would be not only strange but also incredible to even think that the present administration would give away even but a peso drawn from its own private pocket.

It is also true that the poor in the country are not simply growing in number but gradually also becoming more impoverished. It is rather easy to believe that the poor people in the land are being used and abused by the national leadership ba-

Issues and Concerns

tion of innocence. Honesty. Section 257, Tax Reform Code. Penalty for false revenue reports. Not passing a red light.

Motor Vehicle Code. Without these, you have bedlam!

She was open-mouthed. And I add, “You want more? How about good, honest, diligent, dedicated, morally upright, responsible, intelligent . . . “ “Congressmen?” she cuts in. “Public servants!” I snap back. Republic Act 6713.

Code of Conduct and Ethical Standards for Public Officials and Employees.

“There’s more,” I insist. “Your freedom of speech, of religious belief. Your right to due process, to clean air, to equal opportunity. To your dignity even if you are a charity patient. To a just wage. To your national patrimony. Your dad and mom’s right to nurture you. All young people’s right to grow up in a moral environment. Even your right to quiet nights.

“You mean, all that is contained in the Constitution, Tita?” she looks at me again with those little round eyes.

“If I remember my Consti Law, you bet.” I smile. “Not only that,” I add.

Text and Context/ P14

Oscar V. Cruz, DD

Vie ws and P oints iews Points

sically in order to firm up its tenure of power and influence. In fact, the present administration markets people to get revenues from their foreign work deployment in many countries in all known continents.

It is finally true that the government has certain loudly proclaimed programs, plans and projects to help the poor— such as livelihood funds, cheap rice and medicines. It is however rather hard to believe that the present administration sincerely considers uplifting the poor from their misery as an honest to goodness over-all priority of its governance.

Question: Is it morally acceptable for churchmen to accept money from this corrupt national government to help the poor? Answer: No! Reasons: First, such would be synonymous with collaboration with deodorizing government of its

Melo M. Acuna

During my earlier days with Veritas 846, I covered the House of Representatives.

There was never a dull day especially during budget hearings when lawmakers would ask cabinet secretaries even the most intriguing questions about school superintendents closely identified with their political adversaries up for reassignments or where a school building would be built and which of his pet projects would receive the necessary inputs among other issues. The questions, more often than not, focused on the needed mejoras.

This is different from confirmation proceedings where some members would alternately grill nominees on private concerns and solicit commitments to build infrastructures and initiate projects in their respective areas.

Much has been said about the government’s proposed 2007 budget it would bring progress to various parts of the archipelago. In fact the recent news about the Department of Public Works and Highways grand plan to build 1,369 kilometers of roads in what has been described as 12 super region projects costing P32 M per kilometer. This is a noble project considering the benefits it would bring far-flung areas closer. I never thought it costs so much to build a kilometer of first class concrete road.

“You Cannot Legislate Morality?”

known pervasive corruption. Second, the churchmen would be allowing themselves to become tools for the self-aggrandizement of the government. Third, and worse of all, the churchmen would be beholden to the government internationally known for its corruption. It is exceptionally hard to believe that when the government channels money through churchmen, this is without the ulterior motive of specifically winning them over—not really helping the poor.

This is the case of churchmen and poor people being simply used alive by the present administration.

The well known moral principle still holds true in this issue: The end does not justify the means. Money given by a corrupt origin is anything but honest or clean money. This is not purism but truth.

“The Power of the Purse”

A closer look at the proposed budget revealed that from a total of P1.126 trillion, less than half or P457.5 billion is for the departments and agencies. Special Purpose Funds are worth P668.7 billion. It is from SPF where we get funds to service debts (P328.733 billion), internal revenue allotments given local government units (P197.455), funds for agriculture and fisheries modernization program (P21.709 billion), and budgetary support to government corporations (P17.042 billion) and Miscellaneous personnel benefits fund (P11.803 billion).

People familiar with how the budget works such as Social Watch Philippines, say the Executive can exercise its prerogatives to spend over P80 billion, to wit P67 b unprogrammed fund, P1 b Calamity Fund, P1 b E-Government fund, P800 m Contingent Fund and P50 m National Unification Fund.

If you have a proposed budget amounting to P1.126 trillion and P67 B in unprogrammed fund, wouldn’t this amount to P1.193 trillion? We have eagleeyed lawmakers who have make it a practice to carefully scrutinize the proposed budget line by line. What’s the purpose of the so-called P67 billion unprogrammed fund? Releases from the unprogrammed funds require approval from the chief executive.

This corner is more than intrigued about the enormous proposed budget and I just couldn’t help but wonder how we’ll generate revenues to fund our requirements. Did you know the proposed 2007 budget contain appropriations amounting to P3.5 b as premium subsidy of indigents under the National Health Insurance Program? There’s money amounting to P543,220,000 for the Pasig River Rehabilitation Commission, Special Share of Local Government Units in the proceeds of national taxes amounts to over P7 b, over P1 b as Municipal Development Fund and Barangay Officials death benefits fund amounting to P37 million.

Our lawmakers may have focused on the departments and agencies’ budget requirements and the possibility exists that special purpose funds may have not been noticed nor scrutinized as expected.

The fact remains 59% of the total budget for 2007 constitutes the so-called Special Purpose Funds.

As taxpayers that we are, we are stakeholders to the country’s future.

Let’s find out where appropriations go considering we still belong to the so-called developing countries where resources remain meager. We cannot afford wastage. It is a matter of survival.

7 Bp. Leonardo Y. Medroso, JCD, DD

Tidbits

The Parish Priest in the Globalized World SOME three weeks ago a program shown on TV got me glued to my seat. It was an interesting show—at least for me. It touched on the intimate life of the priest, his vision in life, his frame of mind, his ministry. What set me at edge though was the unexpected question that veered sharply on the relevance of the priest in a globalized world. All these came out from the “Private Conversion” show of Mr. Boy Abunda who invited Msgr. Pepe Quitorio as the guest of the program to answer all his queries, including the ticklish ones. As a whole Msgr. Pepe answered very well the questions. But his response to the specific issue regarding the relevance of the priest in a globalized world, though satisfactory, lacked the depth and breadth that can salve the ebbing confidence of the pastors on the face of the fast changing globe of man.

Actually, the process of globalization has not spared the parish priests from its effects, affecting even those living in far flung places. Suddenly thrust into the world that is fast shrinking due to high technology and the concomitant process of globalization, the parish priest is bewildered and bothered by some realities that are happening unexpectedly in his parish. They are events that change the social behavior of some parishioners, touch deeply his life as the appointed parish priest of the locality, challenging even his leadership and authority. What is the place of the parish priest in a society that has become so complex and sophisticated? Is the content of his message saleable? Are the sacraments still accepted as means of salvation, capable of liberating modern man from the meaninglessness of life? Or, is the priest still needed by society; or, is he just a mere commodity, one who is there in Church as a figure head to be approached only when needed? In short, is he relevant?

Some months ago a parish priest from an island parish barged into my office. With the heavy steps of a man with a problem, he came out with his tale of woe. He was deeply hurt. “I am relegated to a mere commodity in the parish, Bishop,” he complained. “Imagine, a group just came to my rectory in the late afternoon, asked me to hear the confession of the youth who are having a youth camp in the parish. I got mad for a while for they never had that elementary courtesy and decency to discuss with me as parish priest regarding the youth camp. I feel like taken for granted, a non-existent individual in the parish, an old useless priest. They could have approach me beforehand, told me about their plan of putting up a youth camp, discuss matters with me. In that way, I would know what they are doing in the parish, make out my role in the activity and the religious services that I have to extend in the program. But, no, they just came in, asked for the sacrament of reconciliation for the youth, and expected me to do their bidding. But what hurt me more is the response of one of them: ‘But we thought we do not need your permission, Father. This is an outreach program of our community. But our national and regional leaders are aware of this activity. Our group is transparochial’” Knowing the priest I just could not summarily dismiss him with a pat on the back and the cliché: “Don’t worry, Father. I will call the attention of the organizers and discuss with them this matter.” No, he is a very sensitive priest, a dedicated pastor, a deeply religious person with a fierce love for the parishioners, particularly the marginalized. And so, his complaint was serious.

To bypass the pastor in doing an out-reach activity in the parish is, to say the least, not proper, no matter how laudable the apostolate may be. It is first of all an affront to his authority as the duly appointed pastor of the parish. As pastor it is his bounden responsibility to know what is happening in the parish, ensure that the faithful under his care participate abundantly in the means of salvation, that is, the word of God, the Sacraments, prayers, charitable work. He has to promote preaching and catechesis, liturgical life and public worship, associations of the faithful, and the variegated forms of the apostolate and social actions. It is within this purview that Canon 519 declares: “The parish priest is the proper pastor of the parish entrusted to him. He exercises the pastoral care of the community entrusted to him under the authority of the diocesan Bishop, whose ministry of Christ he is called share, so that for this community he may carry out the offices of teaching, sanctifying, and ruling with the cooperation of other priests or deacons and with the assistance of lay members of Christ’s faithful, in accordance with the law.”

It is part of his responsibility, therefore, to be vigilant and sensitive to any activity in the vicinity, including the out-reach program for the youth, seeing to it that it ultimately promotes the building up of the Christian Tidbits / P12

CBCP Commissions

8

Episcopal Commission on Mission The Church is missionary by her very nature, since it is from the mission of the Son and the mission of the Holy Spirit that she draws her origin, in accordance with the decree of God the Father. - (Vatican II, Ad Gentes 2)

CBCP Monitor Vol. 10 No. 14 October 23, 2006

thrust of Cooperatio Missionalis.

Goal 2. By the end of 2009, updating and coordinating mission initiatives drawn from the resolutions of the Asian Mission Congress shall have been implemented KRA #4 Goal 1. By the end of 2009, all dioceses shall have a fulltime mission director who is trained for mission animation.

Goal 2. By the end of 2009, all dioceses shall have a working mission team.

Key Activities (2000-2006)

promotes the local Church in the Philippines as a Community of Disciples filled with the missionary spirit and aware of its mission responsibility, cooperating effectively with and fully supportive of missionary activity in our local Churches and ad gentes.

To realize this vision, we uphold the following principles and guideposts: • Upholding the key and strategic role of the local bishops in promoting, directing and coordinating the missionary activity of the local Churches; • Highlighting the missionary character of the local Churches; • Spreading the new understanding of mission flowing from Vatican II and PCP-II which fosters the local Church in becoming fully missionary; • Responding to the urgency to participate in the Church's universal mission, particularly in Asia-Pacific.

der to change the misperception of mission.

• Mission cooperation. Foster a synergy of harmonious integrated cooperation in mission activities.

To foster an attitude of cooperation so that there is a generous mutuality in common activities.

• Identify and train mission animators (human resources). Find key people who will be catalysts, key mission agents who will mobilize organizations and resources.

Key Results Area (KRA)

KRA #2 Goal 1. By the end of 2009, re-orientation seminars on mission shall have been conducted for formation centers and institutions (schools, seminaries, catechetical centers, lay renewal groups).

THE Commission on Mission is one of the oldest commissions existing in the Catholic Church in the Philippines today. When the Catholic Welfare Organization was established in 1945 to become the official organization of the Philippine Hierarchy, six Episcopal Commissions were established: the Commissions on Catechetical Texts, Catholic Action, Education and Religious Instruction, Social Action and Missions, and the Legion of Decency.

On January 31, 1968, the CWO became the Catholic Bishops' Conference of the Philippines (CBCP).

According to its Constitution and By-laws, the functions of the Episcopal Commission on Mission are to promote missionary activity in the country, to promote the activities of the Pontifical Missionary Societies (PMS) operating worldwide, and to recommend to the CBCP measures on the implementation of the Vatican decree Ad Gentes for fostering Church missionary activity.

Throughout the years the Commission has been working closely with the Pontifical Missionary Societies (PMS) whose principal aim is to promote a universal missionary spirit in the hearts of the People of God. The PMS is a single institution with four branches: 1) the Pontifical Society for the Propagation of the Faith founded in Lyons, France in 1822; 2) the Pontifical Missionary Society of the Holy Child founded at Nancy in France in 1842; 3) the

Pontifical Society of St. Peter of Caen, France, founded 1889; and 4) the Pontifical Mission Union founded in Italy in 1916. This year (1932-2007) the PMS in the Philippines is celebrating its 75th foundation anniversary.

The Episcopal Commission on Mission envisions itself as body that

The Episcopal Commission on Mission would like to realize the following Key Results Area: • Mission promotion in the dioceses of the Philippines. Promoting mission awareness, motivation and initiatives conscious of the diversity of our situations.

• Mission formation both initial and on-going. Target key influential institutions such as seminaries and catechetical institutes in or-

Telling the Story / from page 5

vehicle for communicating the Jesus story. This task has “a special urgency today in the multi-ethnic, multi-religious and multi-cultural situation of Asia” (EA 21b). The insightful “triple dialogue” promoted by the FABC for over three decades can be accomplished in “new and surprising ways” (EA 20f)—one of which is in the exchange of gifts through the sharing of our life’s story.

At this First Asian Mission Congress we rediscovered the “joy of evangelization,” Pope Paul VI’s words ring true; effective mission is to be done “with ever increasing love, zeal and joy” (Evangelii Nuntiandi, EN 1). Jesus’ disciples must “proclaim with joy the Good News which one has come to know through the Lord’s mercy” (EN 80).

We, the Congress participants, commit ourselves to carry home our

own communities new insights into the story of Jesus, particularly its Asian dimensions. We seek to be on fire, ready to bring home vivid and inspiring stories, which could light the flame of mission in young hearts. We wish to follow Jesus’ words to be possessed person (the scriptural passage we adopted at the Congress): “Go home to your own people and tell them what the Lord in his mercy has dome for you” (Mk. 5:19).

We seek to approach evangelization in an Asian way, an evocative way through stories, parables, and symbols, a method so characteristic of Asian pedagogy, as Pope John Paul II has so perceptively noted. It is, therefore, a way of sharing our faith with others, an authentic path of dialogue. Still we who believe in this distinctive approach to

by the Federation of Asian Bishop’s Conferences and its Office of Evangelization, thanks to the Holy Spirit, was able to set many hearts ablaze.

The Asian Mission Congress, particularly the exchange of our faith-stories, has provided new perspectives for our task of dialoguing with the peoples (especially the poor), the religions, and the cultures of Asia (cf. FABC V: 3.1.2). The stories of Asia’s poor today (beggars, people living with AIDS, migrants, the outcasts) must be read within Jesus’ story and his Paschal Mystery. Asia’s many venerable religions may be seen within the divine universal design to draw, in mysterious ways, all peoples to God. The riches of Asian cultures can be a most suitable

Functions The Commission on Mission: Shall make the necessary recommendations to the Conference for the more effective implementation of the Decree Ad Gentes of the Second Vatican Ecumenical Council in order to foster the missionary activity of the Church in the Philippines.

Shall promote the spirit of the missions and develop missionary awareness in the particular churches in the country in line with the objectives and directives of the Congregation for the Evangelization of Peoples.

Shall promote the Pontifical Mission Societies in every diocese and shall encourage lay missionary organizations and missionary formation groups.

Shall help the conference set up the National Missionary Council.

The Body shall help plan, direct and review the activities of the singular service of missionary cooperation at the national level.

Vision

Goals The goals the Commission wishes to achieve over the next three years (2007-2009): KRA #1 Goal 1. By the end of 2009, 43 (50%) of the dioceses in the Philippines shall have a mission awareness program.

KRA #3 Goal 1. By the end of 2009, existing groups (PMS, AMRSP), shall have been reoriented with the spirit and evangelization, will also “not be timid when God opens the door for us to proclaim explicitly the Lord Jesus Christ as the Savior and the answer to the fundamental questions of human existence” (FABC V:4.3).

On this World Mission Sunday we thank the Lord of the harvest for the countless missionaries who have come to serve in Asia through the centuries. We prayerfully commend to the Lord’s love and protection the thousands from Asia who now serve in various parts of the globe.

We beseech Mary, our Mother and the Star of Evangelization, to intercede for us that our hearts may remain on fire with love of Jesus her Son, whose story we shall tell and retell through words, deeds and the witness of our lives.

January 20-22, 2000. Special workshop on mission in the document Ecclesia in Asia was conducted for the CBCP (Catholic Bishops' Conference of the Philippines).

July 5, 2000. CBCP released the document: "Missions" and the Church in the Philippines: A Pastoral Letter on the Church's Mission in the New Millennium.

September 27 - October 1, 2000.

National Mission Congress was held in the Archdiocese of Cebu, attended by 2,300 delegates. Two books were published by the CBCP Commission on Mission in conjunction with the congress: Tell the World Catechetical Modules for Mission Animation [Cebuano Translation: Suginli ang Kalibutan] and Telling God's Story: National Mission Congress 2000.

December 9-16, 2000. Several Mission Orientation Courses were sponsored by the Mission Congregation of the Servants of the Holy Spirit (SSpS) and the Society of the Divine Word (SVD). The first course held after the National Mission Congress welcomed twenty-five balikbayan missionaries.

May 6-16, 2001. The first "postNational Mission Congress" Orientation Course for Departing Filipino Missioners going on ad gentes mission [the twentieth of its kind] was held at the Holy Spirit Sisters' Home, in Quezon City.

June 18-20, 2001. The forty-ninth annual mission assembly of the Pontifical Missionary Societies (PMS) was held in Davao City; with the theme: "Deep Missionary Spirit Sets Impetus for Evangelization."

September 4-6, 2001. The "Mission Symposium 2001" was held in Davao City.

January 26, 2002. CBCP approved the National Mission Plan.

July 10-11, 2004. CBCP approved the change of the Commission's name into "Episcopal Commission on Mission" (not Missions) and also approved the draft of the statues of the National Mission Council.

September 3-5, 2004. National Congress of the Holy Childhood, Cagayan de Oro City.

November 30 - December 4, 2005. First National Assembly of Filipino Lay Missionaries, Cebu City.

June 2-7, 2006. Opening of the 75th foundation anniversary of the Pontifical Missionary Societies of the Philippines, Palawan.

July 8, 2006 - CBCP approved the National Mission Program.

September 30- October 2, 2006 National Youth Mission Camp: Consultation, Antipolo City Annual Activity. Assembly of Mission Directors and Coordinators.

Chairman Bp. Edwin A. de la Pea, MSP Vice chairman Bp. Guillermo V. Afable Members Bp. Prudencio P. Andaya, CICM Bp. Carlito J. Cenzon, CICM Bp. Martin S. Jumoad Bp. Antonio P. Palang, SVD Executives Secretary Msgr. Gilbert A. Garcera, HP

CBCP Monitor

Diocese

Vol. 10 No. 14 October 23, 2006

9

Archdiocese of Caceres ONE of the oldest dioceses in the Philippines, Caceres in also the seat of the famed devotion to Our Lady of Peafrancia.

The Diocese of Nueva Caceres was established as the suffragan of Manila on August 14, 1595. This was by virtue of the Papal Bull "Super specula militantis ecclesiae" issued

by Clement VIII. The diocese then comprised the provinces of Camarines and Albay, the islands of Ticao, Masbate, Burias and Catanduanes; the province of Tayabas, including Lucban; and, in the contracosta of Mauban to Binangonan, also included Polo, Baler and Casiguran. The official name given to the ecclesiastical jurisdiction was "Ecclesia Cacerensis in Indiis Orientalius." The name, taken from "Ciudad de Caceres", also indicated the seat of the diocese.

Fray Luis de Maldonado, OFM was appointed the first bishop of the Diocese of Nueva Caceres. It was elevated to archdiocese status on June 29, 1951 by virtue of the Papal Bull "Quo in Philippine Republica"

by Pope Pius XII. The Papal Bull also created its two Suffragan Sees: The Dioceses of Legazpi and Sorsogon.

Currently, its Archbishop is Most Rev. Leonardo Legaspi, O.P. He was also the first Filipino rector of the UST Central Seminary, the first Vicar of the Dominican Province of the Philippines as well as the first Filipino rector of The Royal and Pontifical University of Santo Tomas.

Archdiocesan Vision-Mission "First evangelized in 1578, we are a people deeply grateful for the gift of faith, striving to promote our identity and rightful well being in spite of existing material poverty and deprivations.

"We are a Church of the Young, seen especially in youthful vocations to be members of the apostolic laity, consecrated religious and the ordained clergy under the tutelage of Mary, Our Lady of Penafrancia.

"To be a Church of the Poor. We are called to a Christian life of a spiritual journey toward the Kingdom of God, a religious concern for a new life of the Church, a pastoral care for the whole of society and, a building up of communion as a Church through empowerment and solidarity of preferential love for and by the poor themselves.

"To become a Renewed Church, a Community of Disciples of the Lord. We seek the faith of the Church that is contextual, Christ-centered, pastoral and evangelical. This we share as a challenge and covenant with the entire Church in the Philippines through the II Plenary Council of the Philippines and among our own people through the Archdiocesan Pastoral Council of Caceres.

"Integral Evangelization. We are to build up an ecclesial communion through inculturation of Filipino values with the Gospel; effectively, a personal liberation and a social transformation as well.

We are to renew our Christian communities through dialogue and solidarity, serving in a missionary spirit marked by participation and accountability."

CURRENT PASTORAL THRUSTS Consistent with its Vision-Mission formulated after the promulgation of the decrees of the First Archdiocesan Pastoral Council of Caceres in 1991 and reformulated during the 2001 Second Archdiocesan Pastoral Council, and in line with its unique charism, the Archdiocese currently pursues its main

provides security protection for Caceres clergy. It also provides for replacement income and assistance in times of sickness, old age and death. The system provides the following benefits: hospitalization and medicare program, security program or pension, retirement at the home for retired priests (Altersheim) and funeral at the cemetery for the clergy at the Major Seminary.

Sa Pag-atum ni ‘Ina’ (Our Lady of Penafrancia)

By Frs. Allan Roy Remo & Rex Alarcon pastoral thrusts (supra) through the following selected essential components: Spiritual Journey (Christian Formation & Evangelizatio) Family Ministry - A major pastoral strategy of the Archdiocese in response to the 2nd Archdiocesan Pastoral Council of Caceres and PCP II's call to make the "family as the focus and the parish as the locus of integral evangelization." It aims at building up the family as a true domestic church by affirming the sacramental and social nature of family, helping family members develop their potentials for holistic health and healing, leading the family towards social participation and to apostolate as communities of families in the church, particularly in the parish.

Catechesis - Provided mainly by the Caceres Catechetical Ministry (CCM) and Caceres Association of Religion Educators (CARE) with 116 members who cooperate with the Ministry in matters of educational research pertinent to catechetics. The CCM through its Catechetical Center established in 1987 supervises the training and formation of catechists numbering about 1,331 working in public schools and parishes in the Bicol Region. Since 1987 the Center has already published 25 supplementary catechetical materials.

Creation of Parishes - A pastoral strategy to make church services closer and to provide more focused pastoral care of the Catholic faithful.

35 parishes have been established since the separation of Prelature of Libmanan in 1990.

Socio Pastoral Care (Social Apostolate) MIADP (Mt. Isarog Integrated Area Development Program) - An environmental project launched in June 2005 which seeks to contribute in the efforts of conserving and preserving the natural resources of Mt. Isarog alongside the help in improving the quality of life of the people living and depending on the area.

SPARC (Stewardship Program of the Archdiocese of Caceres) - A program under Temporalities also known as "Balos sa Balaog nin Dios" which includes education and organization of the parishes through the sharing of time, talent and treasure. It envisions the 73 parishes of the Archdiocese to be participative, self-reliant, transparent and accountable.

Empowerment and Governance (Leadership Skills and Training) CMAP (Caceres Mission Aid Program) - Established in 1997, CMAP is the Archdiocese's own way of fulfilling the spirit of Missionary Union. CMAP aims to sends volunteer priest to mission areas outside the Philippines. There are currently eight (8) priests working as missionaries in the Diocese Gizo, Solomon Islands, Montego Bay, Jamaica, Diocese of Kingstown, St. Vincent and the Grenadines, and the Diocese of Townsville, Queensland, Australia.

CLAIM (Caceres Lay Institute for Mission) - Part of the formation in Mission of the Local Church in Caceres is the CLAIM that taps lay persons as missionaries to parishes and communities of the local Church.

Currently there are 14 lay missionaries undergoing such formation.

SMC (School Mission Clubs) To encourage mission participation and cooperation among Catholic students and to give priority to education in mission, school mission clubs have been established in Catholic schools.

DICRE (Digitization of Canonical Records) - This is a project of the Chancery Office which aims to preserve canonical records kept in the Chancery through digitalization and to improve access of the same through automation. In this project digital images of the record books are taken and in the process creating back-ups to the physical books.

The use of the digital images instead of the physical records for day to day use and research will reduce wear and tear. At present the project is still going on and upon completion this will be replicated in parishes.

UBC (Union of Bicol Clergy) Among the avenues for fellowship of priests in Bicol Region is the UBC. It is a yearly gathering of Bicol priests which falls within the week of the Peafrancia Festivities.

CCSS (Caceres Clergy Security System) - Conceptualized in 2001, it

IMPORTANT FACTS Name: Archidoecesis Cacerencis women pious associations and secular Archbishop: Most Rev. Leonardo Z. Legaspi, institutes.

O.P., D.D. The 33rd bishop and 3rd Archbishop since 1984 (Illuminare Omnes).

Catholic Educational Centers: Auxiliary Bishop: Most Rev. Jose Rojas Jr University 2 appointed in 2005 (Ipsi gloria In Saecula) Colleges 4 Technical/Vocational 4 Seat: Naga City, Philippines High Schools 11 Titular Patron: St. Peter Baptist Elementary 13 (Feastday: Sunday before Feb. 6) Kindergarten 28 Population: Approximately 1,253,238 of which 94% or 1,183,033 are Catholics.

Social & charitable Institutions: Home for retired priests 1 Orphanages 2 Number of Parishes: 73 Retreat Houses 3 Number of Priests: 200 Diocesan and Hospitals 2 21 Religious Dispensaries 4 Homes for the ages, handicapped Average Age of Priests: 36 and chronically ill 4 Religious: 352 religious sisters, members of Marriage Counseling Centers 7 Other Social Centers 14

Other Pastoral Concerns The archdiocese has three seminaries in three different campuses the Holy Rosary Minor Seminary founded in 1797 and which houses now the Philosophy Department; the Holy Rosary Major Seminary, built in 1965, which currently accommodates the Theology department; and the Preparatory Seminary built in 1988. All the three seminaries are operationally manned with fulltime formators-9 at the Major, 9 at the Minor Seminary and 3 at the Preparatory Seminary-most of whom have finished post graduate studies. As of last semester, there were 39 Caceres Seminarians in Theology; 106 in Philosophy and 39 in Preparatory Seminary.

No less too, the archdiocese has always since lived up to its reputation of being the country's top producer of priestly ordinations.

At the average, the archdiocese has registered a remarkable number of 7 ordinations a year since 1985.

This has allowed the archdiocese to assist other dioceses and provide priests especially to remote parishes.

Gleaned from current statistics, the Archdiocese has 221 diocesan and religious priests and a Catholic population of 1,183,033. Thus, the ratio is 1:5353 or one priest per 5,353 Catholics.

Finally, the devotion to Our Ina, Virgin of Peafrancia, has not only made the archdiocese a major religious landmark but has likewise undeniably brought to fore the unrelenting spirit or religious fervor of Bicolanos towards the Blessed Mother, being the model of perfect love. The feast of the patroness of the region is celebrated on a Sunday after the octave of the feast of Our Lady's Nativity. The 10-day festivities start with the traslacion procession where the image of Ina is transferred from the Basilica built in her honor to the Cathedral Church. The image is venerated at the Cathedral Church for nine (9) days before it is brought back to the Basilica by way of fluvial procession. This September devotion in honor of Ina is participated in by millions of her devotees from the Bicol Region, from other places of the Philippines and abroad.

Sa pag-atum ni InaViva la Virgen!

CBCP Monitor

Feature

10

Conclusions of the First Asian Mission Congress Chiang Mai, Thailand, October 18-22, 2006

Vol. 10 No. 14 October 23, 2006

• proclaiming Jesus especially through witness as the distinguishing mark of our missionary identity as also through the indigenous and various media that modern technology has produced; • living and promoting a spirituality of the dialogue of life with the peoples of Asia; • learning to recognize the presence of the story of Jesus in the stories of trauma, exclusion, sufferings and poverty as well as in their other varied experiences of life; • learning the art of eagerly awaiting the opportune moment to share Jesus’ story as God’s gift for the fullness of life.

The Story of Jesus in Peoples of Other Faiths We will: • recognize our ignorance and prejudice (individual and collective) by taking concrete steps to acquaint ourselves with other religious traditions; • develop in our educational and formation institutes, especially in our seminaries, such positive attitudes of understanding and respect towards other religions;

Mission Orientations Moved by the experience of the First Asian Mission Congress, we the participants have identified the following important areas of concern which we consider as priorities for our missionary task in Asia , and we commit ourselves to implement them: The Story of Jesus in Our Life We will make the story of Jesus come alive through our personal

encounter with the Risen Lord through: • a deeper study and living of the Word of God in such a way that the power of Jesus’ story transforms our life;

counter in which the story of Jesus comes alive through the symbols used in the liturgy (the breaking of the Bread, etc.);

• cultivating a habit of recognizing the story of Jesus in one’s own personal life, in all our experiences, particularly, in our struggles and pains, joys, and sorrows;

• fostering the attitudes and values of humility and openness before the mystery of God at work in the peoples of Asia especially in those who suffer, such as the poor, the marginalized, migrant workers, the sick, women and children;

• making the celebrations of the community especially the Eucharist as powerful moments of en-

• promoting the participation of the laity especially the youth who are the future of the Church in Asia;

• form families to grow in openness and a humble attitude to the mystery of God at work in other religions especially with the involvement of basic Ecclesial Communities; • make similar efforts to remove misunderstandings and prejudice from the people of other faiths in regard to the Christian faith and practices; • offer more effective pastoral care for those in mixed marriages and other inter-religious situations.

Faith and Fire / from p6 also thank the people of PPCRV who see this organization not simply as an ordinary electoral group working for clean and honest elections, but as a response of faith to proclaim CHRIST AS THE LORD OF OUR ELECTIONS, OUR POLITICS, OUR NATION AND OUR LIVES! Recently, on separate occasions, I was interviewed by the Communications Foundation of Asia and the Jesuit Communications Ministry about elections and PPCRV’s engagement in these. Here are a few of the significant questions they posed, and the answers I offered.

When was PPCRV organized and why? PPCRV was an inspiration from the 1991 Second Plenary Council of the Philippines (PCP II).

The lay faithful who were graced by the Lord to be participants in that historic ecclesial event were so fired up by our PCP II experience of being a “community of disciples” much like the first Jerusalem community. Immediately after its conclusion, we went into prayerful discernment on how we could move the mission of the Church in the realities we populate.

The opening for our active insertion in the renewal of politics was occasioned by two stalwarts of faith, prophets of our modern times—His Eminence Jaime L. Cardinal Sin and Haydee Yorac, both of happy memory. Haydee Yorac, then acting Chairperson of COMELEC, jolted us with the warning that she had data supporting the claim that the major determinants of the coming 1992 elections would be the 3 Gs: Guns, Goons and Gold. This could only be averted, Haydee proposed, if the Church, “the only remaining credible institution, could come up with an organized systematic community response” which would ward off such impending evil. Cardinal Sin whose response to the breath of the Spirit is almost always swift and to the

The Story of Jesus in the Cultures of Asia We will • integrate positive cultural values of Asia as mentioned in Ecclesia in Asia into our Christian living – at personal and collective levels – all the more so when such values are being eroded by consumerism, materialism and other forces with the support of the media and the market; • promote a culture of service, compassion, disciplined life, meditation, silence, simplicity, reconciliation, and harmony; • take concrete steps to integrate local festivals and cultural forms of expression such as dance and music, art and architecture; • introduce with proper catechesis inculturation at all levels of our life so that we can effectively present the present the Asian face of Jesus to our sisters and brothers in Asia; • make the BECs an effective instrument of evangelization, inculturation and interreligious dialogue.

Follow-up We appeal to each Episcopal conference to organize national/ regional Mission Congresses in such a way as to effectively promote a renewed sense of mission of TELLING THE STORY OF JESUS in an Asian way to the peoples of Asia to FABC to organize similar congresses on a regular basis. We hope that the above measures, among others, will revitalize our missionary dynamism with a sense of urgency and with a spirit of enthusiasm and joy. For He is indeed risen and alive in Asia!

In and Out / from p6 point, instructed us (with me then at Villa San Miguel were a handful of parish lay leaders) to come up with that “organized systematic community response”.

And we did. Using the infrastructure of the Church, we called that response PARISH PASTORAL COUNCIL FOR RESPONSIBLE VOTING (PPCRV). Our aim was twofold: 1) Voters’ education wherein PPCRV will animate people to vote, and to vote responsibly, through the formation of an informed and principled individual and collective conscience of the voting population; 2) Pollwatching wherein PPCRV will be sentinels at the voting precincts and canvassing centers so that the votes cast by Filipino voters will be counted, and counted correctly.

Three of the seven original founders of PPCRV were Artemio V. Panganiban, now Chief Justice of the Supreme Court of the Philippines, Reynaldo Pacheco, now President of Kapatiran political party and Dr. Zenaida V. Rotea, now Executive Secretary of the CBCP Committee on Women and still with PPCRV as its National Treasurer.

Based on the experience of PPCRV, what are the main concerns that ought to be addressed to make elections in our country clean, credible and meaningful? On the short term, I could immediately think of the need for the unsullied credibility of COMELEC, a massive campaign to cleanse the voters’ registration list, information on registration dates and places for first time voters, as well as those who still need to register or have their change of address registered for the coming May 2007 elections, automation of our election process. On the long term, unwavering commitment to implement and enforce electoral reforms, such as dismantling of political dynasties, strict monitoring of election expenditures

of candidates and political parties, equal opportunities in the use of advertising and promoting the candidacies of elective officials, prohibiting elected officials from switching political parties after elections, as well as the combined effort of government, the electorate, the Church and civil society to re-orient Philippine elections from being exclusionary and elitist. There must also be a system for the close and constant monitoring and evaluation of these concerns which will be published regularly for public information.

Has PPCRV made any significant contributions to elections in the Philippines since it was organized in 1991? I have no hesitation in citing 3 areas where PPCRV has made some inroads. Perhaps not in a spectacular magnitude, but more like seeds being planted. And there are already some blooms visible. I only have to look at the PPCRV coordinators in our dioceses nationwide. As we try to transform others, we, too, are being transformed along the way.

These 3 areas are: 1. Our voters’ education has always been at the service primarily of the youth and those in the grassroots, with the corresponding modules designed along this direction. PPCRV, in its effort to help form the conscience of the Filipino voters, focuses on the SEE % ANALYZE % ACT process. SEE: update the voters on the political, economic and socio-cultural situations so that they become aware of the realities around them. Get them to recognize how they feel, and to express how these situations affect their person, their family, their community and the nation as a whole. Share with them what the Church and her Social Doctrine say about these situations.

ANALYZE: assess the current praxis and juxtapose these to the 5 pillars

of the Social Doctrine of the Church—dignity of the human being, common good, solidarity, subsidiarity, preferential option for the poor, universal destination of goods. ACT: the shock of recognition at the way Filipinos have lived till now, and the realization that a new and better praxis is possible will now translate into concrete actions i.e. responsible voting, etc.

2. Advocacy and promotion leading to fullness of life in a free and just society. Advocacy for authentic democracy and the removal of anything that distorts the role of governing institutions, using them as means for political exchange between private interests and government intervention. Promotion of the power of the ballot since voting, when exercised correctly, gives equal power to everyone. Whether you are poor or rich, young or old, unlettered or titled, you are equal when it comes to voting: 1 vote per person (isang tao, isang boto).

3. Mobilization of volunteers in getting more people involved in the electoral process, infecting them with passion for safeguarding the ballot, and most of all, enabling them to consolidate into one process how they address political issues and how they understand their faith.

dialogue between opposite parties can bring about new realities, a fresh alternative. Instead of condemning the other party as problematic or part of the problem, we should say “If you are part of the problem, you can be part of the solution.”

This is the challenging part of open talking and open listening. We must humbly accept that we also have our contribution—often unintentional, either by commission or omission— in the problematic reality. Instead of focusing on what others have done in creating the problem, let us look on what we have done.

PPCRV must fight and oppose what creates chaos, confusion and conflict. Their sure fruit is crisis.

Because PPCRV is for the ideals of good governance, we can be sure it will not sit well with some people. It has to be courageous! It has to focus on the cause that it is fighting for, instead of the circumstances that surround it.

Our country is hurting from many wounds. But these wounds will heal. The two sides of the wound, through our prayers and efforts, will reach out to each other. The wounds wants to heal, it wants to be whole again. PPCRV’s role is to help create a clean and safe space. Then the healing will occur.

On the question—is there hope for the Philippines? Definitely! I have every reason to say this and remain optimistic in spite of so many obstacles to hurdle. Why? Because we were able to dismantle a 20-year dictatorship. We were able to restore democratic institutions. We continue to regularly hold elections. PPCRV is still here advocating for responsible voting, and for clean and honest elections. All this is hope.

Most of all, God is here. We may be unfaithful but He is always faithful. This is our absolute HOPE.

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CBCP Monitor Vol. 10 No. 14 October 23, 2006

What does “separation of Church and State” mean?

Separation of Church and State is strictly defined in the 1987 Philippine Constitution to refer to two points: (1) that no religion may be established as the official religion of the State; and (2) that the State may not favor one religion over others. At the same time, the State shall forever allow the free exercise and enjoyment of religion and shall not require any religious test for the exercise of civil or political rights (see 1987 Philippine Constitution).

The first point above is called the “non-establishment” clause.

To be noted is the fact that nowhere does the Constitution prohibit Clergy and Religious from partisan politics. What prohibits them from active involvement in partisan politics is the Church’s own laws and traditional wisdom.

But should not Church and State collaborate with each other?

Yes, because Church and State both work for the common good and for the good of every person. They have to respect each other’s legitimate independence or autonomy and each other’s way of achieving the common good and the total development of every human person. Precisely because of this unity of mission, Church and State have to collaborate with each other.

What is the mission of the Church regarding the political order?

The Church has the duty of proclaiming the Gospel “to all creation” (Mk. 16:15) and “to restore all things under Christ” (Eph. 1:10). This means that the Gospel must “influence every phase of life, every stratum of society” (PEPP, p. 26), including the political sphere. In fact it is the duty of every Christian ? to transform politics by the Gospel. The relationship of the Church to the State has been described by the Philippine Bishops as one of “critical collaboration” or “critical solidarity”.

What is the meaning of “critical collaboration” or “critical solidarity”?

Critical collaboration or critical solidarity means that the Church is one with the State in promoting the common good. Cooperation, solidarity ? positive support ? has to be given by the Church to whatever the State may be doing for the common good in accordance with the Gospel. But the church must have a critical sense in providing such collaboration. It should denounce whatever is not in accord with the Gospel.

What vision of human dignity and solidarity does the Church contribute?

The Church contributes to the political order her vision “of the dig-

Social Concern nity of the person revealed in all its fullness in the mystery of the Incarnate Word” (CA, 47). This vision includes the truth: that the human person has been created unto the image of God and has an eternal destiny of unending happiness with God; that, having fallen into sin, the human person has been redeemed by God and absolutely needs God’s grace for salvation; that Jesus Christ is God-mademan who shows by his human life how the human person must live and serve; that the equal dignity of all human beings brings them into solidarity in mutual love, justice, and service.

What does “solidarity” mean?

Solidarity is a moral and social virtue. It is not a mere spirit of camaraderie or team spirit or some vague feeling of compassion or good will. Rather, it is “firm and persevering determination to commit oneself to the common good, i.e., to the good of all and of each individual because we are really responsible for all” (SRS, 38). It includes a love of preference for the poor, hence, solidarity with the poor.

It is a commitment to achieve social justice, development and peace - and to achieve these by peaceful means and by respecting fundamental human rights. Solidarity extends to the level of relations between nations.

Must citizens obey political authority?

Every human community needs authority to govern it. It is necessary for the common good and the unity of the State. It is required by the moral order and comes from God. When legitimately constituted authority is exercised within the limits of its competence and in accord with the moral law, it must be respected and obeyed (PEPP, p. 37). This is why the Scriptures enjoin obedience to political authority.

“Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. Therefore he who resists the authorities resists what God has appointed, and those who resist will incur judgment” (Rom. 13:1-2; cf. Pt. 2: 13-17).

Can citizens disobey political authority?

While citizens are bound in conscience to obey political authority, they are not obliged to obey commands that are morally wrong.

Political authority must not be used contrary to the moral law. This is why Vatican II says: “It is legitimate for them (citizens) to defend their own rights and those of their fellow citizens against abuses of this authority within the limits of the natural law and the law of the Gospel.”

This is especially true “when citizens are under the oppression of a public authority which oversteps

(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.)

CATECHISM ON THE CHURCH AND POLITICS (Second of a Series)

its competence” (GS, 74). St. Peter himself disobeyed the order of authorities and said “We must obey God rather than men” (Acts 4:19).

This is the principle that impelled the Filipino people to resist the Marcos dictatorship and achieve liberation through the peaceful 1986 EDSA Revolution.

Is it true that the Church can work with any form of political regime?

The measure of the Church’s collaboration with a political regime is the higher law of the Gospel and the Kingdom of God. The citizens of the State have the power of choosing the kind of political regime (e.g., democratic or authoritarian, presidential or parliamentary) they wish for themselves to attain the common good (GS, 74). In the light of the Gospel and the Kingdom of God, the Church can work with any political regime as long as her basic freedom to accomplish her divine mission and to avail of resources for this purpose are not suppressed.

But the Church “cannot encourage the formation of narrow ruling groups which usurp the power of the State for individual interests or for ideological ends” (CA, 46).

What does the church expect of politics in view of integral development?

For the integral development of the human person and of all per-

The Crisis in the Relationship Between Man and the Environment

THE biblical message and the Church’s Magisterium represent the essential reference points for evaluating the problems found in the relationship between man and the environment. The underlying cause of these problems can be seen in man’s pretension of exercising unconditional dominion over things, heedless of any moral considerations which, on the contrary, must distinguish all human activity.

The tendency towards an “illconsidered” exploitation of the resources of creation is the result of a long historical and cultural process.

“The modern era has witnessed man’s growing capacity for transformative intervention. The aspect of the conquest and exploitation of resources has become predominant and invasive, and today it has even reached the point of threatening the environment’s hospitable aspect: the

11

environment as ‘resource’ risks threatening the environment as ‘home’. Because of the powerful means of transformation offered by technical civilization, it sometimes seems that the balance between man and the environment has reached a critical point”.

Nature appears as an instrument in the hands of man, a reality that he must constantly manipulate, especially by means of technology. A reductionist conception quickly spread, starting from the presupposition—which was seen to be erroneous—that an infinite quantity of energy and resources are available, that it is possible to renew them quickly, and that the negative effects of the exploitation of the natural order can be easily absorbed. This reductionist conception views the natural world in mechanistic terms The Crisis / P14

sons, the Church expects politics to create structures of “participation and shared responsibility” (CA, 46), where the basic freedoms and aspirations of individuals are given full scope to develop and grow. For example, the Church would expect the political community to remove or at least reduce excessive socio-economic inequalities among its citizens. The Church would also expect that electoral processes be truly democratic and fair. Politics must, therefore, not be a tool for the advancement of only a privileged few.

PART III: The Role of Clergy, Religious and Laity in Politics What are the roles of Clergy, Religious and laity with regard to “partisan politics”?

Traditional wisdom and general common sense, with support from Canon Law (or the Law of the Church), assign specific roles for different members of the Church. PCPII pointed out these roles. “The Church’s competence in passing moral judgments even in matters political has been traditionally interpreted as pertaining to the clergy.

Negatively put, the clergy can teach moral doctrines covering politics but cannot actively involve themselves in partisan politics. In practice, religious men and women are also included in this prohibition” (PCP-II, 340). But certainly lay people “have competence in active and direct partisan politics” (PCP-II, 341). This general rule is certainly not rigid, because lay people themselves have a teaching role regarding politics, especially in their witnessing to gospel values in the world of politics.

Concretely, priests, religious men and women, and lay people, i.e., the Church “must be involved in the area of politics when Gospel values are at stake” (PCP-II, 344).

Why should priests, religious men and women refrain from involvement in partisan politics?

As we have seen, the prohibition is not because of any Philippine constitutional provision. But the Church prohibits Clergy and Religious from involvement in partisan politics because they are considered the symbols of unity in the Church community. For them to take an active part in partisan politics, with its wheeling and dealing, compromises, confrontational and adversarial positions, would be to weaken their teaching authority and destroy the

unity they represent and protect. Still, it must be admitted that sometimes even the teaching of moral principles is actually interpreted by some as partisan politics, because of actual circumstances (PCP-II, 343-344). An example was the Bishops’ post-election statement in 1986 when they taught that a government that has assumed power by fraud had no moral right to govern. This teaching was considered partisan for the opposition presidential candidate and against the winner proclaimed by a subservient parliament.

What is the specific mission of the laity in politics?

The mission of the laity is the same as that of the entire Church, which is to renew the political order according to Gospel principles and values. But such renewal by the laity is through active and partisan political involvement, a role generally not allowed to priests and religious men and women. This is the reason that PCP-II urges the lay faithful not to be passive regarding political involvement but to take a leading role. In fact, PCP-II states: “In the Philippines today, given the general perception that politics has become an obstacle to integral development, the urgent necessity is for the lay faithful to participate more actively, with singular competence and integrity, in political affairs” (PCP-II, 348). Moreover, the laity must “help form the civic conscience of the voting population and work to explicitly promote the election of leaders of true integrity to public office” (PCP-II, Art. 8, #1).

What truths should guide the laity’s political involvement?

PCP-II underlined the following principles to guide political participation of Catholics: a) That the basic standard for participation be the pursuit of the common good; b) That participation be characterized by a defense and promotion of justice; c) That participation be inspired and guided by the spirit of service; d) That it be imbued with a love of preference for the poor; and e) That empowering people be carried out both as a process and as a goal of political activity. (PCPII, 351). But more than just political involvement is the primary importance of the lay faithful Catechism / P12

12 Dear Muslim friends, 1. I am happy to address this message to you for the first time as President of the Pontifical Council for Interreligious Dialogue, and to extend the Council’s warmest greetings as you celebrate the conclusion of the fast of Ramadan. I wish you peace, tranquillity and joy in your hearts, your homes and your countries.

These good wishes echo those which His Holiness Pope Benedict XVI expressed personally at the beginning of Ramadan to the diplomats accredited to the Holy See from countries with Muslim majorities, to those from other countries that are members and observers of the Organization of the Islamic Conference, and to representatives of Muslim communities in Italy.

2. It is good to be able to share this significant moment with you in the context of our ongoing dialogue.

The particular circumstances that we have recently experienced together demonstrate clearly that, however arduous the path of authentic dialogue may be at times, it is more necessary than ever.

3. The month of Ramadan which you have just completed has also undoubtedly been a time of prayer and reflection on the difficult situations of today’s world. While contemplating and thanking God for all that is good, it is impossible not to take note of the serious problems which affect our times: injustice, poverty, tensions and conflicts between countries as well as within them. Violence and terrorism are a particularly painful scourge. So many human lives destroyed, so many women widowed, so many children who have lost a parent, so many children orphaned … So many wounded, physically and spiritually… So much, which has taken years of sacrifice and toil to build, destroyed in a few minutes!

Message Message for the End of Ramadan ‘Id al-Fitr 1426 H. / 2006 A.D. Christians and Muslims: in confident dialogue aimed at solving together the challenges of our world

4. As Christian and Muslim believers, are we not the first to be called to offer our specific contribution to resolve this serious situation and these complex problems? Without doubt, the credibility of religions and also the credibility of our reli-

gious leaders and all believers is at stake. If we do not play our part as believers, many will question the usefulness of religion and the integrity of all men and women who bow down before God. Our two religions give great im-

and visions of his parishioners, define their goals and objectives, organize them and make them into a community of members who care for one another.

Not to consult the pastor in the activity of the parish is tantamount to saying that he is a useless servant leader, unlike the leader of their charismatic community whose dynamism has inspired thousands of members to take up into their lives the radicality of the Gospel. The pastor does not possess any charism; He is not charismatic.

They have not known that every priest has charism; that any ordained minister is charismatic. To take a priest as a mere product of an institution that ordains him through the rite of ordination is a myopic view of what a priest really is. Priesthood is an office, a spiritual office that cannot be occupied by anybody who is

not spiritual, that is, a person who is genuinely called to this office. To be a priest is to be called by God. The man who is called by God has to contend with this spiritual call, undergoes the long process of transformation that the Holy Spirit has stirred up in him. To receive, therefore, the order of the priesthood is to respond to that call of God, the stirring of the Holy Spirit in the deep recesses of his soul. Any priest is a creation of the Holy Spirit; he is charismatic. It is along this line that Pope Benedict XVI once observed: “It is important that the spiritual office, the priesthood, itself be understood and lived charismatically. The priest himself should be a “pneumatic,” a homo spiritualis, a man awakened and driven by the Holy Spirit” (Theological Locus of Ecclesial Movements, Joseph Ratzinger, 1999, Crossroad).

Catechism / from p11

of candidates. No one political option can fully carry out the Gospel mandate of renewing the political order or of serving the common good. No one political party or platform or set of candidates can exclusively claim the name Catholic.

Hence to Catholics there are many political options that the Gospel does not prohibit. Therefore, there is generally no such thing as a “Catholic vote” or “the Bishops’ candidates”.

This is simply a myth. The Bishops do not endorse any particular candidate or party but leave to the laity to vote according to their enlightened and formed consciences in accordance with the Gospel.

faithful to vote for one particular and concrete option?

The Gospel does not prescribe only one way of being political or only one way of political governing (such as monarchical, presidential, parliamentary, etc.), much less only one political party or even one slate

portance to love, compassion and solidarity. In this context, I wish to share with you the message of the first Encyclical Letter of His Holiness Pope Benedict XVI, Deus Caritas Est (God is Love), which echoes the most characteristic ‘definition’ of God in

Christian Sacred Scriptures, “God is love” (1 Jn 4: 8). Genuine love for God is inseparable from love for others: “Anyone who says, ‘I love God’, and hates his brother, is a liar, since a man who does not love the brother he can see cannot love God, whom he has not seen” (1 Jn 4: 20). In recalling this point, the Encyclical underlines the importance of fraternal charity in the Church’s mission: love, to be credible, must be effective. It must come to the aid of everyone, beginning with the most needy. True love must be of service to all the needs of daily life; it must also seek just and peaceful solutions to the serious problems which afflict our world.

5. Believers who are engaged in helping people in need or seeking solutions to these problems, do so above all through their love for God, ‘for the face of God’. Psalm 27 (26) says: ‘I seek your face, O Lord, hide not your face from me …’(vv. 8b-9a).

The month of fasting which you have just completed has not only brought you to give more attention to prayer, it has also rendered you more sensitive to the needs of others, above all to the hungry, fostering an even greater generosity towards those in distress.

6. Everyday worries together with the more serious problems faced by the world call for our attention and our action. Let us ask God in prayer to help us confront them with courage and determination. In those places where we can work together, let us not labour separately. The world has need, and so do we, of Christians and Muslims who respect and value each other and bear witness to their mutual love and co-operation to the glory of God and the good of all humanity.

7. With sentiments of sincere friendship I greet you and entrust to you my thoughts for your consideration. I beseech Almighty God that Message/ P13

PRESS STATEMENT

faith in the community. Otherwise the parish will be splintered and a parallel church created. And so the hurt of the pastor at bar is not just based on a flimsy snobbish act of the charismatic group. Its reason is deeper.

But the greater pain that the pastor suffers in his not being consulted on the out-reach program is his being considered, consciously or unconsciously, as a useless servant leader. By not consulting him, the charismatic group seems to declare that they do not need him, that he is a religious leader who does not possess the power to inspire and form the faith of the members, a spiritual director who cannot guide parishioners along the right path, a pastor who cannot feed his flock with his homilies and catecheses, who cannot sanctify with the sacraments, cannot own the collective dreams

Are there so called “Catholic candidates” or is there a “Catholic vote”?

Vol. 10 No. 14 October 23, 2006

PONTIFICAL COUNCIL FOR INTERRELIGIOUS DIALOGUE

Tidbits / from p7

being witnesses to the Gospel. John Paul II said: “The lay faithful must bear witness to those human and Gospel values that are intimately connected with political activity itself, such as liberty and justice, solidarity, faithful and unselfish dedication for the good of all, a simple lifestyle, and a preferential love for the poor and the least” (CL, 42).

CBCP Monitor

Is there any case when the Bishops can authoritatively order the lay

Yes, there is, and the case would certainly be extraordinary. This happens when a political option is clearly the only one demanded by the Gospel. An example is when a presidential candidate is clearly bent to destroy the Church and its mission of salvation and has all the resources to win, while hiding his malevolent intentions behind political promises.

In this case the Church may authoritatively demand the faithful, even under pain of sin, to vote against this particular candidate. But such situations are understandably very rare.

(To be continued next issue)

In Solidarity For the Good of the Poor

THE Catholic Bishops’ Conference of the Philippines (CBCP) wishes to greet our brother Muslims as they end their monthlong Ramadan which has been a season of prayer and fasting in support of their great tradition of peaceful coexistence, compassion and solidarity.

Muslims and Christians are one in the belief that the problems of our times, such as injustice, poverty, tensions and conflicts, can be resolved, if all men of goodwill will come together to work for the solution of hunger, homelessness, illiteracy, unemployment and sickness which continue to scourge millions of our brothers and sisters in the Philippines.

The regular dialogue between our bishops and the Ulama, between Christians and Muslims, is in furtherance of the vision of inter-cultural and inter-religious understanding. We are encouraged by the knowledge that these dialogues have also gone to support the promotion of social justice, moral welfare and mutual benefit.

On the occasion of the end of Ramadan and the celebration of the holiday of Id al-Fitr, we pray that the Almighty will bless our common efforts for the good especially of the poor in our country. +ANGEL N. LAGDAMEO Archbishop of Jaro President, CBCP October 23, 2006

CBCP Monitor

Statements

Vol. 10 No. 14 October 23, 2006

BOAC DECL ARA TION 2006 DECLARA ARATION WE participants of the Mining Study Conference from the Philippine Misereor Partnership Southern Tagalog Cluster, representing the communities directly affected by mining, various Peoples Organizations (POs), Social Action Centres (SACs) of affected dioceses, Non Government Organizations (NGOs,) Local Government and Church Leaders headed by His Excellency, Most Rev. Reynaldo G. Evangelista, D.D. Bishop of Boac, together with His Excellency Most Rev. Edgardo S. Juanich, D.D.,Vicar Apostolic of Taytay, priests and representatives who care for and defend the environment and our national patrimony, gathered together from 3-5 of October at the Sacred Heart Pastoral Centre, Boac, Marinduque, hereby declare the following: The Present Situation under the Mineral Policy Revitalization Programme of the Government We witness the continuous displacement of our Indigenous Peoples (IPs) in many parts of the country and the serious disregard of their human rights and disrespect concerning their rights over their Ancestral Lands and right to selfdetermination.

We witness the continuous destruction of natural water bodies that are sources of livelihood for many of our fishermen due to the toxic mine waste (tailings) that have been dumped in water bodies like Calancan Bay and municipal waters in the municipalities of Sta. Cruz , Boac and Mogpog in Marinduque.

We witness the dislocation of our farmers and the effects on their lives of the destruction of their farmlands caused by siltation and mine waste.

We witness the evil effects of mining on the health of our people that have continued to claim lives as evidenced by the victims of heavy metal contamination in Sta. Cruz and the sustained threat to people in Boac and Mogpog in Marinduque and the health victims in Bataraza, Palawan.

We witness the massive destruction to many of our forests, water sheds, mountains, fields, seas and natural sources of life and habitat of our people, flora and fauna, many of which are endemic to several of our towns and provinces, including Palawan, the remaining frontier in the country.

We witness serious human rights violations, prevalent cases of kidnapping and summary executions of environmental activists and people who directly oppose mining operations and the wanton destruction of the environment, as well as non-existent justice for victims underlined by what is happening in Aurora and other Southern Tagalog Provinces.

Unified Assessment of Our Situation Our joint study, sharing and assessment of our situation revealed that our experiences are not different or isolated from those of our brothers and sisters in many other parts of the archipelago. Mining in the Philippines is neither motivated by the need to improve the country’s economy or a genuine desire to improve the distressing plight of the Filipino people, who are living in extreme poverty. Instead, the interests of the large foreign corporations, in their constant quest for profit, are always the focal point of mining in the Philippines. We have observed many of the resulting tragic experiences of our people due to the mining operations carried out by Marcopper-Placer Dome in Marinduque and Lafayette Mining Limited in Rapu-Rapu, Albay.

In these cases, we witnessed how the national and local government, the national police and military,

judges and legislators have all served the interests of foreign corporations.

These groups desperately pursue the Mining Act of 1995 and implement the Mining Revitalization Programme of the Government, in spite of the serious opposition from the people and the Government’s supposed commitment to revise these anti-people and anti-Filipino policies. Moreover, such entities are pushing for changes to the Constitution which will only profit and further serve the interests of Mining Transnational Corporations (MTNCs), foreign investors and a few local corporations favoured by the government.

We also witness how the Government has become continuously insensitive and deaf to the appeal of ordinary people such as farm workers, fisher folk, indigenous peoples, other workers and sectors of society.

Our Unified Demands and Challenge The people of Marinduque, led by the Diocese of Boac, in the spirit and inspiration of this “Year of Social Concerns” and the sustained and fearless struggles of the peoples of Mindoro, Aurora and Palawan, continue to challenge us to strengthen and broaden our alliance and agreement to stop the greedy, anti-people and destructive programmes, policies and mining operations in the country, particularly in the Southern Tagalog Region and Aurora province.

We strongly face the new challenges of the present situation with renewed strength and creativity, to pursue the following demands: 1. Exclude from the Arroyo administration list of priority mining areas, the provinces of Marinduque and Mindoro and commence the long delayed search for justice for due compensation for all the affected population in the province of Marinduque with the needed environmental rehabilitation; 2. Make the Mining Transnational Corporations (MTNCs) accountable and cancel the mining permits and contracts of foreign and local mining corporations that violate the rights of the people and give rise to massive destruction of the environment, seriously affecting the lives of our people; 3. Condemn and address corruption and make concerned government officials particularly of the Department of Environment and Natural Resources, Mines and Geosciences Bureau (DENR-MGB) accountable for negligence and/ or connivance with erring Mining TNCs; 4. Pursue proper investigations and bring to book concerned erring National Commission for Indigenous People (NCIP) officials and employees for their granting of falsified Certificates of Pre-Condition; 5. Implement a Moratorium in granting mining permits and ban largescale mining operations and other mining activities that cause destruction to the environment; 6. Enact and implement an alternative pro-people and pro-environment mining/mineral policies; 7. Scrap the Mining Act of 1995 and Stop the present Charter Change initiative.

Benguet is our Home

A PEOPLES Statement on the occasion of the Benguet-Wide Indigenous Peoples’ Celebration held at San Jose Gym, San Jose Parish La Trinidad , Benguet Province, October 14 – 15 , 2005 WE, the Indigenous Peoples of Benguet, believing in the Creator, whose life—giving presence permeates all of creation, hereby affirm the integrity of creation, our moral right as Stewards of the Environment and our moral duty to protect and develop our Ancestral domain and our socio-cultural way of life.

We affirm our trust in the laws of the land, as we recognize the political crisis our nation is experiencing today, as the lack or absence of proper policy to reconcile national interest with the local development agenda. We raise our concern that it is always national development interest that prevails at the expense of local development, where our way of life as Indigenous Peoples and heritage have always been disregarded and sacrificed.

We affirm our way of life rooted in our special relationship with our ancestral domain and our ancestral land. Today, we uphold

our rights and duties as stewards of our domain, our environment.

We are concerned about the negative impact of the mining Act of 1995 (R.A. 7942), on our environment and way of life.

We are sad, that the laws that have historically alienated us from our ancestral lands have not been repealed, and instead reaffirmed by the new laws.

We uphold the Mateo Carino Doctrine on land enshrined in the Indigenous Peoples Rights Act (IPRA), R.A. 8371, while we raise concern that the spirit of this law might be negated by the manner it is being implemented.

It is our conviction therefore that: No Large-scale mining operation be allowed in our Province of Benguet. After more than a hundred years of mining operations in our Province, our environment has been ravaged enough more that it can bear to continue to be a life provider to the children of Benguet. Our sociocultural environment has been disturbed enough that our young people have to relearn our ways just to heal uprootedness. We call for a regulated small scale mining industry.

His Excellency MOST REV. REYNALDO G. EVANGELISTA, D.D. Bishop of Boac Bishop’s Residence Boac, 4900 Marinduque

We call for a serious, comprehensive and integrated revisiting of our concerns in our vegetable farming communities. We find the programs earlier implemented to be palliatives that did not respond to the more basic issue of land and environment but merely market outlet oriented without due respect to our way of life as indigenous people and enough regard to our ancestral domain / environment.

We call for the proper implementation of the Agricultural and Fisheries Modernization Act. We call for a comprehensive and participative rethinking and revalidation of the goal, objectives and purposes behind the so called BLIST concept of development. We are of the conviction that the City of Baguio has been carved out of the ancestral domain of the Benguet people and therefore should not impose on its neighboring municipalities and could not be the focal perspective for development planning.

We call on the Executives and Legislature of our Local Government units at the Provincial, Municipal and Barangay levels to assert at all times their respective capacity, to advance the genuine sentiments and convictions of the Benguet peoples.

Finally, we call on all the Indigenous young people of Benguet, to stand and reclaim that which is rightfully theirs. Deserving of all our support, we call on them to organize themselves, participate and get involved, preserve the cultural best practices of our people, for truly they are the sons and daughters of this great Province of Benguet.

Philippine Misereor Partnership SOUTHERN TAGALOG CLUSTER Mining Study Conference October 3-5, 2006 Sacred Heart Pastoral Centre Boac, Marinduque 4900 Philippines

A Joint Appeal of the Bishops-ULAMA Conference to the GRP-MILF Negotiating Panels WE are the 23 Catholic bishops, 18 Protestant bishops and pastors, and 24 Muslim Ulama members of the ten-year old Bishops-Ulama Conference.

All the Christians, Muslims and Indigenous Peoples of Mindanao are constituencies of the Moro Islamic Liberation Front and of the Government of the Republic of the Philippines respectively. They are also our own constituencies including the members of both negotiating panels.

We and our people have waited with interest the results of the peace negotiations since they started. We are dismayed and concerned that they have been discontinued due to an impasse or an unresolved bone of contention. Urged by the urgent needs of our respective constituencies, we respectfully appeal to both peace panels to return as soon as possible to the negotiating table and resume talks through peaceful and respectful dialogue.

It is our firm belief that dia-

logue however long and tedious is the only human and humane way of resolving human issues and problems. We also believe that these matters can be resolved within the moral and spiritual framework— not just within the legal one. For 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.

While we do not claim exclusive monopoly of moral and spiritual wisdom, we believe that looking again at the bone of contention, that is, the reasons for the impasse, from the moral and spiritual point of view, the peace negotiators may find a breakthrough towards a mutually agreed solution. We know that such moral and spiritual insight is found somewhere in the collective and religious consciousness of our tri-people in Mindanao who are believers in the Almighty who guides our destiny.

In the search for that wisdom and insight we wish to offer our services.

In this humble offer we are motivated by the words of the Holy

Signed this 5th day of October 2006.

Signed by:

13

His Excellency MOST REV. EDGARDO S. JUANICH, D.D. Vicar Apostolic of Taytay Bishop’s Residence Sta. Monica, Taytay 5312 Palawan 55 other Participants From Southern Tagalog Cluster Philippine Misereor Partnership

Message / from p12 they will contribute to the promotion everywhere of the relations of greater understanding and co-operation that have arisen between Christians and Muslims, and thus offer a significant contribution to the re-establishment and strengthening of peace both

Bible: “Therefore, everyone who listens to those words of mine and acts on them will be like a sensible man who built his house on rock.” (Matthew 7:24) and the Holy Qur’an: “Which then is the best? – he that layeth his foundation on piety to God and His good pleasure? – or he that layeth his foundation on an undermined sand-cliff ready to crumble to pieces? And it doth crumble to pieces with him, into the fire of Hell. And God guideth not people that do wrong.”

(Surah 9:109) which compare a strong society to a building built on the moral law.

FERNANDO R. CAPALLA Archbishop of Davao Co-Convenor, BUC DR. MAHID N. MUTILAN, PhD President, Ulama League of the Philippines, Co-Convenor, BUC HILARIO M. GOMEZ, PhD Bishop Emeritus, United Church of Christ in the Philippines, Co-Convenor, BUC within nations and between peoples, in accordance with the profound desires of all believers and all men and women of goodwill.

Archbishop Pier Luigi Celata Secretary Paul Cardinal Poupard President

Reflections

14 False Prophets

Vol. 10 No. 14 October 23, 2006

Missionary Presence

By Bp. Jose Manguiran, DD

By Fr. Roy Cimagala SINCE time immemorial, we have been warned about false prophets. The Bible is full of such warnings. Now, sadly, we seem oblivious to these warnings. I get the impression many feel these warnings have become obsolete or irrelevant.

We have to understand that the quest for truth always brings with it the accompanying concern to be watchful with falsehoods.

And so, given our human condition, we also have to learn to distinguish between true prophets or teachers from the false ones. There are guidelines on these matters.

This is not to drive us paranoid, but we need to be reminded that the worst falsehood can be made to look and sound like the truth, and that the falsest prophet can be made to appear precisely like the true teacher.

They can have the form, but not the substance, the fiery rhetoric but not the message. We cannot exaggerate our duty to be vigilant, and to do all we can to properly carry out our part, whether we are cleric or lay, in the prophetic mission of the people of God. Problems abound in this matter. For one, the concept of truth has suffered tremendous defacement. Instead of truth, people talk more of opinions. There are no more absolute truths or truths of faith, only relative and personal opinions.

Not that there is no room for opinions. They will always be around. But nowadays, there’s hardly any effort to try to conform them to truth. Their weight and power is often derived from sources other than the truth and some objective universal law. They come more from brute force, naked political maneuvering or subtle cultural conditionings.

In the meantime, truth or reality is often reduced to what simply is sensible, or practical, or intelligible.

Beyond that, there is no more truth or reality. Thus, spiritual and supernatural realities are systematically blocked and discarded.

At best, they are considered mere figments of the imagination, or material for one’s reasoning.They don’t exist by themselves.

They may just be products of one’s psyching his own self.

With such understanding of truth, you can just imagine how the concept of true prophet or teacher can be greatly disfigured, almost beyond recognition.

CBCP Monitor

Fact is it has been twisted, distorted, severely reduced, detached from its source and goal.

Mention the word, prophet, and the immediate idea that comes to the mind of most people is an ancient figure, obviously held irrelevant in the present, who made some predictions of events that now also have little resonance to many.

I’m afraid it’s a concept that has been fossilized in the lives of many, hopefully not yet in the culture of peoples, together with the reality of religion, faith, God. The curiosity that it generates today is precisely one that a typical guy at present has toward a fossil.

Mention the word, teacher, and there’s hardly anything that goes beyond the idea of a mentor in the class room, transmitting merely technical data. Its foundation to God, its eminently religious dimension, is almost completely obliterated.

To a certain extent, this phenomenon is understandable in the secular world. But I’m afraid it is creeping even into the ecclesiastical world.

A few ecclesiastics are acting less of prophets and teachers in the name of Christ, head of the Church.

They act more like opinionmakers themselves.

They are quick to make their opinion on sociopolitical issues known, giving as excuse the need to evangelize these aspects of our life. And yet, many indications on this matter as articulated in the Church’s social doctrine seem to be ignored.

This, to me, is a problem that needs to be urgently resolved, before things really go out of hand, producing a real mess.

Some Church leaders are cheapening their clerical dignity, misunderstanding their mission, and are adulterating the Gospel message with their own personal opinions.

In the Gospel, Jesus showed his anger to the people’s leaders then precisely because they distorted all the prophecies, doctrines and tradition related to the coming of the Redeemer. Terrible words were used, like: “Woe to you, lawyers, for you have taken away the key of knowledge. You yourselves have not entered in, and those that were entering in, you have hindered.” (Lk 11,52) I wonder if these words could still be uttered by Christ to us now.

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THE religious priests—priests and nuns are good at dramatic scenes: “Now you see, now you don’t.”

“Now you arrive, now you depart.”

“Now you pack, now you unpack.”

Disappearing, packing and departing are descriptive of a religious. They have to, in imitation to their Master who claimed, “foxes have holes, the birds have their nests but the Son of Man has nowhere to lay His head on.”

He has to move on, trying to be present to all persons: to be among the least of the brethren, among the “Lazarus,” among the “Levis,” among the “Zacheus.” At times, he has to play the role of a “Samaritan,” of a “Joseph of Arimathea,” of a “Veronica,” or a “Mary.”

A religious is to be present everywhere to everyone for the simple reason that he wants to be the “leaven” to those blinded by the “golden calf,” to be “fishers of men,” to be the “salt” to those tasteless, blank-staring soul.

Wanting to be present to all spectrum of human activities and be of service to all regardless of color and culture, there is but one place of convergence—the ALTAR where the pilgrims have to refill their expended energy, “Come, all those who are burdened and I will give you rest.”

Many a role a priest may take along the way: he might be an organizer, a liberator, a pilot, a farmer, a carpenter, but none among these can be the hallmark of

Your Church Cares

By Sr. Mary Pilar Verzosa, RGS DO you ever care a point in your life when you strung your shoulders and say “Who cares?” Tired, frustrated bored or angry?

Helpless, lonely, depressed or confused? Pro-life work—with all the feeling of “Yes, we have saved babies today” or “We have enlightened some parents and teens again”—can really get very frustrating in the face of so much opposition.

But rising in the midst of the stormy sea like a lighthouse guiding travelers is the Church in Her constancy and availability.

Although bombarded by the waves of secular hu-manism, materialism, and consumerism, the Church continues to proclaim God’s Providence, compassion, justice and truth.

In the latest controversy between the Church and the State on Family Planning and Population Control programs, the Church speaks out on social and bioethical questions. When challenged by the question, “Who cares?” the Church has always recognized a need to speak out, a call to obey, and a love to instill widely. Why would the Church bother

Bo Sanchez

Say Thank you Often WHEN I was a kid, I sort of liked getting sick.

Honest.

Not only because I could miss school and stay home. I liked being sick because Mom would bring me milk and cookies as I stayed in bed.

In all the times I got sick as a kid (which was about every other month), I never saw my Mom get too tired not to serve me, or feed me, or fuzz over me.

In my mind, the earth may shake, the moon melt, and the sun explode, but she was the one thing in this universe that will never ever change.

Many years later, already as a lay missionary, I remember getting terribly sick. And there she was, just as if the decades folded up into mere days, as she went up to my room for her hourly visits, bringing food, warm clothes, medicine, prayer, etc. Again, it felt good having a loving mother to watch over me. All I had to do was ask, and she’d be there for me.

But this time, as her visits progressed, I noticed how she entered my room almost panting, her breath short, her words faint, her movements slow. I also read in her eyes the acceptance of a painful loss: for the first time, she was

Text and Context / p6 There was a time when Bar Examiners asked you to write down the Constitution’s Preamble. For good measure, many of us were ready for that, you know:” We, the sovereign Filipino people, imploring the aid of Almighty God, in order to build a just and humane society and establish a Government that shall embody our ideals and aspirations, promote the common good,

conserve and develop our patrimony, and secure to ourselves and our posterity the blessings of independence and democracy under the rule of law and a regime of truth, justice, freedom, love, equality, and peace, do ordain and promulgate this Constitution.”

Ta-dah!

“You mean, God is even mentioned in the Constitution?” she lights up. “With

feeling,” I say, “and intoned as Be-sure-we’reclear-on-who’sthe-Big Boss-inthis-exercise compared to the previous Constitution which merely referred to Him shyly as Divine Providence.”

Why, the Constitution is moral!” she exclaims.

“Of course, it’s a moral document!” I’m shouting at her. This girl does not sense that I’m almost panicking... I can’t

priesthood. Only when he ascend the Altar and presides the “breaking of the bread” and proclaim the summit news of Faith that the “Lord is risen,” that he is recognized as a priest. From this very Altar the priest receives the commissionmandate, “Do this to remember Me… you also was one another’s feet: blessed are you if you put it into practice.”

(Jn 13:15-17).

This mission-order from the Altar, this ascending to the Altar preconditions his descending to the “vineyard,” to the world, to “wash the feet” of the pilgrim people.

So limited in space, so short in time is our historical presence.

Somehow, someday we have to ascent without descending, departing without arriving, without our luggage, without our schedule notebook for we are swift up by an apocalyptic calesa into the spaceless, timeless NOW.

directing resources and energies to formulating and publicly expressing opinions and solutions to the problems at the risk of media criticism and denigration from the intellectuals? Isn’t the Church just adding to the confusion?

Nothing could be further from the truth. There is much being said and done, but are the right and helpful things being said? The current confusion could be worse if the Church, the processor of Truth, is silent. This principle is captured well by the Nazi Holocaust survivor Elie Wiesel, when receiving the 1986 Nobel Peace Prize. He said: “You must always take sides. Neutrality helps the oppressor, never the victim.

Silence encourages the tormentor, never the victim.”

Whether its members realize it or not, society requires the Church to speak out and proclaim frankly, else it will certainly be sucked into indifference from which there is no escape and in which every hope of rescue is dashed.

This is the path in which our society is heading at present—politics without ethics, personal convenience and self-gratification, economic and moral exploitation of one another.

As individual members of our Church, let us thank our leaders who have the courage to speak out, and encourage them to do so.

But more than affirming them, let us pick up the mission and likewise speak out, stand up, and CARE.

discovering that she couldn’t care for me much longer.

My suspicions were right. A few days later, she tearfully shared with me her emotional realization. “I’m just getting older, Bo. I got so tired these past few days caring for you. I began thinking that perhaps it’ll be good for you to get married and have a wife now.” That was the first time she ever said that to me— someone who for years always wanted me to be a priest.

One day, Mom got sick.

A rare event when it happens.

So I went to her room, sat beside her, and chatted about everything she wanted to talk about. (To her, talking to me is better than all the milk and cookies in the world.) I felt good just being beside her.

I’m writing this to you, Mom. I know I travel a lot and

I’m rarely at home, because that’s the life of a missionary. And I do thank you for your all-out support for me in my decision to serve the Lord.

But if you do get sick, and no one’s at home to give you milk and cookies, I want you to know that all you have to do is call me, and I’ll be there for you. Yes, we can talk as much as you want.

You’re the best mother I can ever wish for.

You may be too old to care for me the way you did, but I’m old enough to care for you now.

In my pride, I don’t show it as much as I should, but I just want you to know that I love you, Mom. I really, really do.

You have given me your life.

I thank you.

find where I put my printed article and my column will not make it on time to the Editor’s desk today. Blasted paper. Why, it was just ... here!

M a r g e straightens up, lands her lithe frame on the floor and asks, “Tita, who was that Congressman who said it?”

I turn to face her, and managing a weak smile I whisper to her ever as gently, “Marge, you were sitting on my article!”

The Crisis from/p11 and sees development in terms of consumerism.

Primacy is given to doing and having rather than to being, and this causes serious forms of human alienation.

Such attitudes do not arise from scientific and technological research but from scientism and technocratic ideologies that tend to condition such research. The advances of sci-

ence and technology do not eliminate the need for transcendence and are not of themselves the cause of the exasperated secularization that leads to nihilism.

With the progress of science and technology, questions as to their meaning increase and give rise to an ever greater need to respect the transcendent dimension of the human person and creation itself.

CBCP Monitor

CINEMA Reviews

Vol. 10 No. 14 October 23, 2006

Title: THE GUARDIAN Running Time: 136 min.

Cast: Kevin Costner, Ashton Kutcher Director: Andrew Davis Producers: Beau Flynn, Tripp Vinson Screenwriter: Ron L. Brinkerhoff Music: Trekor Robin Editors: Dennis Virkler, Tom Norberg Genre: Action/Drama Cinematography: Stepehen St. John Distributor: Touchstone Pictures Location: Bering Sea, Kodiak, Alaska Technical Assessment: ½ Moral Assessment: ½ CINEMA Rating: For viewers 14 and above

Ben Randall (Kevin Costner) the most decorated rescue swimmer of the U.S. Coast Guard, just had the traumatic experience of losing his whole elite team, including his best friend, while on a rescue mission on the storm-tossed Bering Sea. Physically and emotionally wounded, he is persuaded during the period of his recuperation, to take on the lighter job of head trainor in a school for rescue swimmers in Kodiak, Alaska. Here, he meets the most promising but also the most arrogant trainee Jake Fischer (Ashton Kutcher) a champion swimmer. As Ben assiduously goes about his job of teaching the new recruits essential skills in survival and rescue, he has to contend with the antagonism between him and Jake. Moreover, he has to battle personal demons. He experiences nightmares and nightmarish flashbacks of his most traumatic debacle at sea, every time he sees a flare. Also, though still in love with his wife, his marriage is on the rocks.

Trying to understand what makes the problematic Jake tick, he discovers a dark secret in Jake’s past. Will Ben and Jake ever come to an “understanding”? Will Jake ever put to use the important lessons about the sea and about life that the master taught?

Though the plot of The Guardian has little originality (it’s the oft repeated story of the recalcitrant student clashing with the mentor but becoming the top graduate), and the discerning viewer can easily predict its outcome, it has other things going for it. The visual effects are very good. The location, the wave and water effects appear realistic. The equipment, costumes and sets give the film the look of authenticity. The ocean action scenes are masterfully executed. The rescue operations with the seamless integration of CGI, especially at the opening and the finale of the movie are gripping suspenseful and heartstopping. The apparently sluggish

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middle section and the seemingly protracted training scenes make the movie longer than usual, but at the same time educate the viewer on the tediousness and rigors of coast guard training.

Character development relies on the unfolding of the story, not on the emoting of the actors, although the acting by the leads Costner and Kutcher is excellent. Kutcher has shown that he can be a believable lead actor in more serious movies than the light comedies he is often associated with. The dialogue has some memorable punch lines like: “Honor your gift; save lives as much as you can.”

The Guardian is a tribute to the courage, sacrifice, selflessness and commitment of that little known and even less appreciated group of heroes – the rescue swimmers. The movie shows what difficulties they undergo to train and prepare themselves for the very hazardous tasks to which most of them dedicate their lives. The sea is often a powerful and ruthless antagonist especially in cahoots with stormy weather and there, these rescue swimmers put their lives on the line for others. They are true heroes who deserve the community’s appreciation and gratitude. They are the stuff of legend. The movie shows a lot of positive values: that it is important to work as a team and never to think only of yourself especially in a crisis; that one must work hard to prepare for a task so as to do it well; that there is a need to sacrifice, to give of oneself “so others may live.” Kevin Costner’s character Ben taught his pupils not only how to behave at sea but also how to live life. At the end, he did what he taught. The value of marriage is also subtly enhanced in the subplots—Ben and his wife remain true despite their marital difficulty, while Jake and his girlfriend admit they do not really want just casual sex.

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hopeful of their husbands’ return. Meanwhile, ex-Marine Dave Karnes (Michael Shannon) driven by a call from the Lord, travels to the city for a one-man rescue team and facilitates the rescue of the last surviving victims of the September 11 tragedy.

Being a story based on a real life tragedy that shocked the whole world, the movie carries with it an advantage that makes the audience tolerate its almost lackluster presentation. To start with, the movie moves too slowly and fails to recreate the same tension and horror of the real event. In fact, it moves with such a slow pace to be moving and powerful, despite the drama and passion unfolding underneath the rubble and debris. The movie is also too dialogue driven to keep the audience’s attention. There was good camerawork following Cage before he got trapped, and brilliant editing to tighten up two simultaneous stories – the one

underneath the collapsed building and the stories of the spouses. At the best, the movie is appreciable and moving as it focuses on how the people dealt with the 9/11 events instead of over sensationalizing the occurrence.

Events such as the 9/11 tragedy and other similar disaster films bring to fore that fact that although some men are capable of doing so much evil, most are capable of doing kindness beyond what we could imagine, to remind us of mankind’s innate goodness that we sometime forget could exist. The will to survive during duress and crisis in commendable but even more so is the selflessness and sacrifice mankind is willing to give to help and save those in need. Further, the movie appreciates the value and importance of prayer; of love and family as these become the fundamental reason why McLoughlin and Jimeno fought hard to stay alive and to stay awake and hopeful. Beautifully said to his wife by a broken McLoughlin as he is rushed into the Emergency Room, is “You kept me alive.” The film successfully removes the attention to what is already a well known event and delivers anecdotes of small, yet significant heroes who teach us another level of hope.

PPCRV Urged / from page 4

Nun Assails / from page 3

for voters’ education and information on key issues.

“PPCRV uses the infrastructure of the parishes nationwide in advocating for responsible citizenship through responsible voting and calling for solidarity among all citizens—voters, as well as those aspiring for public office— towards this aim,” adds de Villa.

During the May 2004 elections, almost 500, 000 PPCRV members and volunteers from 2,670 parishes all across the Philippines participated in poll watching and canvassing of ballots.

This year, PPCRV rolled out its voters’ education drive by conducting six national Public Forums on “Understanding Charter Change” which de Villa said “concretized its continuing advocacy to help Filipinos develop an informed and principled stand” on Charter Change and the Constitution.

The forums were held in the cities of Dagupan, Legaspi, Cotabato, Roxas, Borongan, and Manila. (CBCP News/RCAM News)

children and to change the hearts and minds of those who promote contraception and abortion.

Pro-life Philippines, which Versoza heads, has been in the forefront in raising the consciousness of Filipino people concerning respect and responsibility for human life. It lobbies for policies that are prolife and supports the advance-ment of family cause. It is currently supporting HB 4643 (The AntiAbortive Drugs and Devices Act), which enforces the right to life of the unborn, and regulates, as well as prohibits, the use, production, sale, distribution or dispensation of abortive drugs and devices.

The House Committee on Health had its first public hearing on the bill last September 20, 2006.

At the same time, Pro-Life and other concerned sectors are lobbying against the passing of HB3773 (Integrated Reproductive and Population Reduction Bill), touted as mother of anti-life bills. Pro-life and family life advocates contend this bill promote the same principles espoused by population-control advocates.

Title: WORLD TRADE CENTER Running Time: 106 min.

Cast: Nicolas Cage, Michael Pena, Maria Bello, Jay Hernendez Director: Oliver Stone Producers: Michael Shamberg, Stacey Sher Screenwriter: Andrea Berloff Music: Craig Armstrong Editor: David Brenner; Julie Monroc Genre: Disaster Cinematography: Seamus McGarvey Distributor: Paramount Pictures Location: New York Technical Assessment : ½ Moral Assessment: ½ CINEMA Rating: For viewers 14 and above

September 11, 2001, Sgt. John McLoughlin (Nicolas Cage) a 21 year veteran cop sets out to work on what seems to be an ordinary day. But then, one of the two towers of the World Trade Center is hit by a hi-jacked plane and a number of people have become trapped in the crash. McLoughlin, together with rookie Will Jimeno (Michael Pena) and some other volunteer cops head down the tower, not believing rumors that the 2nd building has also been hit.

Shortly after McLoughlin’s rescue team enter the building, chaos ensues as the entire Tower One collapses and buries the men under an enormous pile of debris. With only three of the original team surviving, including McLoughlin and Jimeno, but painfully pinned down by boulders, metal and debris, they keep each other’s spirit alive by exchanging stories about their families, fighting desperation and the numbing pain.

Their respective families, worried and eaten by extreme fear of the worst happening try to remain

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People, Facts & Places

16

CBCP Launches Book on Restorative Justice THE Episcopal Commission on Prison Pastoral (ECPPC) of the Catholic Bishops’ Conference of the Philippines (CBCP) has recently launched a new book about the principles of the “restorative justice.”

Mr. Rodolfo Diamante, ECPPC Executive Secretary and Coalition Against Death Penalty (CADP) vicepresident, has compiled the book, entitled “Healing and Restoring Hope and Dignity” which is also the theme for Prison Awareness Sunday on October 29, 2006.

The launching was made during the observation of the World Day Against Death Penalty on August 10 at the Our Lady of Remedies Parish in Malate, Manila.

The book is his second collaborative effort—the first was a source book on death penalty—and features noted scholars analyzing solutions towards a healing system of justice.

Diamante said that the book would continue to guide the people beyond the death penalty abolition last year.

“This time it is the justice system itself that we wish to address, the retributive justice system which we seek to replace with a justice system that heals and not kills,” he said in his introduction of the book.

The selections in the book come in two parts. First, it revisits the basic concepts and principles of restorative justice while the second part are the testimonies of practitioners and field workers from various areas of interest.

“We hope that this source book not only informs but also inspires potential advocates and practitioners of restorative justice to apply it in their daily lives as well as in their more specialized concerns like the penal and legal systems,” he said. (Miami Ebilane)

Campus Ministry holds 2nd Convention THE Campus Ministry for Youth Affairs of the Archdiocese of Manila in partnership with the Claretian Communications, Inc. held the Second National Convention on Campus Ministry last October 1921, 1006 at the Hotel Philippine Plaza.

The convention was aimed at pursuing the vision of forming “Servant Leaders, Builders of FaithCommunities” by gathering the people who are in education and in the ministry to the young to share stories of joys and inspirations, challenges and concerns of building faith-communities on campus.

Key principles and processes in building faith-communities with a vision of leadership that will sustain the ministry were conceptualized during the convention.

Pope Appoints / from page 1 he became parish priest of Tanauan, Leyte in1974.

From 1984 to 1987, he worked as the Vicar General of the Archdiocese of Palo, before going to Borongan when Pope John Paul II appointed him as bishop.

Medroso is also currently the chairman of the Episcopal Commission on Canon Law (ECCL) of the Catholic Bishops’ Conference of the Philippines (CBCP).

The bishop’s appointment was announced in the Vatican at 12:00

Participants also came up with concrete plans to strengthen regional networks in promoting Servant-Leadership in Building faithcommunities on campus.

They also formed a national network that will address the needs of campus and youth ministries for resource sharing and support, community building, ministry and professional development.

Organizers said the first National Convention on Campus Ministry reflected an aspiration of creating a network of campus ministries in several regions and of building the resources, as well as, a community of support among the campus and youth ministries in the local level. (Miami Ebilane)

noon (6 p.m. local time) October 17.

The Apostolic Nuncio to the Philippines, Archbishop Fernando Filoni, released the news simultaneously in Manila.

Tagbilaran diocese covers a population of more than a half million wherein 95 percent of whom are Catholics. It has 171 and 146 nuns who are working in 50 parishes.

No date has been announced for the installation of Medroso. A new bishop is yet to be named for the Diocese of Borongan. (Roy Lagarde)

CBCP Monitor Vol. 10 No. 14 October 23, 2006

Markings APPOINTED. Bp. Leonardo Medroso, 67, as Bishop of Tagbilaran (Bohol); by Pope Benedict XVI; October 17, 2006. Medroso, who has been bishop of Borongan since 1987, succeeds Tagbilaran Bishop Leopoldo Tumulak who has been appointed in January 2005 as the Ordinary of the Military Ordinariate of the Philippines. Born in Ormoc City, Medroso obtained his minor and college seminary formation from the Sacred Heart Seminary, Palo, Leyte where he earned his Bachelor of Arts in Philosophy. After which, he pursued his theological studies at the University of Santo Tomas Central Seminary, Manila, obtaining his Bachelor and Licentiate in Sacred Theology (STB and STL) degrees. In the same university he likewise earned later his Doctorate in Canon Law (JCD). Medroso is also currently the chairman of the Episcopal Commission on Canon Law (ECCL) of the Catholic Bishops’ Conference of the Philippines (CBCP). No date has been announced yet for Bishop Medroso’s installation to the episcopal seat of Tagbilaran, which covers a population of more than half a million, 95 percent of whom are Catholics. The diocese of Tagbilaran has 171 priests and 146 nuns who are working in its over 50 parishes.

CELEBRATED. Bishop Filomeno G. Bactol, 66, bishop of Naval (Biliran Island), 25th episcopal ordination anniversary; in a solemn concelebrated Mass held last October 17 at the Cathedral of the Most Holy Rosary of La Naval, Naval, Biliran, presided by Bishop Bactol himself and attended by other bishops from Leyte and Samar. Bactol was ordained to the episcopate as auxiliary bishop of Palo on October 15, 1981 and was appointed as first bishop of Naval in 1988. Born on November 29, 1939 in Carigara, Leyte, Bactol obtained his college seminary formation from Sacred Heart Seminary, Palo, Leyte where he finished his Bachelorship in Philosophy. He completed his theology studies at Seminario Mayor de San Carlos, Mabolo, Cebu City. Ordained priest in 1968, Bactol later earned his Masters of Science in Educational Management (MSEM) degree from De La Salle University in Manila.

APPOINTED. Rev. Fr. Ernesto Arceo, OP, 50, as 94th Rector Magnificus of the University of Santo Tomas, Manila; by Vatican’s Sacred Congregation for Catholic Education; October 2006.

Dr. Brian Scarnecchia, founding president of International Solidarity & Human Rights Institute, is flanked by the reactor speakers – University of Asia and the Pacific (UA & P) Dean Antonio Torralba (extreme right), UST Prof. Jose David Lapuz (2nd from right), UA & P president Dr. Bernardo Villegas (3rd from right), CBCP president Abp. Angel Lagdameo (3rd from left), and Society of Catholic Social Scientists-Philippines president Emma. Roxas (2nd from left) – during a conference on “The Implications of the Millennium Development goals from the Point of View of Catholic Social Teachings” held last October 10 at the UA & P, Pasig City. As principal speaker, Dr. Scarnecchia assailed the MDGs as falling short in delivering authentic reforms but are rather couched with the UN’s sinister agenda of reducing the world’s total fertility rate.

Arceo, leaving his current position as Rector of the UST Central Seminary and former prior provincial of the Philippine Dominican Province, succeeds Fr. Tamerlane Lana, OP who finished his term last April.

Born on July 23, 1956 in Pulilan, Bulacan and ordained priest to the Dominican Congregation of the Order of Preachers (O.P.), Arceo’s past assignments include, among others: as UST Vice Rector from 1998 to 2001, regent of the UST College of Commerce and Accountancy in 1995 to 1998, immediate past prior provincial of the Philippine Dominican Province.

Concurrently also, Arceo is a member of the UST Economic Council and of the Commission of Formation and Study and Promoter of the Dominican confraternity of Priests and Bishops of the Dominican Province of the Philippines as well as of the San Juan de Dios Educational Foundation, Inc., which runs the San Juan de Dios College. The University of Santo Tomas, Manila has, since its inception, outstandingly lived up to its reputation as a “pontifical and royal catholic university” in the Philippines. As a pontifical university, the Vatican confirms the election of the UST Rector Magnificus.

ELEVATED. St. Peter of Alcantara Parish Church (Pakil, Laguna), as Diocesan Shrine of Nuestra Señora de los Dolores de Turumba, by the Diocese of San Pablo (Laguna); October 19, 2006; in a solemn dedication Mass presided by San Pablo Bishop Leo M. Drona, SDB and participated by the clergy, the religious and laity of San Pablo diocese. The elevation rites simultaneously marked the annual feast of the Our Lady of Turumba in Pakil, Laguna, which commemorates the so-called “Seven Sorrows” of Mary in her prominent role in the redemptive work of Christ. The historical roots of the Turumba feast in Pakil dates back to 1788 when, according to accounts, miraculous events were attributed to the finding of a framed image of Mary the Mother of Sorrows at the site where the Parish Church of St. Peter Alcantara currently stands. In grateful commemoration of the miraculous finding which occurred on September 15, the feast of the Our Lady of Sorrows, the local devotees in Pakil carry the image on their shoulders, singing and dancing through the Turumba procession. “Seven Fiestas” or Lupi are held yearly in commemoration of the said miraculous event, from Friday before Palm Sunday to Pentecost Sunday.

These fiestas are well attended by thousands of pilgrim devotees even from far-flung places in the Philippines.

DIED. Fr. Josefino Jardeleza Javellana, SSP, 62, a noted Church media scholar and practitioner; of pneumonia complications arising from his lingering ailments of Parkinsons (progressive debilitation of the nerves) and Dystonia (progressive deterioration of the muscles) for which he had been in medical treatment since 1990; at SSP’s (Society of St. Paul) provincialate; October 18, 2006. Born in Dumalag, Capiz, Javellana entered the Society of St. Paul congregation in 1955 and was ordained priest in 1968 in Rome, Italy. He studied broadcasting at the British Broadcasting Corporation (BBC) in London and on his return to the Philippines he worked with Radio Veritas Asia.

He taught Mass Communication subjects in several schools and universities—University of Santo Tomas, St. Paul Seminary (Makati), UST Central Seminary, Don Bosco Seminary (Parañaque), St. Paul College of Manila, and at the Institute of Mass Communication of the University of the Philippines, Diliman, Quezon City.